3.1 THE IMPORTANCE OF IDEOLOGICAL EDUCATION OF FUTURE LEADERS
Preparing Leaderships for the Future
The problem of the Islamic Movement in many countries is that its base is larger than what its leadership can cope with. There is no shame in admitting that.
The reason for this situation is that the contemporary Islamic Movement has spread all over the world, driving roots in all countries, its base becoming more expansive. However, this growth has not been accompanied by the appearance of a suitable number of leaders that can cope with it at ideological, educational and political levels.
This is a situation that the current readerships have to bear in mind and prepare for in the next phase.
The first factthat should be taken into consideration here is that being faithful to the Call, making sacrifices for its sake or being among the first to enter its field are not the only qualifications for leadership of the Islamic Movement, though they have their weight as points in favor of candidates and have their own value before Allah and in the eyes of people.
The required type of leadership should enjoy certain mental, psychological and practical abilities in addition to the traditional prerequisites of morals, behavior and faith.
By leadership, I do not mean the figure at the top of the hierarchy, but rather the group that plans for work, launches the work and directs and controls it and gets out the best in those working under its command, so as to divert them from destruction to construction; from argument to work; and from idleness to serious endeavor.
Those who were first to assume leadership should not stand in the way of new leaders, thinking that leadership is a lifelong right that is invalidated only by death, thus denying the youthful talents and young abilities the opportunity to come into the light.
We have to abandon the idea that leaders are selected for life, like the Rightly Guided Caliphs, whom we were commanded to take as an example.
In fact, such historical precedents are not a law that the Nation should observe until the Day of Judgment, and we have discussed this point elsewhere.
However, what matters here is that we should, even must, prepare the readerships required for the coming phase, so as to ensure that there will stand at the helm only those leaders who are strong, honest, dependable and knowledgeable.
We must prepare ideological, educational and political readerships.
This is what we must seriously think of, taking the practical steps and measures to achieve. We have to bring it about from theory to application.
A special Institute for Preparing Leaderships
I suggest, for this purpose, that an institute be established for preparing Islamic leaders. Its students should be selected from among the faithful talented elements who possess the required mental, psychological, behavioral and belief related qualities. They should also be recommended by prominent figures known to be good judge of men. They should also sit for written and oral examinations of various kinds before they are admitted to this institute.
The institute had better be a boarding school type, so that the students may live as a community in it, leading a life in which religion, knowledge, the Call, brotherhood and jihad will be the basic elements.
The curricula of this institute should be comprehensive, profound and diversified, combining traditions with contemporary knowledge, mixing religion with human sciences from an Islamic perspective, and giving due attention to the study of the local, Arab, Islamic and international state of affairs, with emphasis on the examination and analysis of the forces opposing our religion, our Nation and our march. This institute should combine knowledge and work, theory and practice.
The faculty to teach these curricula should be selected from among trustworthy professors who combine high qualifications with mature thought and true belief. They should be far from being either lax or extreme. There should exist among them an integration and a coordination that would ensure that none of them would tear down what another has built, and that there would not be among them Accidentalists and Orientalists or Rightists and Leftists who would wreak contradiction, confusion of thinking and disturbance in the character formation process among the students.
However, I do not mean that the great professors we should seek should be replicas of one another: I only mean that there should be a harmony among them in terms of the general way of thinking of major issues and in terms of the general philosophy that will be adopted in the institute. At this point I would like to discuss some of the features of the ideology we should established through this ambitious endeavor.
Features of The Ideology Needed
What I would like to assert beyond any doubt or ambiguity is that besides the belief based education that is the foundation of the moral upbringing of future leaders of the Islamic Movement, there should be a strong ideological education that is based on the sort of ‘fiqh” explained earlier, which we want for the Movement in its days to come.
Belief, to us Muslims, is not against reason or intellect. On the contrary, it is based on and fed by reason, and the believers are described in the Quran as “men of understanding”, and the Quran is meant to give signs to “people who understand” or ” people who ponder”. Reason to the prominent intellectuals of the Nation is the basis of all [inherited] revealed knowledge, for without it nobody could have proved the existence of Allah or the validity of prophethood.
Through the instructions it contains, the Quran has laid down the foundation of the “scientific mentality” which worships Allah superstitions and denounces the imitation of forefathers or prominent figures.
