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Dr. Idriss Elkettani


Revised by the late Dr. Ali Elkettani


Copyright: Idriss Elkettani 1994
First edition in English 2002

All rights reserved
No part of this work may be reproduced, stored in a
retrieval system, or transmitted in any form or by any
means, electronic, mechanic, recording, photocopying, or
otherwise, without the prior permission in writing from the
copyright owner.
This book is sold subject to the condition that it shall
not, by way of trade or otherwise, be lent, re-sold, hired out
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which it is published and without a similar condition
including this condition being imposed on the subsequent

First published in Arabic 1994
Third revised edition in Arabic 1999


Appendix related to the Islamic position on the
September 11th, 2001 events
Since the first edition of this book appeared (in Arabic) in
1994 and the second edition in 1998, the publication of this
translation in 2002, i.e. almost one year after the war was
declared on the Arab-Islamic world by the not so saint alliance
between the United States of America and Israel in the name of
the “war against terrorism”, confirms the Islamic truths contained
in that research. It also enlightens from within, the Western public
opinion and deepens its understanding of the Islamic position.
It is an interesting coincidence that the Twelfth Congress
of the Islamic research Academy at Al-Azhar University in Cairo
issued recently an important declaration concerning the
“September 11th, 2001 events” in five languages. It fills in and
clarifies many realities and principles, which give the Islamic
position relative to “September 11th”. It is not the official Arab
Considering the importance of this declaration I thought it
was a good idea to include it in the present translation of the
research in order to link theory with practice, to link results with
causes, and to link the past with the present in order to have a
complete picture. The synthetic Islamic vision is distinct from the
Analytic Arab view.
My contact with the Islamic Research Academy dates
back for many years when I was invited together with the late
Professor Abdellah Guennoune to participate in its founding
meeting as representatives of the Union of the Moroccan
Ulemas (scholars) .We participated with research papers during
its Second Conference held in Cairo between the 13th and the24th
of May 1965.
This research body is considered today as the most
important academic Islamic research group in the whole world. Its
position on the “September 11th, 2001 events” is the definite
Islamic position.


To all those who love truth and guidance


Table of Contents
Introduction of the second edition: Searching
circumstances for a fieldwork methodology so
as to discover the Islamic causes of the fall of
the Arab world...
Methodology of research (according to the
Islamic concepts and goals)...

Introduction of the first edition: The tragedy of
Arab thought...
The first part
“Four Qur’anic Laws that determine the destiny of
human societies”
1.The first general law: the law of « belief in Islam » as a unique
universal religion for all mankind... 53

The three laws peculiar to Muslims...


2.The law of « trial ».............................................57
3.The law of « Jihad and the conditions of victory » 64


4.The law of « annulment of actions ».................... 74

The second part
“The Qur’anic map of human societies”
Definition of the « concepts », fundamental
The Qur’anic map of human societies...


1.«The society of believers »..................................
2. «The society of transgressors »...........................
3. «The society of unbelievers ».............................
Evidences of the three societies’ categorisation...


The Qur’anic definition of the three societies of the « map »...
1.The traits and conditions of the « Mumins »..............
2.Attributes and categories of the « transgressors »... 107

3.Attributes and categories of the unbelievers....
Allah’s wisdom in trying and testing the




Warning the believers against the unbelievers
(and against their continuous crusades)... 127

The third part
A project « to formulate the four Qura’nic Laws » that
determine the destiny of human societies in our legal
Conclusion: Islamic truths absent from thought practice and
Special Annexes:
The first annexe: From the roots of the
The second annexe: An important interview with the
author (of the Arabic version) his eminence, Dr.
Idriss elkettani with the purpose of shedding some
lights on the ideas dealt with in the research... 161



In the name of Allah, Most Gracious, Most
Introduction of the second edition (1)

Searching circumstances for a fieldwork
methodology so as to discover the Islamic causes
of the fall of the Arab world

“Why have the Muslims - and particularly the Arabs- regressed
while others (other nations among non-Arabs and non-Muslims)
have progressed?”
This question is still being raised earnestly even today,
without being offered a clear or convincing answer. And it has
been asked in the same manner even from the time when the
scholarly historian, Prince Chakib Arsalan (1869-1946), made it
a title for his valuable research despite the fact that there are
dozens of studies and researches in which their authors have tired
to provide an answer for it, starting from different doctrinal
tendencies and inclinations, be they religious or non-religious.
The religious tendency sums up the cause (of this
regression) to be related to the Muslims’ deviation from religion to
the point that they got lost and hence made others get lost. As a
matter of fact, this is the prevalent feeling among the common
Muslims as well as the leading opinion among their scholars, which
is identical to the texts of the Holy Qur’an and the prophetic
Sunnah (tradition). God the Almighty says: “ For those who
wander astray from the path of God, is a penalty grievous,
for that they forget the Day of Account”, (Sad, 26).


God reminds the Muslims seventeen times while performing
the prescribed prayers alone to ask guidance from Him: “Show us
the straight way, the way of those on whom You have
bestowed Your Grace, those whose portion is not wrath,
and who go not astray (the Christians and the like)”, (Fatiha,
God Exalted is His name warns those who have gone astray
and misled others of a grievous penalty in this life and in the
hereafter in dozens of verses. The punishment in this life is
different from that of the hereafter. Is it not what the Muslim
Arabs suffer from in this era of the humiliation by the coloniser and
by the international arrogance, and of the humiliation by the
Christians, the Jews and the pagans who proscribe their honour,
their money, their blood and their countries and make them fight
one another, but a divine punishment resulting from their going
astray and misleading others.
“He who receives guidance, receives it for his own
benefit: Who goes astray does so to his own loss”, (Isr’a,
“To such as God rejects from His guidance, there can
be no guide: He will leave them in their trespasses,
wandering in distraction», (Al-a’araf, 186).
And yet the Arab elite among the intellectuals, the
statesmen and the contemporary politicians remain in their
everlasting coma unaware of the danger of these successive
Qur’anic warnings so as to try and test them – and He is wellaware of them – and leaves them fumbling about and wandering
away from their senses and guidance.
In addition to all that, this cause remains general and
ambiguous and does not determine the nature of this deviation
from religion, nor does it determine the fixed punishment for each
type (2) (of these deviations). These deviations comprise their
political, economical, social, cultural and of course their religious
However, the non-religious tendency gives epitome to
religion itself as the main cause of the Muslims’ regression and
that these Muslims must believe in scientific thinking as well as


rational logic in the same way as the West has done in order to
achieve what it has got to; but this is just a traditional hap-hazard
evidence, adopted by the students of the atheistic Marxist
philosophical thought, and those of the western capitalistic secular
thought whose earliest proponents have not succeeded in
achieving anything, nor have their latest followers and imitators
due to their ignorance of Islam, of its history and of its civilisation
and also owing to their believing that it is like Christianity and
these have been misled by Allah(God)and therefore they have no
guide. In fact, this evidence was turned down by the Muslim
peoples and their believing elites who know perfectly well that
Islam on the contrary is the religion that has called the peoples of
the world to use their minds and to be equipped with the arm of
science and knowledge:
“Proclaim! (Or Read) in the name of your Lord and
Cherisher, Who created- created man, out of a mere clot of
congealed blood: Proclaim! And your Lord who is the Most
Bountiful one, and Who by the pen taught man that which
he knew not”, (‘Alaq, 1-5).
“ And in this way Allah makes His signs clear to you,
in order that you may understand”, (Baqara, or the Heifer,
“We have sent it down as an Arabic Qur’an, in order
that you may learn wisdom”, (Ysuf, 2)
“Fie upon you, and upon the things that you worship
besides God! Have you no sense?”(The prophets, 67)
“Do they not travel through the land, so that their
hearts (and minds) may thus learn wisdom and their ears
may thus learn to hear? Truly, it is not that their eyes that
are blind, but their hearts which are in their breasts”, (Hajj,
or the Pilgrimage, 46).


