The issue that has preoccupied my thoughts and captured my interest for more than a quarter of a century—up until now—is the problem of civilization and how to find practical solutions to it. Specifically, how to remove the contradiction between material success and moral decline, by which I mean the neglect or deterioration of values. I became deeply aware of this problem a long time ago, particularly when I arrived in Europe to pursue knowledge in 1930. I realized then that contemporary societies face highly complex and multifaceted problems.

Since it is expected from politicians to address these problems in all their diversity and multiplicity and strive to find suitable solutions for them, and intellectuals in advanced nations also have the right to engage with these issues, then it is even more imperative for both politicians and intellectuals in underdeveloped countries to dedicate increased attention to studying these problems within their societies and to exert themselves in finding appropriate solutions for them.

One of the critical mistakes and dangers that some Islamic countries have faced is that they have approached their problems and devised solutions based on the patterns and models that advanced nations used to solve their own challenges. While this approach is politically dangerous in terms of practical application, it is even more dangerous from a theoretical perspective, especially since theoretical foundations are what inspire the solutions that are implemented. The result is that our political reality remains confined by intellectual efforts that are unsuitable for our context, as they violate a fundamental principle of the philosophy of history.

We can bring this reality closer to the reader’s understanding by applying it at the level of individuals. It is universally accepted that the efforts and burdens that a fully grown man can endure cannot be borne by a small child or an elderly person. Likewise, societies also have their respective ages: a society in the prime of its youth can bear and produce as much as thriving civilizations do; a newly emerging society, however, does not yet have the strength to handle the same burdens as the first society; and a third society, which has grown old, cannot undertake major tasks because it has been overtaken by its own aging process.

If we translate these analogies into sociological terms, we can confidently state that the Islamic world today consists of human elements that still represent what we call “virgin humanity”—that is, humanity that has not yet entered a cycle of civilization. For this reason, it retains all its historical reserves, which fills it with optimism about its future.

At the same time, the Islamic world is also made up of human elements that played a significant civilizational role and illuminated humanity for centuries during their period of prosperity. However, these societies have experienced what all civilizations eventually face—they have aged and declined. Consequently, they may find themselves incapable of undertaking the same responsibilities that other more developed nations can, simply because they have reached an advanced stage of decline.

Thus, the primary problem—the root of all problems—that the Islamic world faces is the problem of civilization, from two perspectives: first, how can societies that are still in their “virgin” state enter a new civilizational cycle? And second, how can Islamic societies that have exited the stage of history re-enter a new phase of civilization?

If we accept these realities, then we must also consider the future of the Islamic world and how it can enter a new cycle of civilization. This issue, in essence, is the one to which I have devoted all my modest efforts for the past thirty years. There is no need for an extended discussion to affirm that Islamic thought has indeed provided solutions to the problems facing the Islamic world, as well as to the issues and challenges that modern humanity struggles with.

The Noble Quran has already provided solutions to these issues and challenges, and we must work in light of this truth. In terms of the social problems that humanity faces, the Quran has established a legal framework for social interactions, including marriage, cohabitation, divorce, and so forth. It has also laid down regulations for worldly affairs such as trade, buying, and selling. Furthermore, the Quran instills within our belief system the necessary dispositions that qualify us to implement these social laws, while also encouraging creativity and innovation.

The conclusions of my studies on this subject can be summarized in a set of key points, the most important of which is that civilization is not built by importing foreign civilizational products; rather, civilization itself produces its own cultural and material products. This leads us to the traditional question: what are the fundamental conditions for civilization in its essence? The answer, without unnecessary elaboration, is that civilization is built upon three essential elements: human beings, land, and time. If we examine these elements carefully, we can extract the meaning we seek.

But if these three elements are the necessary conditions for civilization, then why do civilizations not emerge in societies where these conditions are present? After all, the developing world contains the largest human population, the most fertile lands, and has just as much time as the nations that have established civilizations. And yet, civilizations like those in the leading nations do not exist there.

In my view, the reason for this is that these elements require an additional factor—one that is indispensable. This is the psychological factor, which some refer to as “belief,” while others call it “ideology.”

Thus, we are confronted with an undeniable truth: the essential conditions for civilization are already present. What is missing is action based on the principles of Islamic belief.

Islam alone is capable of restoring Muslims to the realm of a productive and creative civilization or introducing them into its domain. However, this is conditional upon Muslims considering this belief system as a vital and indispensable message. Nevertheless, belief alone cannot unleash human potential unless it is directed toward needs that are greater, nobler, and more significant than mere daily necessities.