A Scientific Ideology
The ideology on which our aspired education is based has specific features that should be sought and established by teachers and driven home by educational curricula.
First,this ideology is scientific in the full sense of the word.
By ” scientific “, we do not mean that it is scientific as related to abstract and applied sciences though they are a field that should be sought by Muslims by all means but rather that it is an ideology that would not accept any claim without proof, any result without preamble, any evidence without documentation or any preamble that is not totally free from suspicion.
We want “scientific thinking” and scientific spirit” to guide our life in every way, so that we may view things, issues, situations and people in a scientific way, and pass our tactical and strategic decisions on issues related to economy, politics, education and other fields with a scientific mentality that is free from the influence of emotions, improvisation, self centeredness, herd effect and the many diversified pretexts given for everything today. Such adverse factors have come to dominate our behavior to a great extent. A decision maker who is under the influence of his or his party’s whims will only be seeking to appease the public by doing what they like, not what is good for them and their future in their homeland and their Nation as a whole.
The “scientific spirit” has major characteristics that I have already dealt with in my book, “The Islamic Solution: A Farida And A Must” In the course of “self Criticism” of the Islamic Movement. However, I think it would be better to recall them here for purposes of reasserting the Nation’s need to them, not to imported “secularism”.
Characteristics of the Scientific Spirit We Need
The scientific spirit has many characteristics, the most important of which are as follows:
-Adopting an objective attitude towards matters, situations and statements, regardless of who is behind them. Ali Ibn AbiTalib said, “Do not know Truth by men. Know Truth, and you will easily know the men who belong to it”
-Respecting specialization. The Quran says, (Ask of those who possess the Message) [Surat AlNahl: 43] (Ask, then, about Him of any acquainted [with such things]) [Surat AlFurqan: 59] and (And none [O man!] can inform you like Him who is AllAware) [Surat Fatir: 14]. Religion has its own experts, as do economics, military affairs and other branches of knowledge, especially in this age of ours, here specialized knowledge is the rule. He who knows religion, politics, economics, arts and military arts, giving his opinion on everything, is a jack of all trades who is a master of none.
-Having the ability of self-criticism, admission of mistakes and learning from them and evaluating past experiences under a fair light that is not dimmed by the “glory seeking” view which sees the past only as being full of glories and victories.
-Employing the latest and best techniques so as to ensure success, and learning from the experience of others, including enemies. Wisdom is a believer’s quarry, wherever he finds it, he is more worthy of it than any other man.
-Subjecting everything, except religious and ideological incontestable facts, to tests and accepting the outcome regardless of whether it is in one’s favor or not.
-Avoiding haste in passing decisions and judgments, and adopting attitudes only after a careful study based on examination and evaluation and only after a constructive dialogue [with the other side] that would reveal shortcomings and advantages [of the issue being discussed].
-Appreciating the other view and respecting the opinions of those who adopt contradictory attitudes towards multifaceted issues in fiqh and all branches of knowledge, so long as each has his own evidence and argument, and so long as the point at issue is not decided by a clear text that would preclude any dispute. Our ‘ulema’ have established that there is no ban on an ijtihad based opinion, as no one who tries to come out with a judgment based on ijtihad should be regarded as better than another. However, this should not prevent constructive dialogue and academic, impartial verification in an atmosphere of tolerance and love.
Some Practices that Run Against Scientific Ideology
It is against the scientific way of thinking to oversimplify complicated issues, underrate serious issues, view difficult problems with an alarming superficiality or deal with major issues with the mentality of the uneducated and the practices of the dervishes.
It is detrimental to our thinking that we should see behind anything that we do not like those invisible hands and evil foreign powers that had masterminded our plight wickedly and waited patiently until we stepped into the trap of our own accord. This may be true in some cases, but it is wrong to generalize it.
This explanation of events in our history to be the results of schemes and conspiracies, regardless of whether the events in our countries are political, economic, social or cultural, only bears two bad fruits:
First, if such a feeling escalates, it breeds a sense of “fatalism”: that there is nothing we can do about these satanic schemes because of the gigantic financial and intellectual capabilities of the forces of them and our own weaknesses and shortcomings. This way, we become “chessmen on a chessboard”, as is often said. Such a feeling would breed only despair and a destructive sense of defeat.
