Introduction

A great many muslims, and even the faithful among them, enquire if it be possible to apply Islam in
the present age; and if it be so, they ask whether it is easy for its application to endure the test of
time. The next question which comes to their mind is: Was Islam really applied after the death of
the Prophet(SAW)?
These questions are posed partly because the enemies of Islam and of muslims have distorted the
image of history, and partly because it is difficult to bring Islamic rule close to minds which are
influenced by actuality and cannot imagine Islamic order except in the light of what they see in the
democratic system under which they live. The difficulty does not lie in this point only, but it comes
to a head if these minds, tinted with foreign culture, have to be transformed.
Muslims were ignorant of the danger of foreign culture. They fought the Western imperialist and
yet took his culture in, although it was the cause or their imperialism, ad through it imperialism
established control over their countries. Their status appears to be so oddly and so meanly self-
contradictory, especially as they first turn their backs to the foreigner claiming that they are fighting
him - and then extend their hands from behind to hold his fatal poisons, which they drink and so fall
dead. An ignorant person thinks they are martyrs or armed encounter, but they are in reality martyrs
of unmind fulnes and deception.
What do muslims want? Numerous states? Since it came to power the West has given them many
states so as to complete its plan in the partitioning of their lands and in satisfying them with trivial
titles of authority. In truth, the West is still giving muslims a new state in every period in order to
augment their misguidance, increase their division and keep them aloof from the Islamic system,
which unites and does not separate.
This book contains factual evidences which affirm that Islam was applied for over thirteen
centuries. It also brings in proofs which assert the conviction of the imperialist who, with his agents,
deforms facts and hinders the efforts of those who are zealous for applying Islamic rulings. The
imperialist and his agents do so for the maintenance of their interests and for fear of losing their
authority and dominance.
Finally, this book reveals to the reader the difficulties which prevent the practice of Islamic
principles in the various spheres of life.

Islam Was Put Into Practice

A great number of people who hate Islam and muslims alike have a question for the sake of
misguidance and distortion. Their question is: Did muslims apply Islam, or did they share a
common acceptance of the faith and law of Islam and professed to live by them and yet applied
other laws?
In reply to this question, we say that muslims applied Islam and only Islam throughout all ages
since the advent of the Prophet (SAW) in Medina until 1336 AH (1918 AD) when the last muslim
state fell to the imperialist's hands. The success of the application was comprehensive as well as
striking. This is evident since it was the state which applied the Shari'a, and it did so through two
officials: the Quadi or Judge whose mission was the arbitration of lawsuits between individuals, and
the governor who administered the state's affairs by enforcing the sacred Shari'a.
With respect to the first point, it was successively reported that since the time of Muhammad
(SAW) until the end of the Khilafa in Istanbul, the Quadis used to decide controversies between
Muslims themselves, and between muslims and non-muslims according the rules of Shari'a.
The court which used to settle disputes related to penal law and personal status was one which
carried out only Islamic law. In fact, no one gave an account that any lawsuit was settled in terms of
any lawopposed to the Shari'a or alien to Fiqh.
The nearest point to cite is the earliest records of legal courts which are kept in ancient cities such
as Jerusalem, Baghdad, Damascus, Istanbul and others. Thses records prove that only the Shari'a
was applied by the Quadis. Non-muslims, Christians and Jews, were studying Islamic law. For
instance, Suleiman Baz, explained <<Al Majalla >>, a product of the Ottoman reform movement,
and with others he wrote on fiqh in later periods.
But the laws introduced into the corps of fiqh; or jurisprudence, relied on fatwas issued by muftis
stating that these laws are not contrary to the principles of Islam. Thus, the Ottoman penal Code
was introduced in 1857 and the Code of Tights and Commerce in 1858. In 1870 courts were
classified into two kinds: legal courts and methodical courts, each with its own rules and
procedures.
When Ulema failed to find justification for the introduction of the civil code into the forms and
patterns of the Shari'a << AL Majalla >> issued the << Law of Transaction >>, so the civil code
was eliminated in 1868. The laws which were laid down did not deviate from the principles
permitted by Islam. Nevertheless, they were not carried out until after a fatwa was issued to
recommend them, and after a permit in their favor was obtained from Sheikh Al Islam. This fact is
manifest in the decrees ofthat time. But since 1917, that is since its seizure of the Islamic countries,
imperialism began to settle disputes of penal and contractual controversy without observing the
Shari'a. In spite of that, however, the Islamic countries which were not occupied by direct imperial
forces but fell under foreign political control, were still governed legally by the rulings of Islam.
Even today all the Arab-Islamic countries are still applying the Shari'a although their rulers
sometimes ignore it in practical life.
From this short presentation it is obvious that no other doctrine except Islam was applied during all
periods of the Islamic state. The application of the ruler to Islam was executed in five areas of life:
sociology, economy, education, foreign policy and political administration.
All in all, Islam was applied from the first year of Hijrah until 1336 AH (1918 AD). True, it was
sometimes misapplied, but its misapplication is due to the fact that man is not an industrial being
who lives according to a fixed standard and applies the law through strict geometric measures
invariably, but a social being in whom capacities and traits vary from individual to individual.
Consequently, it is natural for Islam to bring people closer to each other but never make them
exactly equal. It is natural for some individuals as well to deviate from and violate the Shari'a, and
for some others never torespond to its imperatives but even run away from them. And in society - as
we know - live debauchees, infidels, sinners, equivocators, apostates and atheists. But what matters
for every doctrine is to consider society as a whole set of ideas, feelings, rules and people. The
Islamic society applied the Shari'a when the above items appeared to be Islamic. Out proof is that
no one can apply a system of life as Muhammad the Prophet of God (SAW) applied Islamic law.
Nevertheless, during his time there were unbelievers, equivocators, sinners, apostates, debauchees
and atheists. Obviously, no one can firmly say that Islam was applied fully and the society of Islam
was hundred percent Islamic, for the application of Islam was on man the social being, not the
industrial one. Therefore, the misapplication of islam in some periods led the Islamic Society to

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decline. This fact is true not only of Islam but also of any other system of life, because every system
depends in its application on humans.
The misapplication of Islam does not mean however, that Islam was not applied in accordance with
the law of God. On the contrary, it is certain that Islam was applied more accurately than any other
doctrine in history. What matters for Islam is not what some of its rulers did, but what laws and
rulings the Islamic state ordered must be carried out. The Islamic state did not adopt or enforce any
regulations or principles antagonistic to Islam. All that happened was that somerulers, in their
misgovernment, went about the application of Islam in an erroneous manner. Therefore, we must
judge Islam not on the basis of its followers, abuses and neglect, but on the basis of its ideals and
achievements. When we examine the application of Islam, it is our duty to take two things into
account:
First, for fear of receiving the distorted image of Islam, we must not learn its history out of its
enemies. Instead, we must obtain it, after systematic research, from muslims devoted to the essence
and spirit of their religion.
Secondly, we must avoid using Qiyas, or reasoning by analogy, to derive a picture of Islamic
history form the biography of an individual or from the history of any aspect of the Islamic society.
Thus, it is wrong to deduce the Umayyad reign form the biography of Yazid, or the Abbasid reign
from the historical events of its Khalifas. Likewise, we must not describe the society in the Abbasid
reign by relying on ( Kitab Al-Aghani ) which contains the biographies of dissolutes, poets, and
litterateurs, or by resting on Sufis books and the like, and then consider the age one of debauchery
and adultery, or one of exoticism and seclusion. But we must consider the age as an organic unit
and then make our own judgements.
The history of the Islamic society was not written to us in any age. All we have isthe biographies of
the governors and some men of influence. But these biographies are untrustworthy, for their writers
are either slanderers or eulogists, so their information is greatly doubtful and unreliable.
When we study the Islamic society on this basis, we must study it thoroughly by examining all of its
aspects accurately. If we do so we will find it the best of communities.
Islam is a doctrine which implies a creed and an order. That is to say, it is a complete way of life. If
we want it in order to adopt it, we must not consider history its sole source whether we do so in
order to comprehend it or discover its rulings. The source of its comprehension lies in the books of
fiqh, and the discovery of its laws rests on detailed evidences and proofs.
From the foregoing we see that during all periods of the Islamic state no system but Islam was
practically applied. The success of this application in practice was unrivalled in the two following
things:
(1) The intellectual Islamic leadership which transported the Arabs from an age of low intellectual
level to a one of intellectual awakening, shining with the light of Islam whose sunrise was not
confined to the Arabs aloe but spread to the whole world, muslims rushed into the globe and carried
out their faith out of Arabia to every place. They captured Persia, Iran,Syria, Egypt and North
Africa. Each of these countries had its own distinct nationalism, customs, traditions and religion. As
these conquered peoples came under the protection of Islamic rule and understood Islam, they all
forgot their previous history and identity, entered Islam and merged into one community. In truth,
the success of Islamic intellectual leadership in the fusion of these peoples and nations was beyond
quest, although the means of transportation was restricted to the camel, and the instrument of the
propagation of the Da'wa was limited to the tongue and pen.

