10 Fundamental Features of Political Islam. Geydar Dzhemal.

May 9, 2012

1. Political Islam opposes the world order as a whole

1.1. The world order in any form cannot be acceptable to Islam, since the goal of Islam is the end of history, the victory of the Mahdi, who “will fill the world with justice just as it was full of oppression before that”, in order to move on to the end of the Old Genesis, death and resurrection to the Judgment of the Lord. The Sunnah indicates that the world before the arrival of the Mahdi is “full of oppression (zulm)”, and this characteristic does not depend on the “political and economic” formation of specific rulers and regimes, and the like. The world order is the tool of Iblis, whom Allah allowed to tempt a human, “going at him from the left, right, front and back.”
The fundamental statement is that before the arrival of the Mahdi, a “fair world order” cannot be built: justice can only exist within the Islamic Jamaat.
1.2. Most Muslims live in two dimensions: religious and everyday. In the religious dimension, they are focused on daily worship, perform liturgical duties, while in everyday life they strive to find an “ecological niche” for everyday survival and, if they are not specifically touched, they believe that they have no problems. However, such a position is contrary to the instructions of Allah, according to which the Ummah is placed in the center to testify against humanity, and the Prophet(pbuh) will testify against the Ummah. Thus, a Muslim who “deserted” from the mission of a monotheist into a banal life, opposes the example of the Prophet and escapes from the central position in the world to where he is nobody in relation to the world. The real opposition of a Muslim should be determined by the fact that his opposition to the injustice of the world order, opposition to the intrigues of Satan and the rulers, who are his servants by definition, is also worship of Allah, giving strength to prayer and fasting. The absence of opposition to the world order is what distinguishes a “just doing prayer” Muslim from a true monotheist, from a believer.
1.3. The “theory” about the need to submit even to an unrighteous ruler is invented by the enemies of Islam and traitors posing as “alims”. The hadeeth asserting this is an Umayyad slander against the Prophet, which is exposed by the method left by the Prophet himself (peace and blessings of Allah be upon him): “If the hadith transmitted after me corresponds to the Qur’an, it is correct, even if I did not say it, if it contradicts the Qur’an “This is a slander against me.” Islam was not sent down by the Almighty into the world in order to fall under the dictates of unrighteous rulers, even if they called themselves Muslims.
Allah directly says that the rulers established by him in all the villages are criminals. The fight against the world order also implies a fight against the elements of this world order, including those hypocrites whom the world order places to control Muslims.
1.4. The real struggle with the world order begins today, when the Islamic factor has acquired a truly global significance, while being pressed and oppressed. There is a phenomenon of globalism that covers the entire globe with complex human connections, economic and political relationships, and information technologies.
The Caliphate of Baghdad once achieved the status of the only global superpower where a person could be born on the banks of the Syr Darya, study in Africa, and teach in Spain. But, despite such a flourishing of Islam under the caliphate, two anti-Islamic forces grew up in the West and East, the consequences of which the Umma is still experiencing the impact: the crusaders and the Mongols of Genghis Khan. The Abbasids allowed Europe to resume the project of pagan Rome and become the main instrument of Satan in modern history; they also turned out to be unprepared for the pagan challenge from the depths of Eurasia, as a result of which a bureaucratic empire was created that dealt a severe blow to the spiritual and intellectual capabilities of the global Islamic community. Therefore, even in its best times, Islam was not such a global and central factor as it is now, being the object of hatred and persecution by the united forces of the world order.
1.5. “World order” is not a figurative expression, but a specific indication of the internal unity and continuity of those satanic forces that use the human factor and govern society. From the time of the pharaohs to the present day, the faces of the world order have changed, but the essence of the ruling classes and the very nature of power remains unchanged. Iblis organizes humanity in its fundamental characteristic, which is defined by the Almighty in the Qur’an: “He created man from a drop, then at once he is a clear adversary.”16:4. Civilizations ruled by priests (clerics) are various forms of manifestation of the ideology of Iblis and exist in order to make it easier for his deputies on earth to manage humanity. The last step in the activation of satanic forces is the actual “world government” (which does not need legal formalization), which is essentially a “Committee for the meeting of the Dajjal.”