Second, this attitude prevents us from self-criticism and precludes any sincere attempt to understand our deficiencies, remedy our ailments or examine our failures and sins. It impedes any effort to look for the causes of our diseases so that we may find a cure for them. This situation will remain as long as any deficiency, neglect, corruption or ruin is seen as the result of a devious foreign scheme, not as the consequence of our own behavior.
We had often adopted this attitude despite the fact that the Quran teaches us to blame only ourselves whenever we are met by a misfortune or are the target of a calamity or a defeat, as Allah the Almighty says, (Whatever misfortune happens to you, is because of the things your hands have wrought, and for many [a sin] He grants forgiveness) [Surat AlShura: 30].
After the Muslims had been struck by the calamity of losing seventy of their heroes in the Battle of Uhud while they had scored a dazzling victory in the Battle of Badr, they asked themselves what the reason was. The answer was sent down by Allah in (What! When a single disaster smites you, although you smote your enemies with one twice as great, do you say? ”Whence is this?” Say [to them]: It is from yourselves) [Surat Al-Imran: 165]
A Realistic Ideology
Among the characteristics of the scientific ideology we want for the Islamic Movement in the next phase is that it is based on reality, not on illusion or dreams.
Balancing ambitions with Capabilities
One of the realities we have to etch on our minds is that we should balance our ambitions with our capabilities and weigh what we wish against what we can actually get, so that we may not commit ourselves to matters for which we are not prepared or for which we do not possess the necessary tools.
The Holy Quran includes an authorization for a warrior to turn his back to battle if “he is trying to execute a stratagem of war or retreat to a troop of his own people”.
A warrior is also authorized to withdraw from battle when the situation is not in his favor as a result of the presence of large enemy numbers that are more than double the number of the Muslim army: (For the present, Allah has lightened your [burden], for He knows that there is a weak spot in you: But [even so], if there are a hundred of you, patient and persevering, they will vanquish two hundred, and if a thousand, they will vanquish two thousand, with the leave of Allah: for Allah is with those who patiently persevere) [Surat AlAnfal: 66].
In the Battle of Mu’ta, the Roman Army was many times the number of the Muslim Army (the Muslims were 3,000 against 150,000 Romans). This correlation of troops made the military genius Khalid Ibn AlWalid plan for the Muslims withdrawal to safety, preferring that to throwing his army into a battle that would be more like suicide.
When he returned with his companions to Medina, the enthusiastic Muslim youths received them by throwing stones at them, describing them as the deserters”, but the Prophet defended them saying, “No, they will be the attackers by the will) of Allah”.
A wise commander is that who cares for his troops lives. This is what made Omar Ibn AlKhattab early in his reign reluctant to invade the Byzantines, saying to those who urged him to do so, “By Allah, a single Muslim is dearer to me than the Byzantines Empire and all [the wealth] that it has”!
A wise Muslim is that who does not get himself involved in things he cannot undertake. Allah the Almighty says, (So fear Allah as much as you can) [Surat AlTaghabun: 16].
It is said in the hadith (“A Muslim should not humiliate himself”, [said the Prophet]. “How could he humiliate himself, O Allah’s Messenger?” [asked the people] “By shouldering such ordeal he cannot carry”, [answered the Prophet]).
A mistake that the Islamic Movement could easily make is to be driven by the emotions of the common people in making vital decisions.
In some countries, the Muslim masses may push some of the Movement’s leaders into the political battle where they would be fighting with all their might before they are fully in possession of the mental, political and specialized abilities required for that task. In so doing, these leaders would be shouldering more than they can carry, which is sure prescription for failure.
Such failure is the result of haste, miscalculation, overestimation of one’s abilities and underestimation of the abilities of others.
We have before us the example of the Prophet when he denied his Companions in Mecca permission to initiate an armed clash with the polytheists, even when they were being harmed and tortured. He used to say, ( Hold back hands from fight and establish prayer).
The Prophet followed that practice until Allah provided for him a free land and a solid base for launching his operations, whence he started jihad and launched battle. It was then that Allah the Almighty sent down His Words: (To those against whom war is made, permission is given [to fight], because they are wronged; and verily, Allah is Most Powerful for their aid) [Surat Al-Hajj: 39].
