Magharibi imejengwa juu ya wazo la kutenganisha dini na maisha.

The West is built on the idea of the separation of the deen from life.

Kulingana na msingi huu, Magharibi iliondoa kila athari ya dini katika maisha ya watu. Mitazamo yake kuhusu maisha ilianza kupimwa kwa msingi huu. Kwa mujibu wa hilo, watu wa Magharibi walizalisha mawazo kutoka msingi huu, yenye aina sawa na wazo hili la msingi. Hivyo, wazo la Demokrasia lilimfanya binadamu kuwa mtawala wa nafsi yake badala ya kufanya utawala huo kuwa wa Allah 􀀬. Hivyo, wazo la manufaa likawa kigezo cha matendo yao, na maana yao ya furaha ikawa ni kupata kiwango kikubwa zaidi cha starehe iwezekanavyo. Ilikuwa ni wazo la kuitakasa nafsi ya mtu binafsi, ndilo lililopelekea wazo la kuitakasa uhuru. Magharibi ilijenga jamii iliyosimama juu ya mawazo haya, na wakati huo huo ilipinga wazo lolote lililopingana nayo. Matokeo ya mawazo haya yalikuwa kwamba watu wa Magharibi walipata taabu, badala ya furaha waliyokuwa wakiitafuta. Hili ni jambo la kawaida, kwani binadamu ni mwenye upungufu, hivyo hawezi kutunga sheria kwa ajili yake mwenyewe wala kwa ajili ya wengine. Jamii ambamo ubinafsi unatawala na uhuru unashinda, jamii kama hiyo haiwezi kuwa isipokuwa ya kinyama, ambamo sheria ya msituni ndiyo inayotawala kabisa.

According to this idea or basis, The West banished every effect of the deen from the people’s lives. Its concepts about life began to be judged by this basis. In accordance with this, westerners developed thoughts from this basis, of the same type as this fundamental thought. Thus, the idea of Democracy made man the master over himself instead of making that mastery for Allah 􀀬. Thus, the idea of benefit became the criterion for their actions, and their definition of happiness became to attain the greatest amount of pleasure possible. It was the idea of sanctification of the individual, which led to the idea of sanctification of freedoms. The West established a society based on these thoughts, and at the same time, were opposed to any thought that contradicted it. The result of these thoughts was that the western people experienced misery, instead of the happiness they sought. This is natural, since man is deficient, thus is not able to legislate for himself or for others. The society in which selfishness prevails and freedoms dominate, such a society can only be animalistic, where the law of the jungle reigns supreme.

Kisha Magharibi iliruhusu akili kuwa huru kabisa. Wakaenda kugundua na kubuni mambo, na hivyo ikapata mafanikio makubwa ya kisayansi na kiteknolojia. Ikafanikiwa kumiliki njia za nguvu zilizoiwezesha kutawala dunia kwa mantiki ya nguvu na si kwa mantiki ya ukweli. Kisha ikaanza kujilazimisha juu ya dunia, kwanza kimwili kisha kifikra. Kwa maneno mengine, baada ya kudhibiti nchi, ilikuwa ikiweka watawala watakaotumikia maslahi yake na kulazimisha mifumo iliyoifaa. Vyombo vya habari na mitaala ya elimu vilianzishwa ili kueneza propaganda kwa ajili ya Magharibi, fikra zake na mtindo wake wa maisha. Ilijaribu kuwashawishi kwamba sababu ya nguvu yake ni mtazamo wake kuhusu maisha.

Then The West gave free reign to the mind. They went to discover and invent things, thus it made huge scientific and technological breakthroughs. It managed to get hold of the means of power that enabled it to dominate the world by the logic of power and not logic of truth. Then it started to impose itself on the world, first materially and then intellectually. In other words, after controlling the country, it used to establish rulers who would serve its interests and impose the systems that suited it. The media and education curricula were established to create propaganda for The West, its thought and its way of life. It tried to convince them that the reason for its power is its viewpoint about life.

Kisha ilii gawanya dunia kwa namna iliyolingana na maslahi yake. Hivyo, kuna mataifa yaliyoendelea kiviwanda, yanayozalisha, yenye nguvu, yanayotawala na ya kikoloni, ambayo Magharibi huyaelezea kuwa ya maendeleo na yenye kustaarabika. Mataifa mengine ni maskini, ni walaji, dhaifu na yanadhibitiwa, nayo Magharibi huyaita nyuma. Ilifanya kazi kuimarisha mgawanyiko huu, na ikazuia mabadiliko yoyote katika hali ya mataifa haya au upinzani wowote dhidi ya hali iliyopo.

Then it divided the world in a manner that suited its interests. So you have states that are industrialised, producers, powerful, dominant and colonialist, which The West describes as progressive and advanced. Other states are poor, consumers, weak and controlled, and The West calls them backward. It worked to concentrate this division, and prevented any change in the circumstances of these states or disagreement with the status quo.