That is why Islam cannot be limited by the geographic boundaries of some “civilizational space”, by some specific countries: it is a global factor. Therefore, the task of political Islam is the creation of an alternative “world government” that is not tied to any part of the land, the unification of states or empires.

2. Political Islam sees Sharia as a means, not an aim.

2.1. Is sharia a law? No, it is not the law. Because Sharia is the establishment of Allah to distinguish those who follow His path from the rest of mankind. Sharia is the dividing line between those who follow the flesh and those who have entered the straight path of Allah.
But what is “law”? There are two types of “laws” in the life of mankind, and both of them are pagan and implement Satan’s dictatorship over human beings. From the point of view of the pagans, “law” is an unchanging cosmic axis around which everything that exists revolves. The Brahmins in India call the law “Dharma”, which means a vertical shaft or axis. They consider the observance of the Dharma to be their task. This shows that the pagan “law” has a clerical origin, that is, it is established by a caste of priests, who indicate that these “laws come from Heaven.”
In liberal neo-pagan humanity, “laws”, according to the views of jurists, have as their source “soil”, which refers to ethnic roots that go deep into time and native territory. Muslims are well aware of what “laws based on the soil” are — these are adats(ethnic customs in the North Caucasus), which are a fundamental obstacle to Islam. Recently, the third type of “laws” has prevailed: those that are composed “on the knee” in the interests of the oligarchs and the bureaucracy. However, all these kinds of “laws” represent the will of Taghut: they regulate the organization of a human in such a way that he is like Iblis, like a reflection in a mirror like the original.
2.2. Sharia aims to free a human from the slavish submission to Satan, to turn him from a “reflection of Satan in the mirror” into an independent entity who obeys only Allah. Sharia does not refer to the “collective unconscious”, as, for example, Roman law or the old tribal laws of the ancient Germans and Slavs — Sharia has nothing to do with “soil”. Sharia does not resort to magic — like the laws of the Hindus or the Babylonians — in order to make a human an operator of “cosmic energies”. This means that Sharia is not connected with “Heaven”. Sharia refers directly to the consciousness of a human — that unique core of his personality, which will die and be resurrected. The task of Sharia is to force this core of the personality — the inner human’s “I” — not to “sleep”, but to stay awake while a human is in the the Nearer Life. Thanks to this, all-round relationships are built between the brothers within the community. Sharia is “the charter of the army in the campaign and battle.”
2.3. “Ordinary” people obey the “laws” without thinking. These “laws” are an external force for them. As soon as the conditions of existence change, people, under the influence of the shock of a sharp change in the situation, completely forget about the laws: they break windows, rob, rape. Experience shows that a human, when the external compulsion to observe the “law” is removed from him, behaves in exactly the same way as a horse from which the saddle and bridle have been removed, or a dog that has broken its chain. For a very small number of people, some internal constraints remain that correct their behavior.
For a Muslim, Sharia is an internal conscious attitude practiced through the exercise of the waking will. Naturally, this application requires knowledge and needs special people who can apply these theoretical Sharia provisions in solving problems (qadi). However, the goal of the sharia is to make Muslims a «special unit», for which compliance with the internal «charter» is an effort of the waking consciousness, and not the result of external training and coercion.
2.4. Talk about a “Sharia state” actually hides the intention to strike at Sharia, because they turn Sharia into a product of a special bureaucratic organization that is alienated from the people, from the jamaat. The state is Taghut, it should not exist in Islam, because it presupposes non-Islamic relations between people horizontally and non-Islamic relations between the ruling layer and the ruled — vertically. When one speaks of “states” in relation to antiquity and the Middle Ages, this is a terminological error, since by this they mean “political society”. The Egypt of the pharaohs was a political society where the pharaoh stood infinitely high above the ordinary peasant and addressed his people with the words: “I am your supreme Lord.” This means that there is an absolute connection between “top” and “bottom” — at least even in this form.
Islam cannot create such a “political society” because it is an organization overseen by someone whom Allah created from fire. The state, in the true sense of the word, arises very late in history — when the bureaucratic apparatus appears. Under him, kings and presidents do not say to the people: “I am your supreme Lord” — there is no need for this, communication is interrupted. The ruler does not get meaning from the fact that he rules over his people — his meaning is to obey Satan directly. The people, too, cannot turn to the ruler through the head of the apparatus. The state breaks the ties between “top” and “bottom”. As a result, the rulers have to establish “representative democracy” in order to give the lower classes the illusion of feedback.