Burying Old Problems
We want the new ideology to make us bury old problems that have preoccupied Muslim minds and wasted Muslim efforts for some time, such as the problem of divine entity and qualities; attributes are the divine attributes the very divine essence, or rather something else? Or are those attributes neither essence nor anything else? The problem of whether, the Quran was “created” and the ensuing ordeals to which a number of Islam’s prominent Imams were subjected; the unneeded exaggeration in raising controversies about Ta’wil (exploring hidden meanings in interpreting religious texts) between early and later generations; the attempts to refute the tenets of Asharites, Maturidites and their proponents among the Muslim world’s religious universities scholars of AlAzhar, AlZaytuna, AlQarawiyyin, Diobard, etc.
None of those problems should be allowed to preoccupy the minds we prepare for the next phase to face up to Zionists, Crusaders, Marxists and advocates of destructive philosophies that blow on our Nation from East and West alike.
A Debate that We do not Need Today
The realistic ideology we need is one that focuses on construction and work, not on haggling and debate. For when Allah wants to punish people, He preoccupies them with debate and denies them [serious] work.
By debate, I mean debate on problems that are historical, purely hypothetical or have a controversial nature.
A debate that we do not need, or would not benefit from today is that debate which is raised from time to time about the nature of military jihad (fighting) in Islam: whether it is a “defensive” Jihad for defending Islam’s creed, sanctums and territories, or an “offensive” Jihad for spreading Islam in the world.
Many of the contemporary scholars wrote on this topic, and have been divided into two groups as follows:
Those who adopted the first opinion [that jihad should be defensive] include: Sayyed Rashid Reda, Sheikh Mahmoud Shaltut, Sheikh Mohammad Abdallah Diraz, Sheikh AbdelWahab Khallaf, Sheikh Mohammad AbuZahra, Sheikh Mohammad AlGhazali and Sheikh Abdallah IbnZeid AlMahmoud.
Their argument is based on many verses from the Holy Quran, such as, (Fight in the Cause of Allah those who fight you but do not transgress limits, for Allah does not love transgressors) [Surat Al-Baqara: 190]; and (Therefore if they withdraw from you but do not fight you and [instead] send you [guarantees] of peace, then Allah has opened no way for you [to war against them]) [Surat AlNisa: 90] etc.
The second group includes Allama Abul A’la AlMawdoudi, Imam Sayyed Qutb and others.
Their argument is based on what they call “the Verse of the Sword” which to their claim, has abrogated all the verses that preceded it and were representing a phase that had ended. However, they have differed over the Verse of the Sword itself, being unable to determine unanimously which verse it is in the Quran.
I believe that there is no call for this fierce controversy over this issue at present, for three reasons:
First: we Muslims have not discharged the duty of jihad that is compulsory for everyone of us in many Islamic countries to liberate the Muslim land from usurpers and aggressors in Palestine, Eritrea, the Philippines, Afghanistan, Tashkent, Bukhara, Samarkand, Uzbekistan, Azerbaijan and other Muslim republics (and cities) of the Soviet Union, and other similar places in China, Ethiopia and Thailand, etc. No Muslim can argue against the necessity of rescuing them from the hands of antiIslamic forces, and Allah’s judgment in the Holy Quran included in the following verse applies to them, (And why should not you fight in the cause of Allah and of those who, being weak, are illtreated [and oppressed]? Men, women and children whose cry is, “Our Lord! Rescue us from this town, whose people are oppressors, and raise for us from You one who will protect, and raise for us from you one who will help!”) And why should not you fight in the cause of Allah and of those who, being weak, are illtreated [and oppressed]? Men, women and children whose cry is, “Our Lord! Rescue us from this town, whose people are oppressors, and raise for us from You one who will protect, and raise for us from you one who will help!”) And why should not you fight in the cause of Allah and of those who, being weak, are illtreated [and oppressed]? Men, women and children whose cry is, “Our Lord! Rescue us from this town, whose people are oppressors, and raise for us from You one who will protect, and raise for us from you one who will help!”) And why should not you fight in the cause of Allah and of those who, being weak, are ill-treated [and oppressed]? Men, women and children whose cry is, “Our Lord! Rescue us from this town, whose people are oppressors, and raise for us from You one who will protect, and raise for us from you one who will help!”) [Surat AlNisa’: 75].
The Muslim Nation has not carried out this compulsory defensive duty, so how can it talk now of offensive jihad?