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Taken from the Book: Scholars and Flags who Wrote in Islamic Awareness Kuwaiti Magazine.

Read the Article in Arabic

Communism did not penetrate the Islamic East as deeply as the West did. Perhaps this is because the latter came earlier and established a firmer foothold, or because it understood the nature of the East in time and refrained from openly waging war against its beliefs. Instead, it disguised itself under the names of civilization, modernity, Westernization, and social change to spread secularism, women's liberation, and the weakening of religion—without most Muslims even realizing it.

However, Marxism is more dangerous to the Islamic East than the West because of the deceptive tactics it employs, which easily mislead the general public—especially those it initially targets, the so-called “proletariat,” or the working class. It sedates them with promises that power will eventually fall into their hands and that they alone will reap the benefits, excluding all other classes.

Furthermore, its ultimate goal is the destruction of this Ummah’s belief system and the eradication of its religion. From its inception to its end, Marxism is founded upon disbelief in Allah, denial of His names, and rejection of all religions. Even when it employs a staged strategy of avoiding direct attacks on religions, or claims to allow religions to exist, or deceptively argues that religions themselves are socialist and leftist in nature, its true intentions remain the same.

Whenever victory or power seems within reach, Marxism crushes everything in its path. It destroys lands and people, drenching nations in bloodbaths to eliminate all opposition, ensuring that the fear of punishment remains as a deterrent to anyone who dares to challenge it.

Since Marxism established its own state, it has invested heavily in spreading its ideology. Initially, it followed a strategy of influencing societies through grassroots movements, rallying the working class to initiate change from the bottom up. However, in recent years, it has experimented with the tactics of the United States—seeking to enact change from the top down through military coups. Some of these coups have successfully seized power in various countries. But will they succeed in transforming the foundations of these societies?

Marxism is preparing to inherit the civilization of the Arabs—a possibility that cannot be ignored.

First, because it is currently in its youth, while Western civilization is experiencing its decline.

Second, because it possesses a level of deception and manipulation—especially over the working class—that other Western ideologies do not.

Third, because the West is currently experiencing moral decay and religious detachment, making it vulnerable to outright atheism.

Lastly, as we have pointed out (and will continue to elaborate on, in Allah’s will), the two civilizations share the same foundation. It is not surprising, therefore, that one would inherit the other. Hence, despite the objectivity and scholarly basis of our discussion, our words serve as a warning to our Ummah.

The ground is being pulled from beneath its feet, and destruction and extinction await if it continues to remain heedless—if it neglects even for a moment, or if it compromises even slightly.

We believe that the natural starting point in confronting such deceptive ideologies is to examine their origins, for every container spills forth what it holds within. We must understand the environment in which it was nurtured, the man who championed it, and then analyze its core tenets, as well as its attempts at self-correction to address its own flaws.

Finally, we must examine what Marxism has done to the Muslims—starting from Crimea and the Caucasus, all the way to Yemen and Somalia.

Allah is our helper, upon Him we rely, and there is no power or strength except through Allah, the Most High, the Almighty.

And the rulers bear the greatest responsibility—not only those who knowingly allowed Marxism to take root in Muslim lands, for they will carry their sins in full on the Day of Judgment, along with the burden of those whom they misled without knowledge—but also those who, out of ignorance, have paved the way for it. By this, we mean the faction drowning in its own desires, recklessly squandering its wealth and the wealth of Muslims without upholding Islam’s social justice for the poor and the deprived.

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Taken from “Methods of Intellectual Conquest of the Islamic World” by Ali Jiraysha.

 The Al-Aqsa Mosque is living a pivotal moment in its history, a fabricated moment by the Zionist entity, as usual, to find a justification for its tyranny and provide cover for its crimes. For this entity, killing is a pastime and harming people is a hobby.

Violations and Aggressions

Here we have the "Israeli" entity violating agreements time and again, storming the Al-Aqsa Mosque, rampaging, killing people, and then unjustly closing the mosque. I say "unjustly" because it is not responsible for it according to international covenants; the Al-Aqsa Mosque has an independent administration (similar to the Presidency of the Two Holy Mosques), supervised according to international agreements by the Hashemite Kingdom of Jordan since 1967.