Under the righteous caliph Umar, a Muslim could enter his door with a sword and say that he would kill him if he went astray. Under the Abbasids, the caliphs covered their faces like with a hijab, because they considered the Ummah unworthy to see their ruler. All talk about the Islamic state is based on the penetration of Tagut models and examples into the minds of Muslims.
2.5. In order to implement sharia in practice, there is no need to alienate it and transfer control over it to a bureaucratic system sitting within certain geographical boundaries. To apply Sharia, a community of brothers is sufficient, which practices it in relations with each other and with the outside world, because this is its political will. This is it’s charter as a combat unit of the “Army of Allah”. The global network of jamaats practicing Sharia is the practical formation of the class of those whom the Almighty has chosen to realize his Plan. These are the chosen ones who oppose the elites of the world order. However, it should be remembered that the charter exists for the army so that it can fight and win without being a partisan gang. But the army does not exist for the charter!

3. Political Islam relies on the method and doctrine of political theology

3.1. For fourteen centuries, nothing appeared in the Islamic world that could be called Islamic ideology in the full sense. Shortly after leaving the Hijaz, the Arabs met with Greek philosophy, and Aristotle, poorly understood by them, occupied an inappropriately influential place in the minds of thinking Muslims. It got to the point that when the word “Teacher” was said, everyone understood that it was about Aristotle. At the same time, the Arabs understood the meaning of the message of Aristotle so poorly that they attributed to him some texts of Plato and even the Neoplatonists. Greek thought contradicted the Quran in spirit and letter, but the Arabic-speaking philosophers did not understand this, and those who fought with them felt it, but could not prove it. Therefore, Aristotelian influence was abolished administratively through a ban.
The question of genuine thought, based on the interpretation of the Qur’an, remained open. In the Middle Ages and later, the doctrines of the Sufis arose, which relied on Neoplatonism, that is, on sophisticated and refined forms of pantheism. There is no difference between the worldview of Muhyiddin ibn Arabi, or Plotinus’ doctrine of the One, or the medieval Hindu Shankara Acharya’s doctrine of “non-duality.” If you take a text from the work of Mulla Sadra (the founder of the Quma school of Shiite theology) and a page from Duns Scotus on the topic of their respective teachings about Being, these pages can even be mixed up in places — they mean so much the same thing, despite the fact that one is a medieval scholar from Oxford, and the other is a follower of Irfan who lived 300 years later in Iran.
Objections to philosophy are usually made by Muslims on the grounds that this is a reasoning about the nature of things hidden from a human and, thus, the reasoning person follows his own opinions, which have no objective value, and even more — are not necessary for the salvation of his own soul. This objection to intellectual activity contains two fundamental errors. In the Qur’an, a human is charged with the duty of the Almighty to serve Him and learn: “We created jinn and people so that they worship Us and comprehend (‘abudu wa arifu)”. In other words, if human were only a creature whose sphere of mental activity is only practical survival and operations with material objects, then there would be no point in creating him as something separate from the animal world. However, in the Quran, Allah tells us that He “breathed into Adam from His Spirit”. This means that a human has the fundamental ability to think and comprehend invisible things. The second mistake of the opponents of “philosophizing” is that they reduce all sophistication to an attempt to comprehend unknown objects that are beyond the limits of human experience. However, they ignore such a central area of research as a human’s knowledge of the possibilities and conditions of his own knowledge, the study of thinking itself.
A human’s thinking takes place in his head, it is given to him by the Almighty as an instrument, and the essence of this instrument can be studied, known and controlled by a human. In Muslim philosophy, it is easy to find arguments about what “substance” and “essence” are, reflections on the sifats of Allah, and the like. But in vain shall we look there for an analysis of mental processes and an analysis of the ability of judgment that goes beyond the limits of practical grammar, the beginning of which can be found already among the early Greeks.