It is not logical then to hold Islam responsible for the
Muslims’ regression nor may anyone claim that reasoning and
science are in conflict with the Islamic religion, seeing that the
creator of this reason (mind) and science is the Lord of all Muslims
and all peoples? And if this opposition happened with Christianity,
Islam differs from it.
So far, the Arab-Islamic peoples have not retreated from
their present attitude and opinion, whereas; the intellectual
political elites who got on the Western train of secular
progressivism – have gained control – with the help of the West over their peoples’ destinies and have subdued them to the laws of
the West and its falsified democracy. The elites have continued to
believe that rejecting Islam- in the same manner as the West has
done with Christianity- is the main condition for them to enter the
era of science, progress and the prevailing materialistic civilisation!

Since the fall of the Ottoman Caliphate, the Arab
World has not succeeded in achieving any of its
peoples’ aspirations
And yet, despite the fact that more than seventy years
have elapsed since the fall of the Ottoman Caliphate, the Arab
world with its progressivist revolutions, its Arabic communist


nationalism, its twenty-two countries and all its unsuccessful
experiences has not succeeded in achieving any of its peoples’
aspirations: neither the aspiration of the Arab union, nor the one
of freedom, nor that of democracy, nor still the one in the
industrial and technical domain, nor in the fight against illiteracy
and the generalisation of education and Arabization, nor in war
armament, nor in the increase of its peoples’ economic-cultural
and social levels; and it has lost in addition to all that has been
stated above its national integrity, its historical nationalist and
religious self-esteem when it stood unable and defeated with no
intellectual and political will during half a century in front of Israel.
This attitude has amazed a great number of western writers,
intellectuals and researchers more than it has done for their Arab
counterparts themselves- and this emphasises the depth and
comprehensiveness of the phenomenon that I will tackle later on in
this book - these astonished westerners have not found any
scientific explanation for the Arab fall and division, and among
these the French sociologist Jacques Berque (1910-1995) who is
well known for his sympathy with the Arabic and Maghrebi issues
and who expressed his sadness and astonishment towards the
attitude of the Arab world against the Israeli invasion of Lebanon
and the occupation of Beirut in 1982. He said, “ I am very sad
about the current Arabic events... the Arabs have become
since the year 1948 a soul without a body when they
accepted the matter of fact. I notice that this body is being
buried again even today... Why are there such unjust
relinquishments? Why are there such disappointing
policies? The recent events have made me cry and the Arab
first and foremost cause (the Palestinian cause) which has
become the Arab future challenge has got more and more
complicated than it used to be... this is the result of reckless
behaviours... the result of the absence of the freedom of
expression as well as the absence of sincere national
opposition... it is also the result of the duality that has
invaded the Arabic man.


It is a top tragedy that an Arab city is besieged and
no one tries to rescue it! A top tragedy indeed that an Arab
country enters a destructive war without being helped by
anyone... At his point then we ask ourselves the following
question: has the age of Arabic nationalism come to an end?
I do believe that the Arab citizen is fed up with the
glittering and artificial slogans, and he is fed up with
nonsense. Hence, my message to the Arabs is that they
must do away with the age of words... they must also stop
waging trivial the same time they must forget
their hollow malice and spite... my message to them is that
they must knock on the doors of the world with firm steps
which do not disfigure their personality, to make everyone
realise that the Arabic moment in this time of history
embarks on an exhausting childbirth... but the Arabs will
certainly get out of this ordeal which is destroying them.”
That was Jacques Berque’s reaction talking with genuine
sincerity and true faithfulness as well as a scientific fervour and
objectivity that are scarce among the Arabs and the Muslims
themselves. In fact, in this present criticism and attitude of his, he
collected a great number of obvious and self-explanatory ideas
which we ourselves have been explaining and analysing for forty
years so far. He did all that without being a Muslim because he
was born in Algeria and lived in Morocco for twenty years. He
studied the Arabic language and civilisation perfectly well. He also
studied and co-lived the Arabic societies in which he got integrated
very easily to the point that he defended their national causes
against the western imperialism. He translated the holy Qur’an into
French. He learned about the Arabs ‘ psychological and social
characteristics what the Arabs do not know about themselves. He
said,” My unique involvement stems from the very fact that
I am an old friend of Islam. I have spent many years in the
house of Islam from Morocco to Egypt to the point that I do
not feel I am a stranger in it.”(3)


What else is left for him to say about the Arabs in his last
days concerning the catastrophe of the Gulf War, the Oslo
conspiracy and the dramatic convention of Gaza-Jericho in
Washington, the summit of international terrorism in Charm
Sheikh and the comedy of the impossible Arabic peace process
with Netanyahu!
As a matter of fact, Jacques Berque has tried, in many of
his books and social studies, to make the Arabs avoid the negative
aspects of the Western civilisation and to direct them towards its
positive ones at the same time he has tired to make them avoid
their own drawbacks and direct them towards their advantages.
Not only has he criticised the political and ideological choices of the
ruling regimes, but he has also criticised the intellectual and
cultural tendencies of a great number of educated elites
‘intelligentsia’ and in particular he has criticised them for their
blind imitation of the West in which they and many of the Arab
thinkers (4) have fallen. It is this sincere criticism originating from
such a scientific personality that was the reason why the Western
and Arab left-wing media ignored this sociologist whom we today
owe all our compliments and respect.

Muslim peoples triumphed over colonisation by
means of their Islamic Jihad (sacred war) during
the twentieth century, but their independent
governments were defeated by giving up this
It was clear to me that the peoples of the Arab and Islamic
world, who faced the fiercest of the battles triumphed over the
Western colonising countries in the name of ‘Islamic Jihad’ during
the twentieth century with the peoples of the Great Maghreb being


in their vanguard, witnessed the beginning of their defeats as a
result of the deviation of the majority of their independent
governments from continuing the line of ‘Islamic Jihad’ that aimed
at the eradication of the roots and the bases of the cultural
linguistic and intellectual in addition to the economic colonisation
in their own countries and at the replacement of the laws that
were established by colonisation in these countries by the ‘Islamic
legislation (Shari’a) and ‘the judgement by (the light of) what God
revealed’. However, nothing of this occurred. What actually
happened was that these peoples were about to finish celebrating
their independence days when they felt that they had entered an
era of ‘new colonisation’ in the name of national independence,
such an independence regained by the supervision and the help of
the old colonisation that was never so mean as to provide them
with abundant aids, nevertheless; those governments who were in
need of such aids saw no harm in serving it and taking its advice in
return for these aids. As time went by, these peoples came to
realise that they have not only lost their cultures but a whole
generation of their children who have taken over the old
colonisation and who got integrated in its culture and models of
behaviour and hence were submitted to its invading intellectual
influences that were included in its programmes of education,
media, literature and art. So they were cut off their own history
and the values of their religion and civilisation. In this way the
conflict was changed. It was no longer between the state with its
people and government against the prevailing colonial regime but
between the people and the government who admitted the laws
and the legitimacy of this regime and who believed in its relevance
and imposed it coercively on this people and declared their
allegiance and friendship to its statehood.