Kisha ilizipa uhuru wa kila aina nchi yake na kuwawezesha watu wa huko kufurahia utulivu wa kisiasa. Iliwawezesha watu kupata mahitaji yao ya msingi na kufurahia baadhi ya anasa, kwa namna isiyo sawa. Wakati huo huo ilizuia nchi maskini zisiendelee, pale ilipowanyima elimu ya sayansi, ambayo ingewapa nguvu ya kimaada. Ilizuia kuanzishwa kwa viwanda vya msingi, hivyo wakabaki na uhitaji mkubwa wa bidhaa hizo. Ilizifanya nchi hizo ziwe maskini na kuzigeuza kuwa soko la bidhaa zake. Iliwanyima watu wake utulivu wa kisiasa na usalama. Hiyo ni kwa sababu mataifa tajiri ya viwanda yalipigania wenyewe kwa wenyewe jinsi ya kuzikoloni nchi maskini. Mapambano haya si ya moja kwa moja tena, ambapo vita hutangazwa dhidi ya kila mmoja. Badala yake mapambano hufanyika kwa kuwafanya watu wapigane wenyewe kwa wenyewe, au kwa kuanzisha mapinduzi na fujo katika nchi isiyo chini ya udhibiti wake. Hivyo usalama na utulivu huvurugwa, na chuki huibuka miongoni mwa watu. Achilia mbali kuchochea ubaguzi wa rangi, ukabila na uzalendo wa kupindukia miongoni mwa watu wa nchi yenyewe.

Then it gave free reign to the freedoms in its country and made the people there enjoy political stability. It enabled the people to ensure their basic needs and enjoy some of the luxuries, in a disparate manner. At the same time it prohibited the poor countries from advancing, when it withheld science from them, which would provide them with the material power. It prevented them from establishing primary industries, so they stay in dire need of them. It imporverished such countries and made them a market for its goods. It deprived their people from having political stability and security. That is because the rich industrial nations struggled amongst themselves to colonise the poor nations. This struggle is no longer direct, where wars are declared on each other. Rather the struggle takes place by making the people fight amongst each other, or by initiating revolutions and disturbances in the country that it does not control. Thus the security and stability is disturbed, and hatred flares up between the people. Not to mention inciting racism, tribalism and nationalism amongst the people of a country themselves.

Vivyo hivyo, dola la Magharibi limewapatia wananchi wake huduma za kijamii kama vile dawa, elimu, msaada wa ukosefu wa ajira, na pensheni katika uzee, wakati katika mataifa mengine watu wamezuiwa kupata huduma hizo.

Likewise the western state has provided for its people social security such as medicine, education, unemployment benefit and pensions in old age, while people have been forbidden that in other nations.

Pia imeanzisha, kwa njia ya kubadilisha mbinu zake za ukoloni, taasisi za kimataifa kama Mahakama ya Kimataifa ya Haki (International Court of Justice), Baraza la Usalama la Umoja wa Mataifa (United Nations Security Council), Benki ya Dunia (World Bank) na Amnesty International. Pia imeanzisha vikosi vya mataifa mbalimbali kuingilia kati kuzuia mapambano yanayotokea kati ya mataifa mengine au kulinda msaada unaotolewa kwa mataifa maskini. Pia imeanzisha mashirika na taasisi za kuingilia kwa siri mambo ya mataifa maskini na kununua utii, kama shirika la misaada la Save The Children na Medicins Sans Frontiers (Madaktari Wasio na Mipaka).

It has also established, by way of diversifying its means of colonisation, world bodies such as the International Court of Justice, United Nations Security Council, World Bank and the Amnesty International. It established forces of different nationalities to intervene in stopping struggles taking place between other nations or to protect aid given to poor nations. It established organisations and bodies to intervene in a covert manner in the affairs of poor nations and to buy allegiance, such as Save The Children aid organisation and Medicins Sans Frontiers (doctors without frontiers).

Kwa hakika, wazo la kutenganisha dini na maisha, pamoja na dhana ya manufaa inayotokana nalo, limepelekea wazo la ukoloni huko Magharibi. Hata hivyo, ukoloni huu hauonekani katika sura yake ya kizamani, kama ulivyokuwa zamani. Badala yake, mawazo yake, njia zake na mitindo yake vimeendelea na kuwa ukoloni uliofichika. Juu juu unaonekana kama rehema, lakini ndani yake ni mateso. Kwa njia hii, Magharibi ilianza kupotosha ukweli na kujionyesha kama mfano bora ambao watu wanapaswa kuiga, na ndiyo kibla ambacho Waislamu wanapaswa kuelekeza nyuso zao. Hakuna udanganyifu na unafiki mkubwa zaidi kuliko kudai kwamba neema wanayoitoa inatokana na Demokrasia na wazo la uhuru. Wao ndio kimbilio na msaada kwa yule anayetaka kuishi katika mfano wa peponi mwao. Wakati huo huo, walificha asili halisi ya ukoloni: kuwanyonya watu na kupora rasilimali zao, kuwafanya maskini, kuwaweka nyuma kitekinolojia na kiuchumi, na kuwaweka kama soko la kudumu la rasilimali na biashara yao, na sababu ya udhibiti wao juu ya dunia. Historia ya Magharibi na ukoloni wake ni ndefu; tumetaja tu muhtasari mfupi wake ambao unafaa kwa mjadala wetu.