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The wave of the Islamic conquest blew so as to remove the material barriers between men and open
the chance for everyone to have his own way through his own reason or common sense. For this
cause men joined Islam in troops. They were not forced to be converted by the sword, as some
historians claim, but most of them adopted Islam, for the most part, by voluntary conviction. The
tyrannical conquest, in contrast, keeps the conqueror and the conquered apart. The Western
conquest to the East, though lasting for tens of years, not only brought no gain to either side but
kept East and West separate.
(2) The Islamic nation remained to be the uppermost nation in the world, characterized by its great
creativity in the arts, in science, in politics and in culture; and it continued to be the greatest and
most able country on earth for a periodof twelve centuries. This proves the success of its leadership
and of Islam in applying its coherent creed and principles upon people.
But the question which arises now is; if Islam's success was unparalleled in history, if Islam helped
muslims to create the strongest state in world and the most wide-spread society on earth both
intellectually and materially, what were the factors which led muslims to weaken and decline in the
way we see them today?

The Factors of Muslims Weakness

The strength of Muslims is based on the doctrine of Islam which is alone the cause of their survival
and he mover of their progress. In fact Islam is to muslims 'l'elan vital'.
The enemies of Islam understood this fact and recognized that they cannot weaken muslims as long
as Islam remains firm in their souls. For this reason they turned to find out all weapons which can
enfeeble muslims under standing of their religion and their application to its rulings.
The means which muslims foes utilized to weaken muslims' understanding of their religion are
many; some deal with Islamic texts, some with Arabic, and some with the conformity of Islam with
the facts of life.
The enemies of Islam first turned to the Prophet's Traditions (Hadith Collections), inserted into its
corpse false practices and forged documents which contradict Islam. These fabrications and
distortions were used by the enemies of Islam so that muslim would act in accordance with their
rules as though they were authentic. Thus, muslim would be driven away from Islam.
But muslims noticed these heretics and failed their conspiracy. The scholars and transmitters of the
<< Traditions >>, ( the word of the Prophet (SAW) ) began the assemblage of scattered traditions,
composed thebiographies and traits of their transmitters, sifted some of them with special care and
showed which one is true and which one is spunious. Then authentic traditions were memorized and
their transmission was limited to a chain of transmitters known as the Isnad or <<support>> of the
anecdote. This chain included the followers of the successors who were authorized by the
accredited successors of the Companions of Muhammad (SAW). Thus the transmitters were known
and the classes of Hadith collections were distinguished. Therefore, a muslim can if he follows a
tradition, distinguishes its truth and provence from its falsity and implausility. Thus the conspiracy
of the enemies of Islam against the traditions had only little effect.
As a result, they turned to the Arabic language through which Islam is preached, and tried to set it
apart from religion. At first they failed because muslims advanced in their conquest rapidly, holding
the Quran, Sunna and Arabic, the first language of Islam. Although they were faced with situations
in the conquered lands such as had not been known to them in their simple society, they
nevertheless used their own initiative, and worked out a full system of rules and rulings. The
application of these rules and rulings to the problems which occurred in Persia, Syria, Spain, India
and others, led the inhabitants of these lands to join the community of Islam voluntarily. That is, of
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course, indicative of muslims'great capacity for discovery, certainty, and independent judgement
(Ijtihad). Admittedly, when true Islam is correctly understood, it will conduct people to admit that it
can illuminate their way of life, and for this cause its regulations must be taught and applied.
Muslims were teaching Arabic, the Quran and the Traditions. People became well-versed in Arabic
and sometimes excellent at it. Their care for Arabic was great not only because it was the language
of religion, commerce, government and culture, but also because it is an essential part of Islam and
one of the necessary conditions for Ijtihad. In ruth, no one can understand Islam and derive Islamic
rulings from its original sources unless he masters Arabic.
But this utmost care for Arabic disappeared after the Sixth Century AH when the governors of the
Islamic state knew little Arabic. During so the gate of Ijtihad was closed. In fact, it was impossible
for these who ignored Arabic to invent a ruling on any question. As Arabic was isolated from Islam,
muslims' understanding of their religion was confused and their practice of its laws diminished.
As a result, evil invaded the state. New events were not satisfactorily understood, so complex
problems were accumulated and turned the state to decline and disintegrate.
So far for the texts of Islam and for Arabic. Now let us come to the conformity of Islam with the
actualities of life. In this connection the enemies of Islam attempted in the early centuries to find
common points between Islam and Hindu philosophy. They showed Muslims that Islam and Hindu
philosophy share a common frontier: both believe that spiritual concerns are more important than
physical pleasure. The enemies of Islam interpreted withdrawal into the simple life of ascetics and
heading for life after death as through they were like silencing the needs of the body and exposing it
to physical pain. Driven by this misinterpretation of Islamic faith, many a Muslim avoided the
pleasure of life and concentrated on spiritual activities. In so doing, their efforts, which should have
been directed toward preaching Islam, were lost in body-torture.
The misinterpretation of Islam was followed by a cultural invasion from the West to Muslim's land.
This invasion carried with it a civilization antagonistic to Islam. The West nevertheless urged
Muslims to believe that Western civilization is essentially a borrowing from the Islamic civilization.
The West also gave Muslims laws opposed to the Shari'a and yet convinced them that these laws do
not disagree with Islam. This thesis influenced Muslims to such a degree that they began to believe
that life is nothing but interest, an interest based on egoism and aggressiveness.
In fact, Muslims, in their adjustment to the realities of modern life, were ready to modify the main
tradition of Islam. Thus, they enforced some Western regulations and laws into the Ottoman state :
they reinterpreted usury (riba), opened bank, obstructed legal penalties (hudud) and then adopted
the Western legal code consequently, Islam has become increasingly separate from government in
the Islamic state.
Several factors led to the misapplication of Shri'a. One of them was that the political parties which
used to believe that their points of view are correct and should be applied, took military force as the
sole means to power instead of perusing the winning power through the channel of election.
The "Abassids" came and seized Persia and Iraq. They took these conquered countries as starting
point from which they would move in order to control the entire Islamic state and win reign to Banu
Hashim. In the same manner, the "Fatimids" who captured Egypt and established the caliphate in it,
took it as a nucleus from which they would rush to capture the Islamic state and win reign to Banu
Hashim. These two historic events turned the Khilafah to be hereditary and dynastic. In the first
case they created a shock which halted Muslim's conquests at some point, and disturbed the
Khilafah state. In the second, they founded two caliphates at once, although the Islamic state was
one and there should be one Khalifah at a time. This had its influence in weakening the state,
stopping its conquests and suspending the Islamic mission. But what led political parties to pursue
5
this way to power was what had happened with the "Umayyads" who used the contract of the
<Immamate> by compulsion and then by Bay'a (recognition of authority). This practice urged
ambitious men who wanted to come to power to use force rather than to rely on Buy'a and wait for
it. Mu'awiya seized the Khilafah by defraud and by force. Then he appointed his son Yazid as
Khalifah. Eventually he won the Bay'a for him. Thus, Mu'awiya founded the Umayyad dynasty and
established a hereditary Khilafah. From that time on, every Khalifah started to nominate his
successor and then the people would confer him with Bay'a. This encouraged political parties to use
force as a mean to attain power and it further led to the fragmentation of the Muslim's state.
But this practice remained unnoticed when the state was strong. Its effect appeared only when the
state weakened. The problem was not restricted to the investiture of Bay'a to the Khalifah but
included the newly growing power of the province governors (Wulat, or princes or amirs of the
faithful). The Abassid's state did not move a hair when Abdu-l-Rahman Al-Dakhil ruled Spain
independently. But although Spain was not separated from the body politics of the state and the
Muslims in it considered themselves attached to their fellows in the Islamic community, it was
nevertheless controlling its own affairs; and more or less, exercising sole power. This caused
weakness to creep into the state's being and facilitate its capture by its enemies at a time when
Muslims were in the prime of their glory and at the peek of their power.
This took place in the west. In the east the WULAT were given broad authority over their provinces
to such an extent that stirred their peeling for sovereignty. They became independent in internal
administration, and the Khalifah accepted this fact and was satisfied as long as these province
governors went on swearing allegiance to his central office, praising him on public platforms,
minting money in his name, and sending him land taxes. Thus, the provinces in their local
independence looked like little states. This was the cause of the "Saljugs", the "Hamdanids" and
others. In other words, every province governor became an independent ruler and the state began to
decline slowly until the Ottomans came in the 9th century A.D and gained power in most of the
Islamic World. In the 10th century A.D they annexed the Arab countries and their authority