Supporters of the ‘Arabic nationalism’ have not
discovered yet the causes of their defeat!
I pointed out earlier that professor Jacques Berque
wondered sadly: “ Has the era of the Arabic nationalism come


to an end?” He mentioned that this nationalism was simply a
glittering and artificial slogan of which the Arab citizen was tired in
this age of the Arabic nonsensical talk that has no credibility in real
life. For how can we understand that Israel invaded Lebanon and
occupied one of the Arab world capitals continuing their attacks
against the Palestinian resistance and chasing away Yasser Arafat
and his army from it for a period of three months without the
slightest movement of any the Arab leaders to rescue it or to
defend it!
Ten years later after this date, the international Gulf war
broke out to announce the end of the ’Arabic nationalism’ and one
hundred days prior to it I had said in a lecture that I gave in the
Islamic thought forum: “If Iraq is defeated in this war, no
political thinker will doubt that this defeat will include all
the Arabs from the Gulf to the Ocean... and that Iraq’s
defeat will be a victory to none of the Arab countries
opposing it now because countries never triumph in the
wars of others instead of them!”
Just a week following the Gulf war, the French ex-minister
of foreign affairs, Michel Jobber wrote saying:” There are a
billion of Muslims and among them are two hundred million
Arabs. Is their destiny to remain under custody forever?”
If the answer is yes, then Bush is right. But if the answer is
no, then Bush is on the wrong path... and whether they won the
war or lost it, the Americans would never withdraw from their oil
colonies ‘Saudi Arabia’: but if they destroy Saddam and his
country, they would find themselves without an interlocutor. Then
he wondered:
“ How do some people, who have been feeling
humiliated for centuries, accept their destiny with such a
speed just because Saddam failed? This attitude is not one
of the Arabic thinking logic. The Arab world, however; with
its divisions and frustrations will say that it is God’s
abomination that has befallen them: Israel; the Arabs do


not believe in the establishment of peace, nor do they make
peace. They pretend belief in what exists, but peace treaties
are not in their disposition because they live in an
emotional and religious manner in a continuity that cannot
be disturbed even by the loss of war! An Arab does not talk
in favour of peace. No, he does not! He is waiting, he is
thinking and does not say anything, and he does not even
care of what he is confronting”. (5)
The ongoing “tragedy of the Arab thought” is this
“political stupidity” which is apparent in the remainders of the
supporters of (Arabic nationalism) who have been unable to
discover- in spite of all the bitter experiences they have gone
through- that this new political slogan has no influence on the
psychology of their peoples, neither religiously nor patriotically;
and that these peoples have learned the values of solidarity,
sympathy, unity and fraternity and have believed in them as an
integral part of their religious faith, interacting with it with
enthusiasm and a force present in the Islamic discourse,
considering it in the secular discourse - nationalist and communist
discourse - a political fallacy and distortion, and this is actually the
cause of the destruction which has accompanied these slogans for
seventy years.

The British colonisation is the most dangerous
and the oldest enemy of Islam and Islamic union:
I do not know if the Arab nationalists and communists, who
have made their nationalism and communism their new religion in
the place of Islam, have read the British secret texts that were
discovered in 1980 and among them what was mentioned in a
report by the British minister of colonies (Oromsby Go) to the
Prime minister in his government on 9 January, 1938 after
reminding him that throughout the past twenty-five years
(since1912) he had been very much interested in the British policy
in the Middle East, and that he had insisted on that policy once


again because it was the most suitable for the British long term
interests in that part of the world:
“ War has taught us that (Islamic union) is the
greatest danger which the British Empire must be warned
against and must fight. This is not the case with the Empire
alone, but it is so with France too. And to our delight the
(Islamic) caliphate has gone away and I hope it will do so
Our policy aims at prohibiting the (Islamic union),
the (Islamic solidarity), and this is what it must always do.
In the Sudan and Nigeria as well as in Egypt and other
Islamic countries we have encouraged rightly the
development of local nationalisms because they are less
dangerous than the Islamic union and solidarity.
Our policy supporting the Arabs in the Great War
(1914-1918) was not just a result of ‘tactical’ requirements
against the Turkish forces, but it was also planned so as to
make the Ottoman Caliphate established at that time in
order to lose control over the two holy cities of Makah and
And to our delight Kamal Ataturk did not only put
Turkey in its (secular nationalist) way but he also
introduced some very influential reforms that led in effect
to the reduction of milestones in Islamic Turkey. The same
thing happened in Iran too. Reda, the Shah followed a
policy which limited the power and determination of the
(religious institutions). He also introduced the hat, with all
the connotations it has, such as the rejection of the
respected Islamic customs adopted previously, as was the
case in Turkey. But these tendencies of what was known as
the Islamic World, can be fought by an encouragement from
Italy or India directed towards the establishment of the
Arabic union which is centred basically on the Islamic union
as a first step in order to revive it”. (6)


This is then the (long term strategy) which was put forward
by Britain for itself in the beginning of the twentieth century and
which it advised France to follow when it realised that it was
impossible for it to triumph over the Islamic armies who fought in
the name of Jihad in order to raise the word of God higher, and no
doubt, it is a cunning deal for attacking the (Islamic union) from
inside and for creating the element of (national conflict) among the
Muslims within the heart of the Islamic World without the need to
wage a declared war from outside. In fact, this plan succeeded in
tearing apart the union between Pakistan and Bangladesh,
however; Turkey and Iraq confronted it against the Kurds inside
their respective countries; and that was the only excuse for Iraq so
as to wage a war against Iran. The plan was also intelligently used
by America and Russia in the partition of the Afghans by supplying
the national factions with arms and made them fight each other at
the same time by distorting the good reputation and unity of
(Islamic Jihad) which had the greatest privilege of the fall of the
Soviet Union. Also, France has tried to use this plan in order to
create a national conflict between the Arabs and Berbers in
Morocco and Algeria since the appearance of the (Moroccan Berber
decree) in 1930, and it is very much supported nowadays by the
left-wing irreligious tendencies in the name of “Amazighi
(Berber)-Francophonic-kabayli (Tribal) movement” both in
Morocco and Algeria.
As a matter of fact, the danger of the “nationalist thought”
and the “patriotic thought” in the Western concept is not limited to
the tearing up of the unity of the Islamic Ummah (nation) by
making the peoples in this nation fight one another and separated
from each other being encouraged and assisted in this by the
colonising countries, but the assistance itself provided by these
“Christian-Zionist countries” has become a common and usual
behaviour justified by the evidence of defending ‘national
independence’!, and is supported in the name of “international
legitimacy” in the total absence of an “Islamic legitimacy”!


Nevertheless; what is actually known about the Arabs both
in the east and the west is that they do not read, and even those
who read have not assimilated the events and forget history and
do not learn any lessons from what has happened to other nations
and do not think about the distant future and their concerns and
worries are concentrated mainly on their present and personal
interests. And to make matters worse, the most dangerous thing is
that they hate self-criticism and are elated by eulogy and
As a matter of fact, this is what has made me doubt that
the Arab statesmen and political leaders who led the first Arabic
revolution in the Middle east against the Ottoman Caliphate and
who helped the “allies” to make it fall, did so just to find
themselves under the occupation of these allies. I do doubt that
they were well aware of the plan of these allies towards them, and
of the (British-French strategy), which is an enemy of Islam and
the Muslims no matter how different their nationalities and
countries are.