Second: offensive jihad, to those who advocate it, is removing the forces that block the path of Allah’s servants and have taken it upon themselves to prevent Muslims from conveying the Word of Allah to people.
But no force can stand in our way today if we act in earnest and devote our efforts to conveying our Call to the whole world. The spoken, written and televised word can be spread all over the world in all languages by radio, television, book, messages, the Press and the Muslim communities in all countries of the world.
However, we are the most abysmally negligent people in this respect, if we compare our efforts to those of the men of Christian missionization and what they do to promulgate their doctrine and translate their Bibles to languages and dialects that may be counted by the thousand, sending their missionaries, male and female, to the four corners of the earth in hundreds of thousands, to the extent that they now aspire to convert us to Christianity so that we may follow their creed!!
Third: we depend on others for military power. Those against whom we want to launch our offensive jihad are the same people who make all sorts of weapons and sell them to us. But for them, we would be unarmed, defenseless and unable to do anything!
That being the case, how can we talk of launching offensives to subject the whole world to our Message, when the only weapons we can muster are those given us by them and when the only arms we can carry are those they agree to sell us?
A Traditionalist Ideology
Among the characteristics of this ideology is that it is a traditionalist ideology.
By traditionalist here we mean that it should be an intellectual methodology based on an application of the understanding of the provisions of the Quran and the guidelines of Sunna by the best generations of the Umma; the Prophet’s Companions and those who followed correctly on their path.
Fundamentals of the True Traditionalist Methodology
This methodology is generally based on the following principles and fundamentals:
-Judging by the infallible texts, not by men’s sayings.
-Having recourse, in determining the meaning of the intricate (texts), to the perspicuous ones of the inconclusive ones to the conclusive ones.
-Understanding secondary concepts and subsidiary judgments in the light of the principles and generalities.
-Advocating ijtihad (personal reasoning) and renewal, and denouncing rigidity and imitation.
-Advocating commitment (to proper conduct), not looseness, in the field of morals.
-Advocating facilitation, not complication. in the field of jurisprudence.
-Advocating tabshir (being affable to people and giving them a nice and kind example) rather than tanfir (scaring them away by behaving harshly with them) in the field of guidance.
-Devoting attention to the cultivation of true and firm belief, not argumentation, h1 the field of faith.
-Devoting attention to content, not form, in the field of worship.
-Paying attention to adherence to rules in religious matters, and innovation of rules in earthly matters.
This is the essence of the methodology followed by the early believers and applied in the theoretical and practical education of the cream of this nation’s generations, who were praised by Allah in the Holy Quran and by the Prophet in the hadith, and proved to be worthy of that praise as told by history, for they have handed down to their successors the Holy Quran after they had led a life in which they kept the approved practices, accomplished conquests, spread justice and goodwill, established the State of science and belief and laid the foundations of a universal, moralistic, humanitarian and religious civilization whose memory is still alive in history.
The Wronging of “Traditionalism” by Both Proponents and Opponents
The term salafiyya (traditionalism) has been wronged by its proponents and opponents alike.
Its proponents those who are claimed by people and by themselves to be its proponents, or many of them, to be precise have confined this methodology to a framework of formalities and polemics on issues of scholastic theology, jurisprudence or Sufism. They spend their days and stay awake all night in a relentless attack against anyone who goes against their opinion on any of these issues or refutes their judgment on any particular detail.
Their attitude has become so absurd that some people now think of traditionalism as the methodology of polemics, not construction and work, or that it focuses on details at the expense of generalities; on disputed concepts at the expense of approved concepts; on form and letter at the expense of content and spirit.
The opponents of traditionalism, on the other hand, describe it as being “backward” always looking back but never going ahead, and never caring for the present or the future. They also describe it as being fanatic, never listening or even paying attention to the other opinion, as they regard it to be against renewal, innovation and ijtihad and also far from moderation. In fact, this is an injustice to real traditionalism and to its true advocates.
Perhaps the most prominent advocates of traditionalism in old times were Sheikh AlIslam Ibn Taymia and his disciple Ibn AlQayyam.
They were truly the most worthy of being representatives of the Islamic revivalist movement in their time, for theirs was an all encompassing renewal of the sciences of Islam.
They stood in the face of blind imitation and the ideological, theological and jurisprudential fanaticism that had been dominating Islamic thought for several centuries.