extended considerably. They cared for the power of the Sultan, the organization of the army, and
the splendor of the regime. That they brushed in triumph into the surrounding lands is true, but it is
equally true that they neglected the Arabic language and displayed little concern for Islam. Here the
judicial and intellectual standards of the state ran into difficulty and decline. For that cause the state
was apparently strong but in sooth week. That weakness went unnoticed at that time because the
State was at the highest point of its glory and at the peek ofit's military strength.
The Ottoman state did not recognize its weakness and its intellectual and judicial inflexibility since
it used to compare its thought, jurisprudence and civilization with Eruope's at a time when Eruope
was blindly struggling in the gloom of ignorance and confusion, and greatly stumbling inits
attempts to rise and progress. This limited perspective of the Ottoman state to its real power, made
it believe that it's decline, too, was its victory over Eruope and its capture of the Balkans, an event
which cast horror into all the states of Eruope and gave rise to the <<Eastern Question>> which
meant for Europe that time that it had to protect itself against the advance of Muslims under the
comman of Muhammad al-Fateh in the 9th century AD. who was backed by the Sultans. That
advance continued till the end of the 11th century AD under the leadership of Suleyman al-Kanuni
(Suleyman the Magnificent) and it took strong roots until the middle of the 12th century AD.
During this period inertia was an efficient factor in providing the state with its power. The strength
of Muslims' faith, the specific precepts they had about life though still vague in their minds, the
presence of an Islamic system in practice despite its misapplication, all these elements have
combined to support the state and enable it to run its course with sufficient force, what helped the
state to stand on its feet, too, was the confused condition of Europe in the realms of though and
jurisprudence.
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As the second half of the 12th century AD was about to set out, the situation in the Ottoman state
changed and internal weakness began to become manifest, since the state was founded on the ruins
of the Islamic order which was misapplied and on confused concpets, both Islamic and foreign.
When the 13th century AD started, the balance between the Islamic statte and the European states
was in sway, the Islamic hand weighing less and the European states weighing more because the
outcome of the Renaissance in Europe began to bear fruit and the result of Muslims' intellectual
passivity and misapplication of Islam came into full flower. This is because the 9th century AD
witnessed a crucial change in European thought as a result of the great efforts exerted by its
philosophers, writers and thinkers to enlighten and revitalize their peoples. Several movements were
formed, and these had their influence in creating new opinions in the philosophy of life. One of the
most important events which occurred in Europe was the modification of political and judicial
systems in various European countries. The ghost of tyrannical kingship, by and by, disappeared
from mental orders based on parliamentarism and the nation's sovereignty. The Industrial
Revolution had its immense influence on all phenomena of life. These material forces plus progress
caused the European world to outweigh the Islamic world quite manifestly. Thus the meaning of the
Eastern Question changed; it ceased to be the encounter of Islamic danger by Europe; instead it
became the problem of maintaining the Ottoman Empire as it was becaue European states differed
over it according to their interest and could not decide into whose hands the corpse of the sick man
should go. This change in the menaing of the Eastern Question, intellectual awakenine, scientific
progress, the Industrial Revolution in Europe, the decay of Ottoman rule and the breakup of its
community - all of these factors led to this political change which brought about Europe's
predominance over the Ottoman State.
The political revolution in Europe was moved by thinkers who tried to devise a new way of life.
The new creed upon which they decided to erect their new order assisted the Industrial Revolution
to survive and led to a general revolution in life.
In contrast, the Ottoman who became masters of almost the whole Muslim world, instead oflooking
into their conditions correctly, instead of encouraging Ijtihad, instead of solving their problems in
the light of Islam, instead of utilizing 19th century scientific discoveries, they were stunned ans
stood confused before European progress. Thus while European states rose, the Ottoman state
declined.
Education stayed behind, books were kept on the shelves, few thinkers appeared, and the desire for
research and emploration declined. Knowledge was not sought or practiced because it was not
encouraged by the state. Scholars demanded knowledge as an intellectual luxury. Therefore, the
Muslim of that era understood Islam as a spiritual order rather than as a politico-judicial system that
deals with all aspects of life. This was due to the fact that the Islamic basic doctrine was vague to
them. In fact, Muslims were blind to the Quran and Sunnah. For this reason they compared Islam to
other world religions instead of considering it a complete system, capable of dealing with all affairs
of life, or simply an idea that can be put in practice. That is why the Islamic nation, led by the
Ottomans went into a state of hardness, bewilderment and anxiety. It was not influenced by the
economic progress which Europe achieved. Still worse is the fact that the Industrial Revolution did
not urge the Ottoman state to halt its advance toward utmost disintegration. This is because
Muslims were unable to differentiate between science and culture, civilization and refinement, and
so they stood puzzled, knowing not whether to adopt them or renounce them. Many a Muslim
viewed them as all opposed to Islam, so they called for their prohibition and neglect. Thus, when
the printing press appeared and the state decided to print the Glorious Quran, religious (Fuqaha)
prohibited its printing and imposed a ban on any innovation (Bid'a), charged anyone who studied
physical sciences with unbeleif and accused every free thinker of heresy and atheism. Inversely,
another group of thinkers argued that it is necessary to adopt everything from the West; science,
7
culture, civilization, and refinement. These thinkers were educated in Europe or in local missionary
schools. At first they had no influence at all, for the general public held the idea of compromise
between Islam on the one hand, and Western culture, sciences, civilization and refinement on the
other. At almost the end of the Ottoman state an idea dominated the politico-intellectual
atmosphere. It implied that the West borrowed its civilization from Islam, and Islam admits
whatever conforms to its doctrine.
The West succeeded in the propagation of this slogan until it was held by the public in general and
the intellectuals in general and the intellectuals in particular. Many of the latter were law specialists
and scientists. They were called reformer of modernists. And in view of the actual contradiction
between Western civilization and Islamic civilization, and the obvious difference between Western
culture and its philosophy of life on the one hand, and Islamic culture and its philosophy of life on
the other, Muslims were kept away from Islam and brought close to Western thouth. But they were
so confused that they could not understand the idea of the West, while they were also remote from
comprehending the idea of Islam. This confusion made them neglect inventions, sciences, and
industries. In fact, they held a set of contradictory ideas, and the state was unable to recommend
them the validity of any specific body of thought. This confusion led the nation to run away from
adopting the means of material progress in science, invention, and industry. The nation weakened,
but its weakness was not apparent until it was unable to protect itself. As a result of this weakness,
the West started to cut part after part of the Islamic State that was then impotent and submissive.
Russia under the reign the Catherine in 1762-1796 AD fought the Ottomans, defeated them and
took some of their lands. it took the city of Azov, the Crimean Peninsula, and the whole Eastern
coast of the Black Sea. It founded the city of Sebastepol as its base in the peninsula and set up its
commercial harbor of Odessa at the Black Sea. Russia became an important factor in the foreign
policy of the Ottoman State, overlord in the Roman Emirates, and protector of the rights of
Christians in the Muslim Empire.
This attitude towar4ds the Ottoman Khilafah was not restricted to Russia alone but included the rest
of the Western States. In July 1798 Napolean attacked Egypt and seized it. In February 1798 he
launched conquest against the Southern part of Syria and seized Gaza, Rala, Jaffa, and stopped at
the fortress of Acre. But his expedition failed, so he returned to Egypt and then to France. True, his
expedition failed in 1801, but it nevertheless affected the essence of the Ottoman Khilafah that was
successivley shaken by various states violently. These countries attacked the Muslim world and
seized all of its parts. The French seized Algeria in 1830 and went on until they captured Tunisia in
1881. Then they occupied Morocco in 1912: Italy received most of Libya in 1911, and so East
Africa was cut off. Likewise, Britain occupied Aden in 1839 and extended it control to Lahaj and
the nine protectorates from the borders of Southern Yemen to the Eastern border of the island. The
English had already occupied India long before that date and by colonizing it they took Islamic
sovereignty away. Then in 1882 Britain captured Egypt and in 1889, Sudan. Holland had already
dominated India's Eastern Islands, and under English and Russia pressure besieged Afghanistan.
Then it besieged Iran too.
The Western campaign against Islamic world became intense every where until that world felt itself
exposed to the final blow of the West, and recognized that the Christian campaign regived and
attained triumph after triumph. Therefore, the Islamic world accepted any condition in order to halt
this Western advance at some point, or at least decrease the weight of its nightmare. Then resistance
movements rose against the West in every place; a revolution broke out in Algeria, the Muslims in
China revolted, the Mahdis in Sudan and the Sanusi revolution appeared. All those upheavals are a
proof pointing to the vitality inherent in the Islamic world despite its weakness and decline.
Nevertheless, all these rebellious attempts failed at last, and the West began to write the epitaph of