Motives Behind Aggression

The entry of Zionist soldiers into Al-Aqsa Mosque this time was not a trivial act, nor was its closure naive; rather, there are two main reasons behind this: First: To steal as many historical documents and artifacts as they can get their hands on after evacuating the mosque of people. Second: To gauge the reaction of the Islamic world – not just the Palestinians – toward this aggression against Al-Aqsa Mosque, which has reached a level of indifference and requires a wake-up call!

Indifference in the Islamic World

Indeed, the Islamic world used to be stirred into action at any aggression throughout Palestine, especially in Jerusalem and Al-Aqsa Mosque. Gradually, indifference began to creep into the Muslim world, while they remained preoccupied with their own issues, and only the Arabs would react to any aggression. However, this indifference has reached them in an unprecedented manner, despite their reputation for passion, and there are many in the West who wish to associate with them because of their fervor. Yet, helplessness has spread among them, leading to a situation described by some doctors as an increase in visits to disability clinics, even among the youth!

Political Opinions and Justifications

To escape from this helplessness, some began to issue new political opinions; sometimes they say this is a Palestinian matter, and sometimes they claim that the Palestinian leadership (Arafat, Abbas, Dahlan, etc.) has betrayed Palestine and embezzled its funds, and that they are traitors unworthy of support. Locally, some justify their stance by claiming that Fatah was fully supportive of Saddam and the Iraqi occupation of Kuwait, and while Hamas opposed the Iraqi occupation of Kuwait, it also opposed seeking the help of non-Muslim armies, thus saying we should not support them! Even stranger are those who argue that Hamas is designated as a terrorist organization and thus Palestine does not deserve support!

Directed Media and Arrogance

This simplistic view of political, religious, and cultural thought among Arab peoples is due to two main factors: directed media and arrogance. As for directed media, it is a successful strategic tool used by institutions to subtly guide people over the long term by penetrating the subconscious, and it involves mental and intellectual reprogramming, as well as revolutionary provocation through excitement, lies, and rumors that often have counterproductive effects, supported by the simplicity of the general populace and sometimes ignorance.

The Roots of Arrogance

Arrogance stems from personal desires, which here have two meanings: arrogance toward others, and the rejection of truth and the oppression of people (as mentioned in Hadith). This occurs when we hear the truth and turn away from it because it does not align with our whims.

The Stance Against Aggression

Unfortunately, these issues are reflected in the stance of some toward any "Israeli" aggression against Palestine, forgetting that Palestine, Jerusalem, and Al-Aqsa Mosque belong to Muslims, not just Palestinians; it is a blessed land, the first direction of prayer and the third holiest site in Islam. Therefore, we find that Gulf countries have not ceased their humanitarian aid to the people of Palestine until now, whether directly or indirectly.

Call to Action

So do not let the negative ideas that some have built take root in our hearts and dominate our minds. Let us all stand united in front of the "Israeli" aggression against Al-Aqsa Mosque before it is destroyed, for then regret will be of no use.

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Source: "Al-Anbaa," 25/07/2017.

Initial Curiosity

Time and again, I am asked: Why did I embrace Islam? What particularly attracted me to it? Yes, Muslims have the right to know how a guided man came to embrace Islam and why he did so.

Early Travels

In 1922, I left my homeland, Austria, to travel through Africa and Asia as a correspondent for some of Europe's major newspapers. Since then, I have spent almost all my time in the Islamic East. Initially, my interest in the peoples I encountered was that of a curious outsider.

A Different Worldview

I observed a social system and a worldview fundamentally different from those in Europe. From the very beginning, I felt a yearning for a more tranquil and humane understanding of life compared to the mechanized, hurried existence in Europe. This inclination led me to ponder the reasons behind this difference.

Intrigue in Islamic Teachings

I became deeply interested in the religious teachings of Islam. However, this interest alone was not sufficient at the time to draw me into the fold of Islam; it merely offered me a new perspective on organizing human life with the least amount of internal strife and the greatest sense of genuine brotherhood.

Contrast Between Past and Present

In reality, the Islamic way of life today appears far removed from the optimal possibilities offered by its religious teachings. For instance, everything that represented progress and vitality in Islam has today manifested among Muslims as laxity and stagnation. What once embodied generosity and selflessness has now turned into narrow-mindedness, selfishness, and a love for easy living.

The Intellectual Exercise

This realization encouraged me, but what perplexed me was the stark contrast between the past and the present. Therefore, I tried to approach this apparent problem from a closer angle. I imagined myself as one of those who are embraced by Islam.

Though this was a purely intellectual exercise, it revealed the correct solution to me in a short time.