The West has not changed its strategy against the
Arabs and the Muslims:
But the tragedy is that the West since the beginning of this
century - we are now in its end - has never changed this
“strategy”, but has improved it and generalised it and earned the
support favouring it of more allies from countries in the east and
the west. Yet, in spite of this, the majority of the Arab and Muslim
countries as well as the majority of its political parties and
intellectuals have remained submissive to and cooperative with
this antagonistic strategy without reacting towards it, nor
defending themselves, their union or their independence; and
thus, we witnessed some Arabic and Islamic systems taking part
with the Western countries in the Gulf War. We also witnessed
fourteen Arab countries participating with Western and Israeli


leaders in the Charm sheikh summit whose agenda was the
condemnation of terrorism, which means for Israel and its Western
allies the Palestinian resistance.

The process of the defeats of the organization
(The Palestinian Peace Organization) and the
Arab systems has never stopped:
This very process is among the many intellectual tragedies,
and among the field defeats and submissions that had to make the
«Palestinian Peace Organization” and its legendary state along
with the Arabs who acknowledged Israel’s right to invade Palestine
freely in return for their dream that it will withdraw from the West
Bank with Jerusalem as its capital to come in the end to realize the
extent of the danger of the crime they had committed towards the
Muslim Ummah and the Arabic-Islamic history and of the political
failure and absolute defeat, seeing that all that Israel has
withdrawn from for the organization since the peace summit held
in Madrid in 1992 until today according to the suggested Arab
project: land in return for peace is just three per cent of the West
Bank which represents twenty-four per cent of all Palestine!
Actually, Israel is bargaining to raise it to the maximum of nine per
cent within the framework of a final reconciliation in order to
secure its own peace; but it refuses the American proposition
which raises it up to thirteen per cent and which is accepted by the
organization that used to ask for a withdrawal from thirty per cent.
This is indeed the strangest comedy in history for any political
party or any leader to believe that the land will be liberated from a
blood-sucking occupant with (peace) negotiations, and to appeal to
the allies of this enemy to give them back some of their rights!

The voice of (the Islamic Jihad) is still loud and


Yet, the Islamic voice is still loud and resistant and in the
apogee of its strength and faith. It is the voice of the Palestinian
resistance leader and the Sheikh of almujahideen, Ahmed Yassin,
who called the Arab and Muslim leaders everywhere “to refuse
servility, stooping, submission and treachery exemplified in
the principle of land in return for peace” in a letter he sent
from Mount Arafat while performing pilgrimage (the 5th pillar of
Islam) of this year (1418 Hijra in the Muslim calendar):
“ The peace negotiations were but a big ruse testified by
the Great states in the world (the super powers), and hence
the private parts (the secret conspiracies) of that unjust
accord which allowed the loss of the sacred rights in
Palestine, divided the Ummah, stopped the Paletinian
uprising (Intifada), and laid the foundation of the
occupation have been revealed and thus Palestine has
become a spoils for herds of the Israeli settlers so that
Jerusalem would be the permanent capital of Israel”.
He added:
“ The issue of the evacuation from Jerusalem and of its
borders and the rise of a Palestinian state has become out
of the accord. Also the return of the Palestinian refugees
from their places of emigration has become an issue to be
considered. The only thing achieved from the abominable
peace accord is but the return of some of the old fighters to
their homeland and this is done under the authority of the
occupying enemy”. (7)
However, what makes the seriousness of the resolution of
the Muslims and the Arabs to liberate Jerusalem and establish the
state of Palestine a dubious issue is that they demand from
America and the European Union to put pressure on Israel so to
make it faithful to its commitments, whereas; they themselves
abstain from using the simplest of their personal means of direct


pressure on it and this is represented in breaking off all economical
and political relationships with it secretly and publicly.
The astonishing subject matter is that America, which
derives to a greater extent its economical and political power over
the West and the East owing to its actual appropriation of the
Arabic oil in the Gulf - and the ex- American president, Bush, the
senior used it successfully in the Gulf war: (He who has not
contributed with us in this war either with money or with
weaponry has no right in the oil) -, this state of fact, however;
was supposed to push it (America), at least, and in order to
protect its vital interests in the countries of the Gulf, and seeing
that it is considered (a paper of power in the hands of the Arabs)
to pressurize Israel and not to be aligned with it totally against the
Arab world; but nothing of this happened: the Arabs did not use
their oil and the money deposited in America’s banks as a means
of effective pressure on it as though this means did not exist! Nor
did America give any importance to the Arabs’ reaction against it
as if it were not there! And this is in fact another image of the
state of the Arabs’ humiliation and powerlessness for which I could
not find any interpretation was it not for the Hadith (prophetic
tradition) which was sorted out by Ibn Mardawayh on the authority
of Abu Bakr Assedik who said: The prophet May peace be with
him was reported to have said “If a people abstained from
Jihad in the cause of God, He (God) would strike them with
Nonetheless, the voice of all the Muslims around the world
and that of the Muslim scholars in particular, as well as that of the
liberated Islamic States _ and at the top of them all, the Iranian
Islamic Republic which insists persistently and continuously on its
refusal of the acknowledgement of the state of Israel _ will
continue to rise higher calling for jihad in order to liberate
Palestine, Jerusalem and its holy mosque and to allow the
voluntary commandos – as a first step –to take part with the
stone-throwing children and the movement of Palestinian
resistance in the exhausting out of Israeli energy until achieving


victory with God’s help, and it will certainly be achieved as has
God promised in His sacred Book in ( the second deterioration and
corruption of the children of Israel). (8)

When the (Arabic mind) is incapacitated the
(Muslim mind) moves to rescue it:
But if the Arab incapacity goes on, and the (Arabic mind)
does not change into an (Islamic mind) – as it did in the dawn of
Islam – then history confirms that when the Arabs lose the
(Islamic mind) in confronting the biggest dangers, the non-Arab
Muslims are there to assist them with this mind and this is so
because the greatest Islamic victories have been achieved in the
Islamic history only thanks to the (Islamic mind) wherever it has
Thus, after the defeats of the tribal, sectarian (Arabic mind)
adopted by the Taiefas ruling princes in Andalusia, the great
Islamic leader Yussef Ibn Tashafine crossed the Strait of
Gibraltar with his Islamic army from Morocco to Andalusia and
achieved an overwhelming victory over the army of the king of
Castella, Alfonso the sixth in the famous battle of (Azzelaka) in
(479 hijere/1086 a.d)), owing to which the Islamic existence in
Andalusia continued for four other centuries, and which delayed
the colonial-Christian invasion of Algeria, Tunisia, Morocco,
Mauritania and Libya for more than seven centuries.
Yet, one hundred years after this battle and after the defeat
of the «Arabic mind” in the Middle East in liberating Palestine, and
after the defeats of the crusaders in their eight military expeditions
which had lasted for 195 years from 1096 to 1291 AD, the great
Muslim leader Sallah Eddine Al- Ayoubi was recording his
decisive victory over the crusaders in the famous battle of
“Hattine” in the year 583 hijere/1187 AD, which delayed the first
Christian colonial invasion of Egypt and Palestine led by Napoleon
the first in the year 1898 A.D more than seven other centuries.


_ The Sultan Yussef Ibn Tashafine was a Moroccan Berber.
_ And the Sultan Sallah Eddine Al- Ayoubi was an Iraqi Kurd.
These two leaders both triumphed thanks to the “Islamic
mind” that remained kindled and filled up with faith and the belief
in the duty of Jihad within the Arabic society itself (9). In fact, it
is commonly known that history repeats itself, and this is
confirmed by the events of 50 years of corruption and
deterioration of the Children of Israel on earth.