Political theology is based on the absolute and consistent application of tawhid and on the method of tawhid by which every word and verse of the Qur’an is analyzed. For so many, this principle seems to be taken for granted, because Muslims consider the observance of tawhid to be obligatory and preceded by everything. However, a huge number of our brothers do not distinguish between tawhid and vahdat, which are directly opposite concepts. Vahdat is the unity from which follows the final identity between the Creator and the creature; tawhid is the uniqueness of Allah, which has no analogues and similarities with anything and which opposes everything that exists. So the whole creation is ignorance of Allah until the moment when Allah reveals Himself to Adam, appointed by Him as a viceroy in the center of the universe. And all the advanced pagans stand on the platform of vahdat: Plato, Indian Brahmins, Chinese Taoists and those Muslims who are carried away by the seductive idea of “the unity of being.” On the platform of tawhid, only a part of Muslims stands in absolute and unconditionally consistent sequence. Allah (He is Holy and Great) providentially made Muslims ignorant for the time being, because this world was given by Him to Iblis as a test for believers. And this world must be defeated through, among other things, the difficult and painful coming of the best [muslims] from the Ummah to an understanding of what tawhid is.
3.2. Political theology uses tawhid to understand what Allah has revealed to us in the Qur’an. As mentioned above, tawhid is an indication of the absolute non-identity of Allah and everything that is not He. This means that in relation to the Almighty one cannot apply the same formulas of affirmation as to everything that is not He. We cannot speak of Allah as some kind of object that exists alongside other objects. Thus, tawhid abolishes the literalist interpretation of the Qur’anic texts, and at the same time, tawhid does not allow the texts of the Qur’an to be interpreted as metaphors or symbols. The application of tawhid in absolute consistency to the text of the Qur’an allows us to derive from it the doctrines of the fundamental realities with which the Ummah deals: human, society, history, knowledge, power, and, finally, [Ummah] itself as the best of communities.
Political Islam needs a detailed and holistic understanding of these realities, since without a doctrinal description of them, it cannot formulate and set current tasks on the global political stage. In addition, Islam is designed to give Muslims and those to whom it appeals to convert to Islam, a holistic worldview that would cross out the concept of the “world” that is in their head.
Modern Western science in its main foundations continues to be based on the Neoplatonic worldview, coming from Greco-Roman antiquity. Modern physicists do not believe in the uniqueness of Allah, but in the “unity of Being” and are trying to prove that atoms live according to the same laws as the planets. If Muslims believe that these problems are none of their business, if they believe that the meaning of Islam is reduced only to a set of ethical prescriptions, then this is evidence of infantilism and a manifestation of the inability to position itself as the intellectual center of humanity.
3.3. One of the characteristic features of today’s Muslims, who are afraid of “intellectualism” and “philosophizing”, is their distrust of logic. This again goes back to the absence of a tradition of introspection and investigation of the laws of judgment, which remained outside the scope of early Islamic thinkers. Nevertheless, logic is an imperative for every Muslim, because it implies a semantic connection of words, and the Quran was sent down to mankind in clear Arabic. This means that everything Allah says in the Qur’an is not a set of irrational incantations. The Qur’an is the deepest connection of meanings that form a multi-layered fabric. This can only be deciphered through absolute attention to the inner laws of meaning. The key to these laws is again tawhid. And the keyhole into which this key is inserted is furqan (distinction).
Thus, conclusions about human, society, knowledge, the nature of time, the nature of matter, and so on, which are drawn through the consistent application of “uniqueness” and “distinction”, are not some kind of subjective “opinions”, but in fact have the status of the doctrine, which should become the unconditional basis of Islamic ideology. It is from the understanding that the Revelation in itself is the reverse side of the uniqueness and absolute non-identity of Allah to everything that is not He, everything else follows, — the whole worldview of a Muslim, which has the nature of a consistent worldview and the nature of a scientific method.
3.4. What is the scientific method for a Muslim? In itself, “science” can be completely different: for example, the mathematics of the Hindus or the Babylonians was strikingly different from the modern one, built on the mathematical concepts of the Greeks. Methods can be different, provided that they give a consistent system for building the world around us. Allah (Holy and Great is He) taught Adam the names, which also means the concepts contained in these names. The connection of names, which was realized through Adam, built an organized world around him. It is enough to look at people living today to see that they live in different worlds, described by different semantic connections.