8
the Ottoman Khilafah. Colonialists, therefore encouraged nationalistic moverments inside the
Muslim land. They pushed the Balkanpeoples for revolution sice 1804 and supplied them with what
they needed until they obtained their independence in 1878. They also urged Greece to revolt
against the Ottomans since 1820. Backed by foreign intervention, the Greeks obtained their freedom
in 1830. Moreover, the authority of the Ottoman state over the Balkans, Crete, Cyprus and most of
the Mediterranean Islands went out. Mnay of these people evacuated their homelands and took
refuge in the Arab - Islamic countries.
In addition, the West secretly encou7raged partisan movements between Muslims themselves on the
one hand, and between Turks and Arabs on the other. They encouraged nationalistic movements
and aided in the formation of political parties, Turkish and Arab, such as the Ottoman
Decentralization Society, al-Fatat, Arab nationalist Movement, al-Ahd, and so on. This brought
confusion and unrest to the state and external threats. As the WWI approached the West found the
chance suitable for the invasion of the Arab World and the capture of its remaining lands. The
Ottoman State entered the war that ended with its own defeat and with the Allies victory. so, the
Allied divided all the Islamic World among themselves as a dead body and nothing of it remained
except the Turkish Lands. The latter remained under the Allies mercy since the end of the war in
1918 until 1921 when it was able to become independent after its ruler Mustafa Kamal guaranteed
the abolition of Khilafah and the dissolution of the Muslim religious orders.
What is apparent from pursuing the steps of the Ottoman leader is that in return for the abolition of
Islamic rule, the Allies agreed to drive the Greeks away from Thrace and themselves to evacuate
Constantinople and the whole of Turkey. For this reason, when the national Assembly discussed
Turkey's issue with its leader, after his success in regaining national territory from the Greeks, they
were addressed with, "I don't believe in a league of Islamic States, nor do I believe even in a league
of Ottoman nation. Everyone of us is free to have his own opinion. But the government should
commit itself to a fixed, planned policy based on facts. It should realize one goal only, to protect the
country's life and independence within the framework of its natural territories. Therefore, neither
passion nor fancies hould influence our policy. To hell with dreams and ghosts. They cost us a lot in
the past."
Thus, Mustafa Kamal Atarurk declared his interest in Turkey's independence as a Turkish nation,
not as an Islamic Community. In other words, he gave his logylaty to Turkey rather than to Islam.

THE AWAKENING OF NATIONALISM THROUGH MISSIONARY

INVASION
Europe proceeded to invade the Islamic World in an imperialist manner by way of missonary
activity and under cover of education and humanity. Immense funds were allotted to this invasion
so as to reinforce the Political Information Bureau and Imperial Cultural Circles which had to let the
door of the Islamic World be wide poen before missionary armies. Consequently, missionary
soceities spread in many Islamic land, and most of these societies were English, French and
Americand, through them British and French influence diffused into the body politic of the Islamic
countries. By time they brought the educated Muslims into close contact and directed Arab and
Turkish nationalism in order to attain two goals: First, to isolate the Arabs from the Ottoman
Muslim State which they wanted to get rid of; for this cause they stirred the feeling of chauvinism.
Second, to untie the mighty bond of faith which held together the whole Muslim community.
Missionary societies realized the first goal bu failed to implement the second. For this cause
preaching nationalism among Turks, Arabs, Persians, Kurds and others will remain the wedge
which can desjoin Muslims' unity and bind Muslims to their doctirce. These missionary societies
passed through different stages, and their effect on the Islamic world was really great. I was they