The great Western philosophers announce the
end of (the era of modernity) and the fall of (the
great theories):
How can we then explain (the tragedy of Arab thought)
which is in turn described as a crisis so as to lessen its impact on
the souls?
After the failure of the Marxist-socialist-communist thought
interpretations (of the fall of the Arab world), and those of the
democratic-liberal-secular thought, and those of the philosophicatheistic thought, and after the declaration of the great Western
philosophers the end of the “era of modernization and the fall of
“the great theories” and their inability to read the world, by which
they essentially mean the closed intellectual system which is
characterized by its stagnation and which they claim pretentiously
their ability to provide ( a comprehensive interpretation of society)
as well as the fall of the idea of “determinism” whether in natural
sciences or in human history, there is not there then any
determinism in the evolution of history from a period to another.
These philosophers, however, believe that the world is living a new
period in the history of humankind. It is the period of “postmodernism”. In fact, the movement of “post-modernism” confirms
that human history is open to several probabilities. (10)


There remains nothing but the Islamic interpretation
of the fall of the Arab world:
My own interpretation of the tragedy of the Arab thought,
and of the fall of the Arab world was the result of half a century of
experiences and actual field practice of militant life in the national,
political, cultural, social, religious and educational arena inside and
outside Morocco, through attending and participating in studies
and unremitting researches in more than eighty conferences and
colloquia in nearly all the capitals of the Arab -Islamic world in
addition to the capitals and the cities of Spain, France, Germany,
Italy and Canada, all of which were focused on the vital issues and
problems that the Arab-Islamic world has been undergoing since
the forties(1940s) until today.
I co- lived the rise of the state of Israel and I studied the
attitude of Islam and that of the Arabs towards it, and I am still
after the analysis of these political and religious attitudes.
I also co-lived the experiences of the unsuccessful
regional “Arab-unions” and their repeated breakdowns and
particularly the case of the “Egyptian-Syrian union”.
I also co-lived the thought and the evolution of the (Arabic
nationalist revolution) and its military coups as well as the
battles and the victories of the three Islamic revolutions: the
Algerian, Afghan and Iranian revolutions, day after day and
year after year, and I studied the causes of the degeneration of
the first and the second ones as well as the factors of victory of
the third one.
I also co-lived the (marvels and mysteries of some of
the Arab summits). (11)


I co-lived the crusades of genocide that the Islamic peoples
encountered in Bosnia-Herzegovina, Chechnya, Kashmir, the
Philippines, Kosova and others.
In addition to all the events and incidents I co-lived I
mention the position of professor and researcher that I held at the
university for about thirty years during and after which I wrote and
published hundreds of researches and articles and a great number
of books and studies.

All that happens in the universe and which is
caused by man, is submitted to the Will and
determination of God:
And because I do believe – like all the believers- that God,
exalted be His name, is well aware of all that is taking place in the
universe in our present modern time whose events we are living
daily, and that His Will and Determination are in accordance with
His universal everlasting laws that are identical with His Wisdom
and predestination, and that we have only to go back to His holy
Book and to the Sunnah of His trustworthy messenger so as to
know the nature of these laws and the punishments that result
from disobeying them in this life and in the hereafter especially
after the failure of the theories and laws that were put forward by
some thinkers in the beginning of this century who supposed that
these theories and laws had the power to control the development
of human societies and by far to make other thinkers discover –
after the experience of peoples from all over the world _ during a
period of two generations that they had been mistaken and that
the author of the theory had died and so had his theory.
It remains incumbent upon us – as Muslim scholars - to
discover the Islamic interpretation of the Qur’anic laws that have a
complete control of the evolution of human history and that
determine the destiny of human societies, after they had


disappeared from our thought, and to introduce them to our
framework and this is what we actually intend to achieve, with the
help and the success from God the almighty, in the present

The methodology of research according to the
Islamic concepts and goals

The methodological question that I asked myself, within the
framework of the search for the causes of the phenomenon of the
regression of the Muslims and that of the Arab world – in particular
– seeing that it represents the nation that God had chosen so that
His greatest messenger would be among the biggest and noblest
of its tribes and He had chosen its language – the most beautiful
and most eloquent of all languages in the world – to be the
language of His Book and His Speech to all humanity, was the
“How does God cope with the Muslims in this age (and
every age of course)?”
Actually, the question aims at knowing the general and
specific “divine laws” with which God designated the Muslims,
and by which He accordingly tested them and punished them in
this life before the hereafter, without designating others among
the polytheists whose punishment He has postponed until the
hereafter; what resulted thus from the difference in these two
positions and the difference in the laws of the divine dealing with
the two parties is what we notice nowadays as “a general social


phenomenon” manifested in the regression of the Muslims and
the development of the polytheists.
These laws differ from the “ jurisprudence laws” that are
concerned with the indictments of the acts of worship and of the
transactions and relationships between people. God Himself made
the former ones for His methodology of dealing with His servants
and He made the latter ones for His servants’ methodology of
conduct amongst themselves as well as with regard to their
relationship with their Lord.
The clarification of this view is the cornerstone in the
construction of this research wherein I have utilized the
(methodology of research) in sociology.
It is well known that the fundamental issue that sociology is
interested in is “society”. In fact, some sociologists have used the
terminology “the social phenomenon” taking into account the
very fact that any research within a given society is centred upon
this phenomenon itself and it is what Ibn Khaldoun named as “the
social occurrence”.
However, the social phenomenon or occurrence is defined
as a kind of similar and common human behaviour that can be
observed, described analysed and interpreted; that is, it can
undergo a scientific and comparative study. As a matter of fact,
the meaning of phenomenon is not only limited to the negative
models of conduct in the life of societies; that is to say, their social
unemployment, prostitution and the different conflicts, but it also
includes the straight and usual models of conduct of social life.
In fact, there are numerous and diverse social phenomena
in all human societies whose number and form differ according to
the societies, the cultures, the creeds and the customs and it is not
always easy to recognise the “social phenomenon” in its scientific
concept which is characterised by ten features, namely:


humanitarian, compulsory, public, characterised as a thing,
complicated, relative. Actually, I am not concerned here with
the explanation of these characteristics, seeing that they are
considered to be complex as they are studied like something that
has an existence of its own independent from that of the
individuals and which is found outside their feelings due to many
variables and as a result of this complexity, this interaction and
this change, its study is more difficult than the one of “ the
natural phenomenon”.
The contemporary Islamic society was supposed to be like
its predecessor, which was founded for the first time in the
illuminated Medina, enjoining what is right and forbidding what is
wrong, believing in God and His messenger, upright in their
behaviour, faithful in their acts of worship, observing their prayers,
their alms-giving, their fasting, their pilgrimage, fighting in the
cause of God with their own persons and their money, truthful and
trustworthy in their transaction, advising for the sake of God, of
His holy book, of His messenger, of the Muslim Imams and of the
Muslim laymen and these are in fact the general characteristics of
the civilization of Islam.
Nonetheless, most of the Islamic societies at the present
time have deviated from these attributes and characteristics and
this deviation was reflected in their values, their ethics and their
social behaviour resulting in the end in the weakness and the
collapse of their political, economic, social and cultural institutions,
and hence they have lost their religious and everyday life roles and
this is why they were depicted as being underdeveloped and
lagged behind.

The general



“The annulment of deeds”


in the Arab

However, the “social phenomenon”, which has strongly
roused my interest in the countries of the Arab world since the
First World War, and the fall of the Ottoman Caliphate and until
today, is the phenomenon of the annulment of deeds that has
characterised and led to the Arabic movements, revolutions,
political parties and systems that I have alluded to, and which I did
not study as doctrinal theories or only as tribal and regional
mentalities, but whose models I have lived with as a political and
social reality as well.
To clarify this phenomenon and by way of illustration I
mention here two models whose destructive consequences on the
life of the Arab world are still being tolerated without realising their
real causes.