The Realization

I realized that the only reason for the social and cultural disintegration among Muslims is that they have gradually abandoned the spirit of Islamic teachings. As a result, Islam remained, but it became a body without a soul. Moreover, the very element that once created the strength of the Islamic world is now responsible for the weakness of Muslims. The Islamic community, which was built from the beginning on religious foundations, has seen the weakening of these foundations necessarily lead to the weakening of its cultural structure and perhaps even its complete decline.

Deeper Understanding

And every time I increased my understanding of the teachings of Islam in terms of its intrinsic nature and the greatness of its practical aspect, I became more eager to question what led Muslims to abandon its complete application in real life.

Conversations with Thinkers

I discussed this problem with many Muslim thinkers in various countries, from Tripoli in the West to the Pamir Plateau in India, and from the Bosporus to the Arabian Sea. Thus, it became almost a point of distress in my soul that culminated in my overall interest in the Islamic world from a cultural perspective.

Compassion for Islam

Then my desire in this regard intensified to the point that, as a non-Muslim, I began to speak with Muslims themselves, feeling compassion for Islam due to the negligence and laxity of Muslims.

The Turning Point

This development was not clear to me until a day in the autumn of 1925, when I was in the mountains of Afghanistan. A young administrative governor greeted me by saying: 'But you are a Muslim; you just don’t realize that about yourself.' These words affected me, although I remained silent. However, when I returned to Europe a second time in 1926, I found that the only logical result of this inclination was to embrace Islam.

The Question of Conversion

This account of the circumstances surrounding my conversion to Islam suffices in this context. Since then, this question has been posed to me time and again: Why did I convert to Islam? And what specifically attracted me to it?

Attraction to Islam's Structure

Here I must confess that I do not have a satisfactory answer. What attracted me was not any specific teaching, but rather the remarkable and cohesive structure that cannot be easily explained, consisting of those moral teachings in addition to the practical way of life.

Perfectly Crafted Structure

Today, I cannot say which aspects attracted me more than others, for Islam seems to me a perfectly crafted structure where all its parts are designed to complement and support one another.

The Cohesive Assembly

There is nothing superfluous, and nothing is lacking; the result is a balanced and cohesive assembly. Perhaps this feeling that everything in Islam—its teachings and obligations—'has been placed in its proper place' had the strongest impact on my soul.

A Matter of Love

Other influences may have also been present, but they are difficult for me to analyze now. In short, it was a matter of love, and love is composed of many things: our desires, our unity, our noble goals, our setbacks, and our strengths and weaknesses. My experience was no different; Islam descended upon me like a thief coming into a home in the dead of night, but it was not like a thief because it came to me to stay forever.

Source: The book "Islam at the Crossroads."

Consulting Islam on contemporary societal issues—I see no mockery or disregard for Islam in it.

Some people seek fatwas to determine their personal conduct based on the rulings they receive, such as those inquiring about banking transactions, insurance, joint-stock companies, zakat, and similar matters.

Others seek to understand the characteristics of the Islamic society we advocate—either because they are ignorant and wish to learn, afraid and seeking reassurance, or doubtful and wanting certainty.

Among them are those who genuinely fear that if the desired Islamic society is established, there may not be competent individuals capable of addressing modern problems with successful Islamic solutions.

Indeed, some Islamic preachers present, in the name of Islam, rigid and inflexible solutions that cannot serve as the foundation for a modern society.

This fact is evident to any diligent scholar following contemporary Islamic research, whether it expresses the opinion of an individual, a party, or a movement.

Some who inquire about societal issues and Islam’s stance on them may do so with malicious intent, aiming to embarrass Islamic advocates, refute them, and expose their inability to provide answers.

Yet, we should not shy away from the challenge. Instead, we must highlight the merits of our divine Islamic system and demonstrate how it offers solutions to the ailments of this era. By doing so, we will be the ones refuting and silencing them, presenting them with undeniable proof.

At the same time, we must clarify that many of the problems in our current society are products of modern jahiliyyah (ignorance) and will not exist in the comprehensive Islamic society we strive for. And if they do, they will not exist in their current magnitude or form.

Additionally, the establishment of an Islamic society and the implementation of Islamic rulings within will open new horizons in thought and jurisprudence. It will engage great minds in serving the society and its system, as is the case with every implemented system.

All of this is a truth that must be known and stated.

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Taken from Ijtihad in Islamic Sharia by Sheikh Yusuf Al-Qaradawi.