9
who brought about Muslims' weakness and decline. It was they, too, who placed the first brick in
the wall which imperialism built between Muslims and their progress. The West set up these
missionary societies because it had suffered in the Crusades from Muslims' firmness and patience in
Jihad. Worse still was the fact that when the Crusaders encountered Muslims in the battlefield they
depended on two things erroneously:
1. They relied on the Christians who inhabited the Islamic world, and there were many of them in
Muslim countries, especially in Syria. These Christians used to stick to their religion. Therefore,
missionary societies considered them their brothers in religion and believed they would conspire
against Muslims and support their fellow Christian Crusaders.
2. They depended upon their own great number and immense power. So while Muslims were
disrupted and disunited, disintegration started to penetrate into their state, and the Westerns thought
that if they defeated Muslims one, they would defeat them forever, and then it would be easy to get
rid of them once and for all. But their hope vanished and their intuition proved to be false. Their
astonishment was great when they saw the Arab Christins siding with Muslims during the war. In
fact, those Christians were not affected by empty rumors particularly because they were living with
Muslims under the same laws and sharing with them the same food. Actually, Islam guaranteed all
their legal and social rights, and the Khalifahs and governers observed that these rights were truly
carried out. The Fuqaha said in this respect, "We must advise them honestly in all affairs; defend
them against any harm they are exposed to, keep theri money, family, honor, rights, and interest
safe; and do unto them all that which a morally-good person should do." This attitude naturally
made Christians support and fight for Muslims.
The Crudador's astonishment was much greater when they saw that the second gooa, the breakup of
Muslims unity failed. Therefore, they launched a crusade against Syria and took it, brought utter
defeat upon Muslims and used the ugliest atrocities against them. They invented for the first time in
history the method of evacuating Muslim inhabitants from their homelands. They have done so in
all their wars with muslims, and this remains their way uptill now.
First, they succeeded and thought that their blow was fatal and final, and so they believed that they
forestalled any resistance on the Muslims' part to rise. But Muslims determined to drive the
Crusadors away from their lands, although they stayed in Syria for a period of almost a century
during which they set up kingdoms and emirates. But in the end the Muslims launched a counter
attack, threw the Crusaders back, defeated them decisively and drove them out of their lands.
The Crusaders inquired about the secret of Muslims' strength and found it in Islam, whose doctrine
was a source of Muslims great power, and whose rulings, even towards non-Muslims, were a
cement which brought in coherence among the various inhavitants of the Muslim world. So, the
Westerns thought of devising a new way through which they could invade them. They discovered
that they should launch a cultural invasion via the preaching of the Gospel so that they could win
the Christians support, stir doubts about Muslims' religion and shake their faith.
The Westerns carried out this new tactic, founded a big missionary cnete in Malta at almost the end
of the sixteenth century and made it a base for their missionary attacks against the muslim world.
After they settled permanently and remained for some time, they flet it necessary to extend their
activities, so they moved to Syria in 1625 and tried to start new well organized movements, but
their activities were very limited. They established only some skall schools and published some
religous books. They suffered greatly from Muslims' persecution, reluctance and struggle, yet they
remained firm until 1773 when the missionary societies of the jesuits were cinceled and all their
institutions closed except for some of the weak missionary societies such as the Lazarists
missionary society. But in spite of the existence of these societies, the influence of preaching was

10
cut off. Then missions had no presence any onlger except in malta until 1820 when the first
missionary center in beirut was founded. There they faced many difficulties but they nevertheless
carried on their duties. Their first concern was directed toward religious instruction, while their
concern for teaching proper was comparatively slight.
In 1834 missionary expeditions spread in different parts of Syria. A college was opened in Ai-Tura,
a Lebanese gillage, and the American mission moved its pring shop form Malta to beirut in order to
print and publish books. The famous American missionary Elie Smith worked energetically, and his
wife and he opened a schools for girls. in reality, the room for his activities was enormous. The
program of primary education in Syria which Ibrahim Pasha took from France, was a good
opportunity for the Christian missionaries to seize; so, they exploited it and took a distinct part in
the spreading of education, and menawhile filled the hearts of Christian subjects with hatred against
Muslims. They also brought a religious contact between Muslims and Christians such that when
Ibrahim Pasha withdrew from the lands of Syria in???????????????????????????;
anxiety, chaos and confusion spread, and the people were divided between themselves. The foreign
delegations seized the opportunity of the weakness of the Ottoman state and started to ignite the
flames of civil war. Before one year was over, and ocne 1841 began, dangerous anarchy and turmoil
occurred between Christians and Druzed. The Ottoman state, indluenced by the pressure of foreign
states, was impelled to create anew order for Lebanon, thus dividing it into two parts, one governed
by the Christians and the other governed by the Druzes, and the two presided by one governor. The
Ottomans did so in order to avoid any frictiion between the two rivaling factions. But this order did
not succeed because it was unnatural. Both England and France interfered in teh conflict and
enkindled civil war whenever those in charge tried to extingush it. The English and the French also
fueled the conflict between the two rivaling factions as an excuse for their intervention in Syria's
affairs.
In July 1860 an evil wave of hatred blew between Muslims and Christians and led to many
massacres, accompanied by disturbance and destruction. This event obliged the Ottoman state to put
an end to civil war by force. And although disturbance gradually waned out and was about to
disappear, the Western states, found that their chance to interfere should not be lost. Therefore, they
sent their warships to the area. In August 1860, France sent a military expedition of the French
army to Beirut in order to extinguish the rebellion and bring calm to the country. The English and
the French also devised civil war in Syria so that it would be a good reason for their intervention.
Actually, they interfered and forced the Ottoman state to put a special order for Syria which divided
it into two provinces (Wilayat), and offer Lebanon special privileges. Thus, Lebanon was left as a
separate independence. It governor, a Christian, was assisted by an administrative council which
represented the country's major religious sects. Meanwhile the activities of preaching missionaries
took a new form that thad not been known before. They were not satisfied with movements,
missionary circles, printing houses, and clinics. They went so far as to establish societies. In 1842 a
committee was formed to establish a scientific society under the sponsorhip of the American
mission. This committee went its way for five years society of Arts and Sciences. Its members were
the Lebanese Nassif-al-Yaziji and Butros-al-Bustani, the American Cornelius van Dysk, and the
English Colonel Churchill. In spite of their efforts, it is a fact that through two years they won only
fifty associate members. Most of these were Christians living in Beirut, but none of them was a
Muslim. The society died five years after it was established without leaving any effect behind it
save one; The desire of missionaries to establish more societies. Consequently, another society, the
"Oriented Society", was establish in 1850 by the Jesuits and sponsored by the French Father Henry
Du Bronierr. It adopted the program of the society of Arts and Sciences, and died shortly after the
death of the first society. Then several societies were established but all were stricken by complete
failure until in 1857 a society was formed on a new ground which took into account that all
11
members should be Arabs, and so no foreigner was allowed to join it. This condition was sufficient
to encourage Muslims to enroll as members in this society; its founders called it the Syrian Science
Society. By Virtue of its efforts and its appearance in the Arab guise, it was able to influence people
so a great number amounting to fifty joined it. Among its board were many outstanding Arab
personalities: Mohammed Arislan a Druze, Husseing Bayhom a Muslim, Ibrahim Yaziji a Christian.
This society lasted longer than the preceding soceities, for part of its program was to conciliate
between the views of religious factons and to awaken Arab nationalism among them. In 1875, (The
Secret Society) was formed in Beirut. Holding the political idea of awakening Arab nationalism,
this society was established by five individuals who recieved their education at the Protestant
College in Beirut. After a short time, it won a few members and began, through pamphlets and
other means of communication, to call for Arab political independence and Arab nationalism. It also
excited a feeling of hostility to the Ottoman state by calling it Turkish. The society also worked for
the separation of religion from state through ???????????????
can be definitely sure that the Westerns were the ones who established, observed and supervised
them. Moreover, the Western wrote reports about their activities. The British Council in Beirut, for
instance, sent his government a cable on July 28, 1880 saying, "Revolutionary pamphlets appeared;
it is likely that Medhat was their source, calm dominates, details by air mail." This cable was sent
immediately after the society had distributed the pamphlets in the streets of Beirut and stuck some
of them ion its walls. This cable was followed by several letters from the Brithish Consuls in Beirut
and Damascus, letters which stood for reports about the secret movement that was born in the
Protestant College and proceeded work in Syria.
Although the activities of the society were quite noticeable in Syria itself, they were nevertheless
effective in other parts of the Arab world. This is obvious from a letter which the British consulat
Agent in Jeddah wrote to his government in 1882, "I understood that some people even in Mecca
itself started to adopt the idea of liberation, and it seems to me that, as a result of what I heard, there
is fixed plan to unite Najd and the south of Iran under the command of Mansour Pasha, and Assir
and Yemen under Ali Ben Abed."
Not only England was concerned with Arab nationalism but France too cared to a great degree. In
1882 a French man in Beirut wrote indicating France concern, thus, "The spirit of independence
spread on a large scale. During my stay in Beirut I've seen young Muslims completely engaged in
the formation of societies which work for the establishment of schools, hospitals and the country's
progress. What attracted my attention to this movement is that it was liberated from any sign of
sectarianism, for this soceity aimed at admitting Christians among its member." A Frenchman wrote
to the same effect from Baghdad, "I was faced in every place with that common steady feeling
'hatred or Turks' and it seems to me that there is in the far horizon the ghost of an Arab movement,
one which is newly born, and of its people who were helpless until now but will soon demand to
assume their natural place amid the Islamic empire and their leading role in the future of this
world."
Concern for missionary invasion in the name of religion and education was not confined to USA,
France and Britain but included Tzarist Russia which sent its missions to Syria through a Prussian
group of nuns (German) who participated with the missions in religious and political activities. And
in spite of the difference, between missions in political viewpoints and international interests, they
were yet agreed on the goal, that is, the revival of Western culture in the East, making Muslims
have doubts about their religion and urging them to hate it, and making them despise their history
and glorify Western civilization. all this was due to the Western attitude toward Muslims, for the
West not only hated Islam and Muslims but also despised them to a degree of scorn that is bitter. It
considered them uncivilized, backward, barbarian peoples. This is, in fact, the image of the West