The first model: The Egyptian revolution
We actually supported the Egyptian revolution in October
1952, and we clapped our hands for Abdenasser and by far for the
Egyptian-Syrian (1958-1961) unity. I personally co-lived its events
day by day and year after year, but the unity came to an end in its
third year (12), and so did the revolution in its fifteenth year on
the dawn of June 5th, 1967.

The second model: The Iraqi revolution
I would like to point out in this respect and just– to remind
researchers – that the process of the Iraqi revolution was no less
frustrating than its Egyptian equivalent, especially with regard to
the first Gulf war against the Islamic Republic of Iran (1980-1988)
which used up according to the estimations of the Sebri Institute in
Sweden between 168.5 and 203.6 billion dollars on the most
important weaponry – and according to the recorded known
figures – 80 billion dollars (13), not to mention the hundreds of
thousands of casualties , the wounded and the handicapped as
well as the destruction of cities and institutions from both parties.
This war was actually described as being absurd with no purpose


and from which Iraq obtained nothing but “the annulment of
deeds and funds”. However, as far as the second gulf war (1991)
is concerned Iraq was the victim of a big international conspiracy
whose attitude against it was in accordance with the Islamic
Shari’a (legislation) and which I explained in details in my book
“The Gulf War the end of the Arab Fall”. As this Islamic Shari’a
is basically absent from the Arabic ruling systems, and because
Islam is a “whole” which does not accept partition for God the
Almighty says: “ Then is it only part of the Book that you
believe in” (The Heifer, 85) this war ended with the failure and
humiliation of all the Arab world – and not just (the failure and
humiliation) of Iraq – subduing it to the power of America and
Is there any annulment of deeds and funds worse than
what the situation in the Arab world is and which I have mentioned
earlier and is commonly known? Let us also notice that all over the
world the Arab countries are the ones that spend most money on
armament for while the mean of what the whole world spend as a
percentage out of the national product on the military fields is
3.2%, we find that what the Arab countries spend on military
defence has reached7.6%, whereas, the industrialised countries
themselves do not exceed3.1%, however, the danger of these
figures becomes clear if it is compared with what the Arab
countries devote to the fields of education, health, economic and
social development for their peoples. (14)
One may ask the following questions:

Against whom are these weapons stocked?
Will they possibly suffice their owners from seeking help
from the Western countries?
Do we notice the existence of any influence in changing the
balance of power in favour of the Arabs themselves?

Nevertheless, these questions remain meaningless, and do not
require any answers, if we notice that they do not represent a


unified power and do not move under the orders of a unified
leadership so as to defend a unified Ummah, but they are divided
and follow 22 leaders in 22 states that have 22 presidents for
whom it has been impossible to meet at an Arab summit since the
Gulf war.

(The law of annulment of deeds) in the Qur’an:
It was incumbent upon me then to revise the Qur’anic
verses that warned the Muslims against doing what necessitates
the annulment of their deeds in this life and the hereafter, also
(this unseen punishment) – to which no attention is paid and
from which no lesson is learnt except by the Mumins
(believers) – passes by as though it were a transient event
among the many events of political history, and which the
secularists and the politicians do not realise to be a divine
punishment executed according to the laws that govern the
destiny of human societies. In fact the verses that are in
connection with this punishment are 16, occurring in 8 Surahs
(chapters). I looked for the causes of this annulment (of deeds)
and found that there are six, not a single country in the Arab world
is free from them today, two of which are related to faith: setting
up partners with God the Almighty, and showing no respect and
sanctifying the personality of the Great prophet of Islam; and four
of which are concerned with political and social conduct:

Taking the Jews and the Christians for friends and
Behaving arrogantly through the land against all truth and
Indulgence in wealth and luxury: the yearning of the
wealthy ones among people for the good things of this life.


However, one may astonishingly notice – especially among
business people- the existence of categories of Muslims who
observe their prayers, their fasting and their pilgrimage and who
believe that they have done their duties towards God. Yet none of
them is free from some of the four mentioned attributes, either
because they give them the cold shoulder or because they ignore
the fact that disregarding any of them (the four attributes) is
enough to lead to the annulment of their acts of worship and to
wipe out all their good deeds.
This is so being aware of the fact that the annulment of deeds
with regard to societies and their systems means the
continuousness of their underdevelopment and their inability, as
well as the impossibility of success of the operations of economic
and social development in these societies seeing that the
previously mentioned causes are in force.

The law of “trial” in the Qur’an:
As a matter of fact, meditating over the law of annulment of
deeds has drawn my attention to Man’s responsibility for his own
actions. Actually God the Almighty punishes the Muslim by
annulling his deeds just because He has made him responsible for
these deeds; He therefore judges him and rewards him on the
fewest and the smallest of these deeds be they good or evil:
“ Then shall anyone who has done an atom’s weight of
good, see it! And anyone who has done an atom’s weight of
evil shall see it” (the convulsion, 7-8).
In this way I discovered another divine law which is the
law of “trial” which presents to us with clarity how God deals
with the Muslims by testing and trying them continuously and
permanently – individually and in groups – to see how they would
proceed in their money, their own persons and their relationships;
whether in the cases of good health, wealth, prestige and power or
in the cases of suffering poverty, fear, hunger and in the case of


bodily and psychological torture. Thus, according to the choice that
accompanies man or a group of people their destiny is determined
beforehand in accordance with this law which decides the nature of
the relationship that is established there between God and His
servants as He Exalted be His name says:
“ He who created death and life, that He may try which of
you is best in deed”, (Dominion, 2).
“ That which on earth We have made but as a glittering
show for the earth, in order that We may test them – as to
which of them are best in conduct”, (The cave, 7).
“ If God had so willed, He would have made you a single
people, but (His plan is) to test you in what He has given
you”, (The table spread, 48).
“ Did you then think that We had created you in jest and
that you would not be brought back to Us for account? (The
Believers, 115).
“ Did you think that you would enter Heaven without
God testing those of you who fought hard in His cause and
who remained steadfast?» (The Family of ‘Imran, 148).

The law of “Jihad” (Fighting in the cause of Allah) in
the Qur’an:
This last verse itself emerges so as to draw my attention to
the third real law - in addition to the two previous laws – It is the
law of Jihad which determines the destiny of the Islamic society
and which is considered to be the most dangerous test and trial for
the Muslims in their own lives, and that entering paradise is
conditioned not only by fighting in defence of one’s own country
and land, but it is necessary that the conditions promised by God
in order to make the Mumineen (believers) victorious should be
available and on the top of them all, the purpose of Jihad should


aim at raising the word of God higher as well as triumphing for the
sake of His religion, His Shari’a and His judgement.
As it is commonly known, Jihad is one of the pillars of the
Islamic state. In fact, the texts in the Qur’an and the Sunnah are
full of its indictments and all agree on its obligation on the part of
the Muslims so as to defend themselves, to repel injustice and
enmity, to restrain the aggressors attacking Dar Al-Islam (the
Muslim territory) wherever it is, and to protect the weakened
among the elderly, women and the children.
However, what we historically notice is that the
contemporary generations among rulers, political parties and
intellectuals who are subject to the influence of the thought
invasion and of the Western concepts, have not yet assimilated the
religious purpose of the law of Jihad in Islam and its civilizational historical role in defence of Islam, of the nation and of the Islamic
state, of its independence and the unification of its territories and
have believed as a result of their ignorance or their refusal to see
that its main goal is the propagation of Islam by military force
among non-Muslim peoples which is in fact a flagrant mistake
seeing that God the Almighty says:
“Let there be no compulsion in religion: Truth stands out
clear from error”, (the heifer, 256).
“ If it had been your lord Will, they would all have believed
= All who are on earth! Will you then compel mankind,
against their will, to believe! No soul can believe, except by
the Will of God”, (Yunus or Jonah, 99-100).
“If it had been God’s plan, they would not have taken false
gods: but We made you not one to watch over their doings”,
(the cattle, 107).