From our current point of view, the world has not fundamentally changed in the past hundred or even two hundred years. Yes, of course, there are satellites and mobile phones, but this is rubbish. The main realities seem to be in place: countries, peoples, public institutions, family, communications between people, and the like. However, this only seems to be. There is an abyss between us and our great-great-grandfathers: they saw the world in a completely different way, and things in the context of their activities functioned and manifested themselves in a completely different way. We find in old dictionaries the same words that we use now, and we are not aware of how their meaning has changed.
Several logics are constantly fighting in the world, and at each stage one of them turns out to be stronger and begins to play a central role. Over the past 500 years, the technologies of meaning used by Western pagans have proven to be more effective than the logics used by the Muslim intellectual class. As a result, it turned out that already in the 20th century, even sincerely believing brothers should take for granted the meanings and logics controlled by the enemy, or refuse to fight, to make efforts and declare that logic is generally complete nonsense. Both ways are categorically unacceptable for political Islam. We must restore that logical reading of the Quran, which will give us an objective method of building our semantic connections on a global platform in order to break the “logics” of the enemy. This method opens the way to political ijtihad, without which any decisions of our leaders will be dictated by the conceptual and logical apparatus created in the intellectual laboratories of kufr.
The assimilation of this method allows a Muslim to gain the freedom of independent thinking not in spite of, but thanks to the Qur’an, within the Qur’anic logic. Such freedom means freedom from the global matrix of the new global civilization, which is controlled by Iblis through the global government.
3.5. Meaning is central to the political theology of Islam. This is not just the meaning of words that are recognized on the basis of the program even by a computer. Real meaning presupposes that at every given moment a human understands what he understands. Many people live like a computer: they carry out their activities, sometimes very complex and requiring serious skills, purely reflexively. Communication between such people is programmed. These people take themselves and everything around them, including the “decisions of the government” and the actions of the ruling classes, for granted, like an apple falling from a branch to the ground. (But Newton was surprised by this most common phenomenon and questioned it — and thus the theory of gravity was born.)
The meaning for a Muslim begins from the moment when he realizes that he — by complicity in the mission of the first prophet Adam(peace be upon him) — is also the carrier of the particle of the Rukh Allah. Based on tawhid, a Muslim should know that this particle embedded in clay Adam is something that is absolutely non-identical to the entire surrounding reality, thanks to which (the particle of the Ruhulla) this surrounding reality appears in front of him as an object of witnessing. If in the heart of a human there were no participation of the Spirit of God, from which Allah gave to Adam peace be upon him, everything else around him would be a meaningless chaos, an endless haze of forms and formlessness. Only this spark of Ruhullah, which stops the sea of existence splashing around us with its otherness, is the meaning, and at the same time it is the witnessing consciousness, to which the Revelations from Allah are addressed, brought down throughout history through the prophets.
It is consciousness that testifies against everything that appears to it and surrounds it, and is the core and foundation of Islamic politics. Consciousness against Being, the Spirit of God against Iblis.

4. Political Islam against clerics, Sufis and “Wahhabis”

4.1. The biggest misconception that occurs among some religious thinkers is the assertion that Islam is a “natural religion”, which supposedly is inherent in human. They say that a human in the course of his earthly existence tends to forget this “natural religion”, as it were, and therefore the Almighty sends Prophets from time to time so that they simply remind people of what they already know from birth. Like, the soul appears “knowing”, but loses this “knowledge”, falling into the tenacious embrace of parents, whose aqida has already been distorted by previous experience and the impact on them, in turn, of already “distorted” ancestors.
“Turn your face towards religion like a Hanif. This is the innate quality with which Allah created human beings. The creation of Allah is not subject to change. This is the right faith, but most people do not know it” (Quran, 30:30). Almighty Allah brings down in this verse an indication that a human was created in a certain way, and loyalty to Monotheism requires a Muslim to resist any distortions of this nature, which is imposed on people by certain civilizational models. These distortions include everything from tattoos and piercings to homosexuality and other similar things that damage the human archetype or, in other words, the model on which a human is created.