12
about Muslims, and it is itself the cause of the present concentration of cultural, economic, and
political imperialism in the Islamic countries.
Following are statements of some European scholars who confirm this fact:
The French Scholar Count Henry Du Castry wrote in his book 'Islam' in the year 1896,
"I don't know what Muslims would say if they knew the tales of the Middle Ages, and understood
the content of Christian song, for all our songs, even those which appeared before the twelfth
century, originate from one notion which was the cause of the Crusade wars."
This notion was overloaded with a feeling of resentment against Muslims due to Christian total
ignorance of Islam. As a result of these songs, Christian minds absorbed all mistakes against Islam
and had them implanted in their deep selves until now, for every singer used to consider Muslims
infidels, idolater pagans and heretics.
This inherited enmity which still enkindles the flames of hatred in the Western spirit against
Muslims, and it is well-known to every one that Britain backed Israel since it has planted it in
Palestine until its rise, which on the ruins of thousands of Muslims achieved international support.
The Western hatred to Muslims came to the fore in June 1967 when all European governments and
states supported Israel not only out of their love for Israel and the Jews, but rather for their feeling
of disgust at Islam and Muslims.
In the same way when a Western discusses Mazdaism, Hinduism and Communism, he does not
show fanaticism against, or hatred to these doctrines. But one can sense that the Western manifests
these feelings overtly when he discusses Islam. Contrary to these Westerns, however, are Arab
Christians who in Islamic countries carry on their religion, yet draw near to Islam, study it
profoundly come close to the Arabic language and contribute to its revival.
Professor Leopold Vice says in his book 'Islam on the Cross Road':
"Renaissance or the resurrection of European Sciences and arts during their wide adaptation of
Islamic and Arab sources confess that such efforts are due to the materialistic contact between the
West and the Orient. Europe won more than the Islamic world but with no gratitude and no
minimizing of its hatred towards Islam. The case was vice versa. This hatred enlarged by time and
was changed into a habit. Such hatred was at the mouth of their peoples especially when the word
'Muslim' was uttered. It entered into their popular sayings and into the heart of every European man
or woman. the strangest of all is that this hatred lasted all through the steps of cultural change which
took place in Europe."
When religious reform came and Europe was divided into different sects and each sect faced in
arms other sects; hatred to Islam was a common concern. Even after the religious feeling the hatred
continued. One of the outstanding facts of it was that the French philosopher and poet Voltaire who
was considered the bitterest enemy of Christianity and its church in the 18th century was at the
same time a bitter 'hater' of Islam and of the Prophet of Islam. After so many decades Western
scientists began to study foreign cultures and adopt themselves to them. The scientist's look at Islam
changed from traditional scorn into unbelievable selfishness of their own scientific research. This
gap which history excavated between Europe and the Islamic World remained untrodden and the
European scorn of Islam became an essential part of their thoughts.
Vice also says:
"The Orientalist Pioneers during modern times were Christian missionaries engaged and active in
the Muslim countries. The false picture they had already fabricated about Islam and its history was
originally organized to guarantee the effect on the European attitude towards the heretics (he means

13
the Muslims). Such false pretension continued through the orientalist science and after it freed itself
from missionary influence and had no more excuse for continuing such false practice. And what is
seen of such is an inherited instinct since the crusades."

The Results of Missionary Invasion

Well-organized missionary raids were in the front row to pave the way for European imperialism to
conquer the Islamic world politically after conquering it culturally. In Islamic World's schools,
before and after occupying them, Imperialism carried out the education system which it constructed
on the foundations of Western philosophy and culture. It also made its own history, progress and
environment as the source of what Muslims fill their brains with. Imperialism went even as far as
intervening in the details of the programs so that no item would be alien to western philosophy and
culture. This was even true for the courses on Islamic religion and history. Islamic religion was
taught in Islamic schools as a religious moral subject, since this is the idea about religion which
Westerners hold. The life of the Prophet (saaws) was taught to Muslim children separate from
'Prophethood' and the 'Message'. It was taught as the lives of Bismarck and Napoleon were taught.
In this manner, it did not stir any feelings or ideas in Muslims' hearts and souls. Furthermore, the
subjects of 'Ritual Practices' and 'Morality' were taught from the pragmatic point of view. Islamic
history itself was accused of short comings. These are nothing but fabrications invented by the
West's own insincerity, deceit and misunderstanding. These fabrications the West claimed to have
arrived at as a result of the pursuit of the method of scientific research. More dangerous still, upon
Islam, were a group of Muslims who graduated in missionary schools, took up Western culture, and
started teaching and writing history according to its program and method. Thus, most of the
educated class of Muslims adopted Western thought, Western values, and Western ways of life. In
brief, they were Westernized. They accepted, admired and went in life in accordance with Western
concepts and many of them disapproved of Islamic culture if it contradicted with European culture.
They started to believe that Islam and the Islamic culture are the cause of the decline of the Islamic
society and of its backwardness.
Thus, the success of missionary expeditions was unrivaled especially as it attracted the Muslim
educated group, intelligentsia, and made it fight on its side against Islam and its culture.
The success of Western expeditions was brought about not only by Muslims who were carried away
by everything modern and Western, but also by those Muslims who held true Islamic Culture. They
were scared to have European imperialism attack and defame Islam. But to defend it, they
unfortunately employed all they had within their reach, regardless of whether their defense was true
or false, and whether the foreigners' criticism was correct or incorrect. In their awkward defense of
Islam, therefore, they made their religion accused. They rejected the Western assaults poorly, and in
so doing they assisted the missionary invasion much more than they held it back.
Worse still than this danger was the fact that Western civilization, which opposed Islamic
civilization, became a part of a body of concepts which Muslims accepted and ascribed to Islam in a
crooked manner. Many of them argued that the West took its civilization from Islam, and so in the
light of this opinion they reinterpreted their religion, although Islam and Western civilization are
contradictory. This was the attitude of the general public of Muslims and those whose education
was Islamic or foreign.
But with respect to politicians the catastrophe was greater and more widespread, because when they
were persuaded by the imperialists to stand against the Ottoman State in return for being promised
(and Satan promises nothing but deception) much gain, they adjusted themselves to the foreigner's
plan which they imposed upon them. During the days of the Ottoman State, politicians backed the
foreigner against their State, and this is a matter which Islam does not permit; yet they did it. In that