“ And say, ‘This is the truth from your lord’: So whoever
wishes to believe in it, does so; and whoever wishes to
deny it, does so too”, (the cave, 29).

Because Islam is a “religious” civilization,
Jihad was legalised to protect it against
the invasion of the “ non-religious one”.
From the many comprehensive definitions that characterize
Islam, there is one which, unlike the other laws and principles,
considers it to be “ a religion, a state, and a civilization” at the
same time. In fact, Islam is a whole that cannot be divided into
parts, and no section of it can be separated from one another. So,
if we say that it is “ a civilization” according to the sociological
concept that means “ culture” and culture in this sense means all
types of knowledge and experiences acquired and learnt by man
throughout his life, Islam then is “ a civilization” in its full sense,
comprising religious creed as well as acts of worships, values and
ethics and consisting of all the economic, political and sociological
systems that came along with the Islamic shari’a.
This Islamic civilization could not have continued, nor could
it have triumphed nor still could it have been propagated all over
the world had it not been for the law of the Islamic Jihad. What is
astonishingly strange is that, the rightly guided caliphs as well
as the leaders of the Islamic caliphate along with the Muslim
peoples did actually realise at the time this strong connection
between “ civilization” and “ Jihad” throughout all Islamic history.
The Arabic Islamic generations with their political parties, their
leaders and their intellectuals subsequently forget the role of jihad
in the protection of civilization while they themselves see how the
West equip themselves with weapons of total destruction not only
to protect their irreligious civilization, but they do that in order to
impose it coercively on the whole world, and then declare a wideranging world war against the Islamic civilization just because it is
a religious civilization.


This is so being aware of the fact that the conflict between
the two civilizations occurs within the framework of the divine Will
and Wisdom for creating human beings, and which is an
everlasting and permanent conflict going on till the day of
judgement. As a matter of fact, God enjoined the law of Jihad on
the Muslims not only because it represents a very important aspect
of the law of interior trial and test of their behaviour, but also
in order to make it incumbent upon them – as a nation, a state
and a civilization –practise the right of defending themselves and
so as to be continuously and permanently ready for this defence
by means of weapons together with physical and military
education; not intending to attack nor to aggress the others
because God Exalted be His name knows that the enemies of Islam
– since the prophet’s age and until the day of judgement – inside
and outside the Islamic world - will never give up fighting it and
hence it is compulsory on all Muslims not to forget this historical –
religious truth with which they have co-lived for over fourteen
centuries. By the same token, the holy Qur’an reminds the
Muslims of this truth when He says: “ Nor will they cease
fighting you until they turn you back from your faith if they
can, and if any of you turn back from their faith and die in
unbelief their works will bear no fruit in this life and in the
hereafter; they will be companions of the Fire and will abide
therein”, (The Heifer, 217). Also, the prophet may peace be upon
him says: “ This religion will continue to be established
being fought for by groups of Muslims till the day of
resurrection”, narrated by Imam Muslim on the authority of
Jaber Bno Samurah.
May Allah grant us success? His aid (Exalted be His name)
we do seek. He is all hearing and ready to answer.

Written in Rabat on Rabi’ Al-awal 12th, 1419 Hijra
corresponding to 7July, 1998.



Footnotes for the introduction

(1) The introduction of the first edition was a political one, which took
all my concern at that time, whereas the explanation and the
methodology of scientific research were of paramount importance and
therefore I made up for them in the introduction of this edition with
clarifying and interesting additions as well as a modification in the
structure of the research by bringing forward the second part before
the first one and by changing the name by choosing the title of the
second part instead of the first which became the second.
(2) Refer to the table of some sanctions that result from the Muslims’
disobedience of the divine commands in my book: The strategy of
defending the Islamic security, page159 which comprises 13
different cases experienced in effect by the Arab-Islamic world today.
(3) Mentioned in an article (research), which was published by the Alalam newspaper on March29th, 1998.
(4) See the previous article.
(5) Review my book: The Gulf war and the end of the Arab fall,
Badr library publications, Rabat in 1992 whose first edition was sold
out in the same year.
(6) Al-alam newspaper of the 7th of April 1980, quoted from the
military the Sword of the Homeland magazine of the United Arab
Emirates. The document is kept in the general centre of documents in
London under the number5595/371.
(7) The Middle East newspaper (in Arabic), published on April7th,
(8)See the interpretation of the four miracles Qur’anic verses 4,5,6
and 7 in the Surah (chapter) the night journey (Al-isra’) which
foretold of the deterioration and corruption of the Israelis on earth in
my book: the children of Israel in the era of the Arab decline.
(9) See the issue of (the Arab mind triumphed Islamically and
was defeated Arabically) in my previous book: The children of
Israel in the era of the Arab decline, page 7.
(10) For more details, see Assayed Yassine in his book:
Globalisation, fundamentalism and Postmodernism and an
interview with him which was conducted by Orient Express in the
annex of my book: The strategy of defending the Islamic


Security, publications of the Islamic Thought Forum, 1997 in Rabat,
P.O.B 549.
(11) See the third annex of the above-mentioned book.
(12) Review my book: The Gulf War... already mentioned.
(13) Mohammad Al-marraghi: “Figures that make the world”,
Alarabi Book, page118 on April 15th, 1998.
(14) See the previous work of reference.


Introduction of the first edition


In the name of Allah, Most Gracious, Most Merciful.

Introduction of the first edition
The prophet may peace be upon him was reported to have
said: « If the Arabs are humiliated, Islam will be humiliated
as well. » This Hadith (tradition) was reported by Abu Yaala in his
Musnad - on the authority of Jabir, may Allah be pleased with him.
Is it possible to subject the Arab situations, attitudes
and evolutions during the last seventy years, since the fall
of the Ottoman Caliphate (1924-1994) to an overall
explanation, or a scientific theory or a social hypothesis,
whether on the basis of history or religion, according to a
rational reasoning that is both acceptable and realistic?
Assuming that the Arabs were not Muslims and that they
achieved all their historical victories and territorial expansions, as
well as reached the highest levels of human and scientific
civilization without Islam; and assuming that with all that
achievement they remained idol-worshippers as they used to be in
Mekkah and the rest of Arabia, is it not reasonable to think that
today, after fourteen centuries of this history of glories as regards
their national growth (240 million people), their wealth ,
spacious lands and physical and moral strength , they would
constitute the greatest state in the world , or at least be among
such states , even the pagan ones which did not have the smallest
fraction of their glories such as Japan , China , and even North
Korea ?!
But the fact is that the Arabs, in the view of all the states
and the peoples of the world including themselves and the rest of
the Muslims, are so humiliated and despised even in front of such
small states as ‘ Israel ’ and ‘ Serbia’ which did not exist half a
century ago.