In this case, we are talking about the fact that a direct or genuine law (“true practice”) preserves the material sample of a human from deformation. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every baby is born only in his natural state (fitra), and (after that) his parents make him a Jew, a Christian or a fire worshiper. In the same way, animals are born whole (and not mutilated): can you find among them someone with an ear cut off ?!” Comparison with animals that appear whole emphasizes that we are talking about the preservation of the nature given during creation, that the religion of the direct path protects the spiritual and physical structure of a natural human. However, it is wrong to reinterpret this verse and this hadith and draw from it the conclusion that a human is “born a Muslim”, because being a Muslim is a conscious matter, and the practice of worship does not correspond to unintelligent children, but already to those who are able to understand what they are doing. Naturally, a child, having left the mother’s womb and found himself in the real world, immediately experiences the action of the “matrix” — the model of civilization in which he was born. However, he is born like a “blank slate”. Of course, this slate is made of clay of different quality, you can write anything on it, but how well the clay will preserve what is written in each specific case is another question.
In fact, the idea that children are born ready to bear religion is a favorite thought of clerics, and this is not only about the Islamic clergy: exactly the same idea is present, for example, in Christianity. The Christian theologian Tertullian (II-III centuries AD) is known for the saying: “Every soul is a Christian”, — by the way, he also believed that a human can naturally, simply “based on his own soul”, understand what “ God”, “good”, “evil” and so on. In fact, the natural inclinations of a human lead him to paganism.
A human left to himself is prone to dependence on his senses and is like wax in the hands of tribal shamans and sorcerers. They form his worldview, because they have on a personal level energies and psychic abilities that go beyond the understanding and imitation of ordinary people. Historically (or “prehistorically”) the clergy arose from that part of the most ancient population, which most actively resisted the prophets since Adam(peace be upon him). The prophets brought furqan to people, and before that, mankind was ignorant of good and evil, of what is beyond their experience, the Only and Incomprehensible God, thanks to whom consciousness opens inside them and they are able to know and understand. For people, furqan became a painful burden after they previously existed in the state of vahdat, being in the world of bliss, just as the fetus is in the womb.
The first time the prophetic message reached them was like the trauma of being born out of a mother’s womb into a cold, hard, and hostile world. However, there were and always are people who remember (or claim to “remember”) this original state of bliss, corresponding to being in an earthly paradise. They believe that they are able to reproduce this state in themselves and lead their followers there. This class of people at all times supported and gave sanction to the rulers, who in fact were the executors of their will. We are talking, of course, about the priests. And so they are the supporters of the so-called “natural religion”, by which they understand the orientation towards the original heavenly bliss that existed before people received knowledge from the prophets. The priests are the enemies of the prophets, and when the Almighty sends down another prophet, invading the thickness of human hostility, ignorance and stubbornness, the priests begin a fierce struggle against the prophet, against the Revelation transmitted through him. This fight is being waged on two levels. Initially, the priests try to isolate the prophet, stir up the masses against him, kill or expel him. It is they who are the organizers of the rejection of the messengers, who come from Allah, by the pagan civilization.
However, later, when the cause of the prophet gains supporters and wins, the priests try to enter a new religion in order to control it, distort it and adapt it to their pagan settings. Since the people as a whole are always more or less ignorant, the priests explain to them the “meaning” of the Revelation brought, the spirit and letter of the new religion in such a way that very soon, under their influence, the prophetic religion ceases to have anything in common with what it was at the very beginning. This happened with the mission of Ibrahim (peace be upon him), then it happened with the mission of Musa (peace be upon him). Almost in front of our eyes, there was a complete reformatting of what Isa (peace be upon him) brought. It should not be thought that Islam remained aloof from such attempts. If it were not for the Almighty Allah, who guards the last Revelation given by Him to humankind, if it were not for the fact that He took it upon Himself to protect the Quran sent down by Him in every letter and every point until the Day of Judgment, Islam would have suffered the same fate. Islam would turn into a kind of “Mohammedanism”, just as Judaism and Christianity arose, which were all originally Islam. The clergy of all religions find a common language with each other, because their roots, the very meaning of their existence, are in one source: unenlightened humanity before Adam (peace be upon him) was sent to it, humanity that was in a state of blissful non-distinguishing of itself from the environment. It is this state that is the basis of all mystical doctrines, which are gradually imposed on Monotheism.
Political Islam considers clerics as enemies of the prophetic mission, enemies of Monotheism, organizers of a social space within which Iblis has the best opportunities to attack a human being.