Mullahs Imitate The Pharisees To Implement Non-Islamic Legalism Part 3 – A Sociological Overview

Mohamed Ousman

Ramadan 01, 1446 2025-03-01

Islamic Movement

by Mohamed Ousman (Islamic Movement, Crescent International Vol. 55, No. 1, Ramadan, 1446)

Humanity needs a source of guidance and a reliable frame of reference when enacting regulations of a social or societal impact. The Creator presents society with moral attention and legal care, free of any interest, selfishness or bias. Hence, morality and legality emanating from Allah are the only guarantee of a balanced and stable life.

Zionism has nothing to offer the world except racism and discrimination. Capitalism has nothing to offer except poverty and greed. Only Allah’s prescription has everything to offer a suffering and declining world. Muslims must make it clear that Allah’s guidance is the only true guidance while man’s political theories and postulates have caused untold misery and tragedy.

This is not an issue of negotiations and half-solutions. It is the morality of the Islamic ideology that mankind needs and it is the ideology of Islamic morality that is lacking in the affairs of society today.

The individual consciences of the people in a community have to grow into a joint social authority; and political authority has to remain bounded by moral convictions and moral reckoning that are anchored in the understanding of the Qur’an and the Sunnah.

The broad principles of Allah’s eternal message for human conformity to Him is that people:

1. conform to no-one but Him, the one God, the only God;
2. be courteous to parents, relatives, orphans, and the broken in spirit;
3. speak gently when trying to legalize morality and delegitimize immorality; and
4. standardize a popular affiliation with Allah and an orderly circulation of money to reach the needy.

Both morality and legal and institutional structures are essential for societal survival. Morality cannot expand without legal protection, and legality cannot be asserted without moral assurance. Only when morals and laws are operating in harmonious partnership will there be justice. Injustice is the clash of morals and laws.

A government is moral when it cares for its people; and the people are responsible in that they honor the government. Governments cannot be damaged by libertine individual “freedoms;” likewise, individuals cannot be harmed by excessive government “controls.” On this basis, the relationship between citizen and state, or individual and society, becomes equitable, congenial, agreeable and moral.

In a social order of justice and grace, characteristics such as ethnicity, race, and colour—the hallmarks of the ideological deviation called nationalism—are secondary to quality of character, social equality and compassion for humanity.

Justice acknowledges no favoritism, class or religious affiliation. It cannot be administered by judges who receive their appointments from unprincipled and corrupt regimes.

Societal aberration from Allah is socially reinforced by the developmental evolution of a society, the socialization people receive in that society, how people think about their place in society, the psychological (not the legal and moral) inputs they receive about what is or is not permissible, the foundational principles upon which the society is erected and the institutions that promote a certain way of living. The rationalization of a behavior is based on a social context and socializing force of the environment people live in.

The social features of the developing Islamic society in Madinah combined personal conformity with social conformity unto Allah. This combination teaches us that we cannot separate ourselves from the world around us. We must develop ourselves and our societies together.

Both constructs are possible only when Allah is the center of our attention and the pulse of our conscience. The taqwa of Allah—feeling and fearing Allah’s power and authority—belongs in the human heart and at the center of the public mind. When the virtue and moral excellence are recognized by motivated subjects of Allah, then the taqwa of Allah follows in building personalities and communities as in the first Islamic society in Madinah.

Allah regulates family relations so that inter-family relations are diffused from tensions and wars of revenge and intra-family relations are made easier by balancing the distribution of a deceased’s wealth. Allah synthesized between immediate family members (inheritors) and extended family members (potential inheritors), and linked the moral with the legal, resulting in family solidarity and enhanced cordial relations within the kinfolk.

Allah wants issues to be settled at the psychological level and does not want them to be drawn out into the open and then arbitrated in court in front of neighbors, friends, and relatives. Family issues need not become a legal issue when it can remain within the moral constraints of an Islamic conscience.

And because the family is an integral part of the Islamic movement, and a building bloc of Islamic society, even “marital issues” are not strictly husband-and-wife issues, but rather human-to-Allah issues. They are pertinent to Allah’s will, determination, and wisdom in human affairs, as well as to His decision to have a family of humanity in the making.

Hence, Allah weighs in on intricate and delicate family issues between wife and husband more than the “aggravated” feelings that are encountered in the relationships between a husband and wife. In this process the conscience of both spouses should occupy the high moral ground for decisions that should be made in light of what Allah has to say in His Book.

His rules and guidelines go directly and convincingly to the human sense of right and wrong, which has no gender bias. The human heart and moral sense are called upon to follow certain God-given and God-explained procedures that seek to stimulate the best in us for our families’ all-round well-being. Hence Allah begins with the “internal government” inside every human being, that is, the conscience. Allah draws on the element of moral sensitivity and the way human nature is created to observe a living Deity and Authority in public and private matters.

But then if we choose to disregard these meanings, we will set ourselves up for the consequences, which may be traumatic and painful. Families will come apart, children will suffer, and societies will collapse. Juvenile delinquency, spousal abuse, and social vice are the consequences of the absence of taqwa.

The final arbiter in these issues is the quality of taqwa, the internal government in the conscience of man. It is this courthouse in the heart and this police force in the mind that will carry the day in matters of separation, divorce, family ties, kinship relations, and all matters of inter-personal and inter-social activities.

As the Mullahs rush to establish “Islamic Courts” within a corrupt secular system and implement amputated and truncated aspects of their Shari‘ah, have they addressed the foundations and structure of society? Often times, these mullahs promote division, sectarian strife and tension that cause family relations and societal dealings to disintegrate.

Based on The Ascendant Qur’an: Realigning Man to the Divine Power Culture by the award winning mufassir, Imam Muhammad Al Asi.