14
time instead of fighting the ruling class in order to reform their State, they helped their enemy until
the bitter outcome of the foreigner's occupation of their land was quite obvious. Moreover, instead
of getting assistance from their people against the foreigner, they sought help from the foreigner
against their people. They were influenced by the foreigners to an extent that the foreigners
deprived them of their Islamic personality. Their ideas were poisoned with Western political and
philosophical opinions which undermined their point of view in life and Jihad. Consequently, the
whole Islamic atmosphere was corrupted and confusion dominated the various fields of life.
Muslims, therefore, replaced Jihad by negotiation and believed in the rule: 'Take and demand',
which is preferred by the imperialist to huge armies in a country. They became assistants to the
foreigner without knowing that such help meant nothing but political suicide. In addition they were
satisfied to act in favor of narrow regionalism as if it were the only field for their political activity.
They did so because they ignored that regionalism is what makes political activity unproductive,
since it is unable - however vast the provinces are - to carry out the political, economic, and military
responsibilities which true life requires.
Politicians were unfortunately moved by their individual interest and fashioned by foreign States.
Therefore, they lost
their natural focus, that is, their doctrine (Aqeedah), and as they did so they lost their efforts and
honesty for that reason.
All political movements turned to be unproductive, and every awakening in the nation was
transformed into a confused movement which looked like the notion of the slain and ended in
decline, despair and surrender. This is because the leaders of the political movements lost the center
of their attention, their doctrine (Aqeedah), and so it was natural for the Islamic nation to be aloof
from Islam. The politician's minds were infected with faulty opinions and imported principles.
Therefore, several movements arose in Islamic countries under different names: Some called for
nationalism and socialism, some preached patriotism and communism, some appealed for spiritual
religion and high morals, and some induced education and instruction. These movements added a
new difficulty to the severe problems under which the society suffered. They all failed because they
moved in a vicious circle. As they were influenced by the Christian missionary invasion, they
followed the concepts of Western civilization, so they soothed the demands of the Islamic nation by
that which is useless, thus enabling imperialism to gain influence, take root and settle permanently.
In conclusion, the missionary invasion achieved peerless success. _SYMBOL 117 \f "Wingdings"§

The Prevention of Islam's Return to the Domain of Life

Since imperialism occupied Muslim countries, it has established its rule on the basis of its plan. The
imperialists captured the countries which were under the control of the Ottomans in 1918 and
imposed martial law upon them until 1922. They fixed their rule in some of these countries in the
name of mandatory administration and in some others under cover of self-independence. But when
the year 1922 came several events took place. In that year Muslims performed many activities to
defend Islam in the face of imperialism, but these were checked. In that year Turkey was drifting
into Westernism away from the authentic Islamic spirit. In that year Mustafa Kemal Attaturk, under
the impact of imperialism, abolished the Khilafah and turned Turkey into a democratic republic.
Thus he got rid of the Khilafah in order to bring the last hope of restoring the Islamic State to a
mere name. In that year Al Husayn bin Ali was driven away from Hejaz and imprisoned in Cyprus,
because he was striving for the Khilafah. In that year the English intervened, through their agents,
in the Khilafah conference held in Cairo and did their best to break it up and fail it. In that year the
English started work for the abolition of the Khilafah Committee in India, the obstruction of its

15
efforts, and the diversion of its trend from Islam towards patriotism. Before, in and after that year
futile debates argued whether the Arab league or the Islamic league is the more able and the better.
Newspapers and magazines dealt with this point of debate of this issue for a while, all through both
leagues did not agree to the Islamic doctrine, since in practice they impeded Muslim unity and
distracted Muslims from the notion of Khilafah and Islamic rule. Before its seizure of the Islamic
countries, imperialism started to diffuse the idea of Turkish nationalism among the Turks and
convince them that Turkey was holding the heavy burden of the non-Turkey peoples, and that it is
time to step aside from them. for this purpose, political parties were formed to work for Turkish
nationalism and independence. In the same manner, imperialism spread the idea of nationalism
among the young Arabs, declaring that Turkey was an imperial state, and it is time for Arabs to
liberate themselves from its yoke. To this effect political parties developed to reawaken national
consciousness and enkindle the Arabs desire for unity and independence.
Little by little patriotic and nationalistic trends replaced Islam. thus, the Turks became independent
on nationalistic-patriotic grounds and the Arabs rushed to work for self-government on nationalistic
patriotic bases. The terms nationalistic and patriotism spread among Muslims and became a source
of pride, glory, and honor.
In addition, imperialism spread faulty concepts about Islamic rulings, so Muslims started to look in
disdain to their religion and were ashamed of uttering the word Khilafah. There was a convention
among them which implied that if a Muslim called for the return of the Khilafah, he would be
reactionary and uncivilized, and such a call should not, therefore, be aroused by an educated person
or a thinker.
In this nationalistic-patriotic atmosphere imperialism dissolved the Ottoman empire into a number
of local governments or small states and made the citizens of each province confirm this partition.
On this ground the Turkish state was established. Likewise, the Iraqi state was set up and the Syrian
state rose. Then imperialism established a National-Home for the Jews in Palestine which by and by
turned to a state which serves as a bridge head by which the West can engage Muslims away from
Britain, USA, France and other European states. Thus the geographical status and the general
atmosphere were fashioned by the imperialists to prevent any Muslim liberation.
Afterwards, imperialism began applying the capitalist system in economy, the democratic system in
politics, and Western laws in state administration and in jurisprudence.
Furthermore, imperialism made the citizens of those countries desire the political organization
which it erected be maintained, since the inhabitants of each country considered their country a
state. Therefore, they began to understand the necessity of their independence from other countries.
The Iraqi was a foreigner in Turkey; in the same way, the Syrian was considered a foreigner in
Egypt, and so on.
Besides, Western political systems appeared in all Islamic countries, and the general tradition of the
educated class was the separation of religion from the state, and that of the common people, the
separation of religion from politics. Consequently, a group of educated Muslims were found to
claim that the cause of Muslims underdevelopment is their adherence to religion, and that the only
way for their progress lies in the reactivating of nationalism. This group of secularists argued that
political and legal matters should not be entrusted to religious leaders. Another group, in contrast,
believed that the cause of Muslim backwardness lies in moral corruption, so they dedicated
themselves to the re-establishment of moral forms and spiritual values.
The first group, the secularists, worked for patriotism and nationalism, and deemed any effort
exerted for Islam as a political system, an imperial intrigue, a sort of reactionism and petrifaction.

16
The second group, devout (purists) encouraged virtue, preached high moral principles and had
dreams of spiritual revival. These imposed as a condition on themselves not to interfere in politics.
As a result, these political groups became the actual barriers which alienated people from political
activity, which is legally obligatory, and drove them towards moral practice, which is the inevitable
outcome of Muslims' application of Islamic law.
In addition to these political views, laws which preserve them and guarantee their execution were
laid down. These laws prohibited the establishment of political Islamic parties or movements and,
in general, considered Muslims a sect among a group of sects, and included provisions which state
that political parties and movements should have democratic procedures and their membership
should not be limited to a single one sect. This meant that the establishments of political Islamic
parties or movements in Muslim countries was forbidden. Besides, it meant that Muslims had no
right to form any organization unless it was a charitable one. Some of these laws further considered
the formation of Muslim political parties a punishable crime.
Imperialism also encouraged Islamic conferences as a sort of diversion to the Muslim Community.
Such conferences used to take resolutions, publish and broadcast them but never carry anyone of
them out. In fact they all remained ink on paper.