The imperialist West included the Arabs and the rest of the
Muslims into what it called the Third World; and Arabs and Muslims
accepted this inclusion without argument and went on with the
West explaining the phenomenon of social underdevelopment
among the peoples of this Third World. For both, there is no
Marrakech, Cordoba and Granada, on the one hand, Rwanda,
Burundi, Mogadiscio, Kampala, Lusaka, Yaounde and
Kinshasa, on the other hand .Yet Abu Mazin, after Arafat/ Rabin
agreement on limited self-rule in Cairo on May 4th, 1994, says:
« The Palestinian dream of freedom and independence has
started to come true!! » He even compared the feelings of the
Palestinians to those expressed by Nelson Mandela, the leader of
South Africa, after the victory of the African majority in that
What a shame! But it is neither astonishing nor strange for
the leader of those Palestinians who surrendered, not to find in the
past of the Arabs and the rest of the Muslims, nor in the
Palestinian Jihad which is full of sacrifices, culminating in the Jihad
of the stones children who replaced ‘ the defeated and
surrendering men. Thus, the African leader was the only example
he could give to his people to be followed and to be proud of him
and of his heroism. This African leader, who fought bravely for his
people, took the opportunity of Arafat’s presence in the ceremony
of his taking office as President, after the Cairo Agreement, to tell
him: « They offered me during the 27 years spent in prison
what you have agreed to sign, but I persistently refused
and look at us how we have imposed our will now. » (1)

(1): Ar-Raya, No. 97, and 27 / 12 / 1414, Rabat.

What a bitter lesson, full of disgrace and humiliation to
those described by the true Arab poet in the following terms:


He will be humiliated he who, the life of the humiliated envies
Maybe such a life, more unbearable than death it is.
He who accepts dishonour, for him disgrace is easy to bear
For a dead body a hurting injury would not fear.

With the acceptance of the Arab World, including its political
parties, its leaders and its intellectuals of this triad crusader
imperialistic classification, the West became sure that it hit the
target with a deadly arrow, and that the operation of humiliating
Arabs psychologically, socially and civilizationally will make the
new generations as submissive as they are to its secular culture,
doubt their own history, paving the way to their military, cultural
and economical defeat! After three years and a half since the Gulf
War, the true nature of the catastrophe that befell the Arab World
became clear (2). It was illustrated by its decline and fall, its
disintegration and defeats in spite of its material power both
financial and human. The more its tragic situation increases in
decline, without its officials and their servants return to reason,
the more the Crusader -Zionist Colonial West persists in besieging
and humiliating Arabs and other Muslims by driving them out of
their homes and their countries. After the West created and
continuously supported ‘ Greater Israel’ it is now conspiring to
exterminate the Muslim people of the Republic of BosniaHerzegovina and to remove them from the face of Europe, for the
sake of the ‘ Republic of Great Serbia’. Worse than the attitude of
the West is the absence of the Arab regimes which are still living in
a state of coma since the Gulf War.
(2) See the analysis of this War from the Muslim point of view in our book « The
Gulf War: End of Arab decline » published by Maktab Bader, 30 Bis, Avenue
Pasteur, Rabat, Morocco.

The real intellectual tragedy of the Arabs lies in the fact that
they do not know themselves, do not like self -criticism, are
delighted by eulogistic poems, are elated by complimentary songs
of pride and accept living in all sorts of contradictions with no real


impact on their absent religious feeling; nor on their lost
humanistic behaviour. Among these there is excessive wealth
besides abject poverty, false infatuation with patriotism along with
a naive persistence in betrayal. They declare their attachment to
Islam while They go the other way to serve the interest of the
West and Israel. They pretend to abide by democracy while they
practise despotism. They show pride for independence, while they
are only submissive followers of the West! These are contradictions
that show the present Arab decline in thought and morals: the
thought of the political and intellectual elite, not that of the
oppressed Muslim popular base. We do not mean here by decline
the well-known traditional social underdevelopment, but we mean:

1. The fall of dignity, bravery and self-esteem in man, the
community and the unjust authority.
2. The absence of both the identity and the feeling of
belonging to a nation, a civilisation and a history.
3. The absence of the religious and moral conscience that
enjoins what is right and forbids what is wrong.
4. The absence of the sense of responsibility, the will to
change and the will to struggle to raise the Word of Allah.
5. The appearance of the two inebrieties: that of life (the
love of life) and that of ignorance.


At the end of the celebrations of the funeral of « the Arab
Nationalism », president Arafat inaugurates his State by
declaring the « Arab prostration »


There is an intellectual perplexity by which the Marxist
thought got mixed with the nationalist one, the freemasonry
orientation with the secular one, and personal interest with the
capitalist sin. Thus, a thick mist covered the clear view of Islamic
truths even for those with good intentions and understanding and
sound natural disposition, which are also negatively influenced by
the existing concepts and terminologies prevalent in the
materialistic thought of the West. All historical and doctrinal
attempts have so far failed to give a scientific explanation to the
causes of the Arab fall according to the materialistic measures and
concepts of the West. None of them managed to provide a
scientific or social theory, nor have they succeeded in reforming
the Arab World and saving it from this abject situation by any
means after the Arab writers and thinkers and their political
masters from all parties, left and right, spent seventy years in
their unsuccessful partisan, governmental and unifying experiences
as well as in their blind allegiance to the doctrines of the
Communist and the Capitalist West, with the belief that these are
the only way for the progress of their peoples , but in the end they
all fell with the fall of the Soviet Union in the catastrophe of the
Gulf War .
The Muslim man on the street perceives, with his religious
feeling, the real meaning of this fall, and derives it from his
conscience, faith and behaviour directly from the holy Qur’an,
believing in its conformity with reality, although he cannot explain
it or prove it.
I do praise Allah who guided me, after twenty years of
research and meditation on the reality of our Arab-Islamic World
and its relationship with the basic foundations of  faith and the
indictments of Islam  - to discover what I named  the Qur’anic
map of human societies  and " the four Divine Laws" which
determine their eternal destinies » as eternal and clear laws,
having their own concepts, limits and punishments. No human
being in any society, or a society in any nation, or a nation in any
civilization, at any time or in any place, can escape from the
execution of the Divine Judgement, sooner or later, according to


these four laws. In fact, there is no neutral zone in this map.
Thus, there is no escape or political asylum, nor is there any
scope of manipulation, diligence or cunning against Allah .We are
facing Qur’anic Verses which explain and confirm one another.
There is no need to renew their explanation in this simplified plan
of research. There is however, a zone for repentance from the
nonsense of progressivism, Cultural Revolution, modernism,
slogans of democracy, socialism and nationalism and the
demagogy of openness on other civilisations and cultures!!!
The Islamic explanation to" the phenomenon of the fall of
the contemporary Arab thought « depends on the clarification of
the nature of the Divine Laws to which all men submit, in spite of
the differences in their societies and cultures. Both individuals and
groups submit to their creator and to all kinds of worldly and
heavenly punishments resulting from their breaking of these laws
and their disobedience. All incidents that may occur in the
meantime and all reactions of nations towards the fittest and the
best or towards the most unsuitable and the worst, the now socalled the development of civilization, Islam considers it: " the
particular execution of the Divine Laws specific to human
societies on earth."
Information and the concepts specifically related to Islam,
its history and civilization among the youth, intellectuals, scientific
and technological manpower graduated from Western and Arab
universities are not only meagre, incomplete, distorted and untrue,
but they are also seen through the prism of measures and
concepts of the materialistic - secular Western thought.
Take for example the Palestinian cause. The abovementioned, even within the P.L.O, do not really understand it
through the picture expressed by the Qur’an concerning the
Children of Israel and the rise of their state which will do evil on
earth twice, including the great rise which means military might
and political, financial and economic strength. We have so far been


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