However, although they had stood against the fanatic methodology of imitation, they did give the imams of the schools of jurisprudence their due share of respect and esteem, as manifested in Ibn Taymia’s treatise, “Lifting The Blame Off Prominent Imams”.
Moreover, in their campaign against the ideological and doctrinal aberrations, especially by the proponents of hulul and ijtihad and behavioral deviations that had infiltrated into Sufism, at the hands of the ignorant, the imposters and the mercenary people, Ibn Taymia and Ibn AlQayyem did do justice to true Sufism, and paid tribute to its faithful advocates. They produced much literature in this field, including two volumes containing the fatwas (Islamic legal opinions) of Ibn Taymia and a number of books by Ibn AlQayyem, the most famous of which are “Madarij al Salikin”, Sharh “Manazil alSa’irin” (“The Pathway of The Travelers”, a commentary on “The Stations of The Walkers”) in three volumes.
Adopting the Methodology of Early Muslims, Not Just Their Judgments
I have to emphasize here that you should adopt the methodology of early Muslims, not just apply their judgments on spdetails, as you could apply their judgments on some details but know nothing of their balanced, integrated, all encompassing methodology.
You could also apply the spirit of this methodology and seek its goals while differing with some of the opinions given by early Muslims.
This is how I stand from Imam Ibn Taymia and Imam Ibn AlQayyem: I do respect and appreciate their overall methodology, but that does not make me accept all that they say.
If I accepted all that they say, I would be imitating them in everything, and thus violating the very methodology which they advocated and for which they had to contend with so much trouble and opposition, for their methodology called for contemplation, judging by proof and weighing by the judgment itself, not by its author.
How can one be right in criticizing those who imitate AbuHanifa and Malik in one is himself imitating IbnTaymia or Ibn AlQayyem?
It would also be unfair to the two Imams to mention only the academic and intellectual part of their lives and ignore the other bright sides of their active lives.
We should not ignore the righteous trait that made a man like IbnTaymia say, “Sometimes I say: “if the people of the Garden are leading a life like mine, then they should be leading a good life!”.
We should also remember that it was the same trait that made him say in his distress and captivity, “What [harm] can my enemies do to me? My captivity is a seclusion [for worship], my banishment is religious travel, and my murder is martyrdom!”
He was a man of godly taste, and so was his disciple Ibn AlQayyom, as must be realized by anyone who reads their literature with attention and good faith.
Moreover, we should never ignore the aspect of helping the Call and jihad in the lives of the two Imams. IbnTaymia took part in some of military battles himself, fighting with his hands and raking the flames of enthusiasm in the hearts of other warriors with his words. The two Imams lived in a continuous struggle for renewing Islam, going to prison several times on account of their zealous efforts, until Sheikh AlIslam Ibn Taymia died in prison in the year 728 A.H. This is what true traditionalism is!
If we examine our contemporary history, we will find that the most prominent scholar who advocated traditionalism in his articles, his books and his magazine, which carried the flag of modern traditionalism, was Allama Mohammad Rashid Reda, owner of the “AlManar” magazine, in which he published the “AlManar Interpretation” (of the Holy Quran), and which was famous all over the Muslim World.
Imam Mohammad Rashid Reda was the true renewer of Islam of his time. Anyone who reads his “Interpretation”, his “fatwas” or his books such as “The Inspiration Of Mohammad”, “the Facility Of Islam”, “A Call To The Fair Sex”, “The Caliphate”, “The Arguments Of The Reformer And The Imitator” and many other books and articles, will certainly realize that the man’s thought was a real “lighthouse” [manar, the name of the magazine] that has guided the ship of Islam in modern history. The man’s practical life was a real application of his traditionalist ideology.
Imam Reda was the originator of the golden rule which was adopted later by Imam Hassan AlBanna, namely, “We should cooperate in what we agree upon, and find excuses for each other in what we differ on”. What a marvelous rule, if only it could be properly understood and applied by those who claim to be advocates of traditionalism.
A Revivalistic Ideology
Another characteristic of the ideology we want is that it is revivalistic and would not be confined to the boundaries of the “old”, nor would it adhere to inherited forms or accustomed means. It is an ideology that believes in ijtihad and adopts creativity, as it rejects imitation and subordination and sees stagnation as death itself. It renews jurisprudence, education, politics and all other fields.
Source: Islamic Basics by Yusuf Al-Qaradawi
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