The Difficulties Which Prevent The Return of Islam to Practice

The strength of the Islamic notion operative in practice is sufficient for the resumption of Islamic
life if this notion is planted in Muslims' hearts, if it penetrates into their spirits, and if it is embodied
in their life so that we can view a live Islam acting in life. But before that can be actualized great
actions must be done and huge efforts must be spent, because mere desire, pessimism, enthusiasm
and hope do not realize the application of Islam in practice.
Therefore, the most important duty of Muslims is to correctly estimate the tremendous obstacles
which stand in the way of Islam so as to eliminate them. The carriersility which awaits them is
heavy. Thinkers, in particular s of Dawah should, in their turn, know that the responsibhould be
strict and faithful to the principles of religion whenever they pose any opinion so that 'word and
consciously, willingly, firmly and boldly. Those who follow this way must know that they are
chiseling their way in hewstone but their pickaxes are sharp, huge and capable of breaking up rocks;
that they are treating a delicate matter but their kindness is able to treat it well, that they are facing
big events but they will overcome them by Allah's help. those who follow this way do not give it up
because it is the way which the Prophet (saaws) moved along. When Muslims follow it correctly
they will undoubtedly achieve victory, provided that following the example of the Prophet (saaws)
be exact and pursuing his steps be strict so that the followers will not stumble, because any error in
analogy, or any deviation from the way, causes failure. Following are some of the most important
difficulties which the followers of the Prophet (saaws) are exposed to at the present time:
1) The presence of non-Islamic ideas and their invasion to the Muslim world. That is, the Muslim
world passed through a phase of disruption, decadence and decline during which it was
characterized by shallow thought, little knowledge and feeble mentality. Under this condition it was
invaded by notions opposed to Islamic thought and based on a misunderstanding of life. These
notions found a fertile ground, devoid of any resistance, so they took root. Thus Muslim minds
diverged into different paths. The educated class in Muslims should be demanded to act for the
resumption of Islamic life by comprehending Islam itself. This presupposes the display of the falsity
of non-Islamic notions and the dangers they bring to us. Dawah should take its political course, and
it is necessary to educate the community with an Islamic culture which brings the political side of
Islam out.

17
2) The presence of imperialist programs and methods of education in schools and universities. This
leads to the graduation of officials who take over the government affairs and occupy different
positions in the various fields of life: administration, legislation, education, etc. These officials have
a special imperialist mentality which is anti-Islamic. To conquer this danger, these programs and
methods of education should be uncovered to these officials, to employees and if that is done, the
Dawah will find its way to all people and true faith shall prevail.
3) Educational programs make all graduates set out in a direction antagonistic to Islam. I don't mean
with respect to scientific and industrial programs because these are universal. I rather mean with
regard to the cultural program which has an impact on man's behavior in life. Culture includes
history, literature, philosophy, and legislation. this is because history is an overall realistic
interpretation of life; literature it s sentimental representation; philosophy the original thought upon
which its viewpoint is based, legislation the practical treatment of its problems, and the instrument
which organizes the relationship between individuals and groups. Out of these all-history, literature,
philosophy and legislation, imperialists formed the Muslim mentality in a special way. This
mentality made some Muslims feel the unnecessity of Islam's presence in their lives and in that of
their nations, and made some others reveal hostility to Islam and deny its capacity to manipulate the
problems of life. For this reason, this mentality should be changed, and that can be done by
providing young men with an intensive collective education based on Islamic ideas and legal
rulings.
4) The presence of a general glorification for some cultural studies such as sociology, psychology,
and pedagogy people consider these subjects science, and the truths which they brought forward,
objective and indisputable. Furthermore, these subjects are taught in our schools as sciences, and we
apply them in different matters of life. For this reason, people quote psychologists, sociologists and
educators much more than they quote the Quran and the Sunnah. Therefore, wrong ideas and faulty
points of view exist among us.
In reality, these subjects are cultural affairs, not sciences because they are not obtained via
observation, experimentation and deduction; and their application on people cannot be considered
experimentation but repeated observation on different individuals in different situations and
circumstances, obviously, these subjects employed observation and deduction, but they do not use
laboratory experiments in the strict sense of the word. For this cause these subjects are akin to
culture rather than to science proper. Moreover, they are hypothetical, untrustworthy subjects which
may be correct or incorrect because they rest on erroneous foundations and on individual
observation. Hence, their findings are transferred from individual to family and from family to the
group and society, on the account that the society is composed of individuals. For this cause,
societies are considered separate and what fits one society does not suit the other. In fact, society is
composed of men, ideas, feelings and rules, and the ideas and solutions which suit man in one place
suit him in every place and turn various societies into one society.
For this, we must show that these subjects are cultural affairs, not sciences, that they are
presumptive facts, not absolute truths. So they should not control our life but Islam should.
5- The fact that the society in the Islamic world is leading a non-Islamic life and is living according
to a way of life that is contrary to Islam. That is because the regimes, forms and rules of life upon
which the society relies, the psychological trends which Muslims follow, the mentality which steers
their thought, all these are based on concepts about life opposed to Islamic concepts. If these
foundations are not altered and these misconcepts are not corrected, it is difficult, to change the
people's life in society.

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6- The gap between Muslims and Islamic rule especially in government and finance policy, makes
Muslims' imagination of Islamic life vague and that of infidels quite reversed, particularly because
Muslims lived for some time controlled by governors who used to misapply Islam upon them, and
for a century ruled by a regime which opposed Islam. For this reason, people have to rise from this
evil life which they lead and imagine the type of life which they should live, and which they should
transform their present way of life to. They should, in fact, know that this transformation towards
Islamic life must be complete, not fragmented, and that the application of Islam must be
comprehensive, not gradual so that Muslims are brought close to their former way of life when
Islam was in its golden age.
7- The presence of a public opinion which relies on patriotism, nationalism and socialism, and the
emergence of political movements founded on patriotic, nationalistic and socialist grounds. This can
be explained thus: As the West seized and controlled Muslim countries; it applied the capitalist
system upon them. This stirred the feeling of self-defense which activated and agitated the patriotic
feeling of defense for their home land and the desire to make the rule of their lands their own. So
political movements developed in the name of patriotism to drive the enemy out of their countries,
and in the name of nationalism to make the citizens rule themselves by themselves. Then it was
clear to the people that the capitalist system is corrupt and unfit, so a propaganda for socialism
spread among them and political blocks were formed in the name of socialism to patch capitalism.
But these movements had only an arbitrary idea about a system of life, so they were driven away
from Islam as a universal principle and from sound political strife, which is based on principles.
This is one in a series of books presented so that readers can look more deeply at Islam and search
more honestly for its truth.
Islam is a belief in one God. It is a complete way of life which treats spiritual as well as mundane
matters.
This book proves that the Islamic community in its civilization, refinement, culture and science
remained as the uppermost community in the world and the greatest and most able state under the
sun for a period of twelve centuries. This proves the success of its leadership and Islam in applying
its system and doctrine.
If Islam success was unrivaled in world history, if it has made out of Muslims the strongest
federation in the world we ask ourselves why Western society made rapid strides, while society in
the Muslim world seemed to stagnate as we see it today???

Zafar Mahmood

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