Indeed, the idea of separating the deen from life and the notion of benefit, which arises from it, has led to the idea of colonisation in the west. However, this colonisation does not appear in its primitive image, as it was in the past. Rather, its thoughts, means and styles have developed and have become a hidden colonialism. On the surface it is a mercy, but inside it is torture. In this way, The West began to falsify the facts and appear as if it is the ideal example that the people should aspire to emulate, and it is the qiblah towards which the Muslims should turn their faces. There can be no greater deception and hypocrisy than to claim that the favour they have comes from Democracy and the idea of freedoms. They are the refuge and help to the one who wants to live in the like of their paradise. They, at the same time, concealed the true nature of colonialism; exploiting peoples and usurping their resources, impoverishing them, keeping them backwards technically and economically, and keeping them as a permanent market for its resources and trade, and the reason of its control over the world. The story of The West and its colonialism is long; we just mentioned a brief account of it that benefits our discussion.

Ndiyo, Magharibi imepotosha ukweli, imegeuza mambo juu chini na kuficha mtazamo halisi wa watu kwa mambo ambayo ilitaka waone. Kwa hiyo, mawazo ya jumla ya uongo yameanzishwa katika maisha, ambayo dhana ya kwamba nguvu ndiyo haki imeenea. Kauli mbiu hii imejengwa juu ya kanuni: ‘hoja ya mwenye nguvu ni yenye nguvu na hoja ya mnyonge ni dhaifu.’ Hapa ndipo linapokuja jukumu la kundi au chama cha kiitikadi, la kurudisha mambo katika hali yao ya asili, kusahihisha mtazamo na kukomesha udanganyifu. Ikiwa kundi litaathiriwa na uhalisia huu, litapoteza mtazamo sahihi na litapendekeza suluhisho ambazo maadui zake wanazipendekeza. Hata hivyo, likifikia ufahamu wa kweli wa uhalisia na kurejea Shari'ah kwa njia sahihi ili kutafuta suluhisho, basi litawaletea watu suluhisho la kweli na kuweza kuwaondoa watu katika dhuluma ya fikra za Magharibi kuelekea uadilifu wa Uislamu.

Yes, The West has twisted the facts, turned matters upside down and obscured the true perception of people with things that they wanted them to see. So false general thoughts have been established in life, in which the concept of might is right, is prevalent. This slogan is based on the principle: ‘the argument of the strong is strong and the argument of the weak is weak.’ The role of the ideological group or party comes here, to return matters to their original state, correct the viewpoint and stop the deception. If the group is affected by this reality, then it will lose the correct perception and it will propose the solutions its enemies are proposing. However, if it reached the true understanding of the reality and referred to the Shar’eeah in the correct manner in order to find the solution, then it will bring the true solution to the people, and become able to take the people away from the injustice of the western thought to the justice of Islam.

Kutokana na utangulizi huu, tunaona kwamba sababu ya Magharibi kuwa na nguvu pekee ni kwamba ilitoa uhuru kamili kwa akili katika sayansi na teknolojia, huku wakati huo huo ikizuia watu wengine kumiliki njia za nguvu za kimwili. Hakika, utajiri mwingi walio nao unatokana na ukoloni, kumwaga damu za watu mbalimbali, na kupora rasilimali zao; si kwa sababu ya Demokrasia.

From this introduction, we can see that the reason The West has the sole power is because it gave complete freedom to the intellect in science and technology, whilst at the same time it prevented other peoples from possessing the means of material power. Indeed, the excessive wealth that they have is due to colonialism, spilling the blood of different peoples, and the plundering of their resources; it is not due to Democracy.

Kuhusu demokrasia ni nini na matokeo ya kuitekeleza, hiyo ni hadithi nyingine.

As for what Democracy is and what the results of its implementation; that is another story.

Wazo la 'kutenganisha dini na maisha' lilizaliwa Magharibi baada ya mateso yaliyosababishwa na uingiliaji wa Kanisa katika mambo ya maisha ya watu. Uingiliaji huo ulifanyika kwa jina la dini, ingawa dini yenyewe haikuhusika na jambo hili. Hii ni kwa sababu katika dini ya Kikristo hakuna sheria za mambo ya kidunia. Viongozi wa dini, kwa jina la dini, walikuwa wakitunga sheria za kuwakandamiza watu, na hilo likazaa athari fulani. Athari ya kwanza ilikuwa kuikataa dini kabisa. Athari nyingine ilikuwa kuitambua dini, lakini ikatakiwa kutenganishwa na maisha. Kwa msingi wa wazo la kwanza, zikaanzishwa fikra zilizozaa tawala zinazojulikana kama Nchi za Kijamaa (Ujamaa), ambazo zilianguka baada ya miongo kadhaa kupita na watu kuteseka kwa utekelezaji wake. Kwa msingi wa wazo la pili, zikaanzishwa fikra zilizozaa tawala zinazojulikana kama Nchi za Kibepari, ambazo ziko njiani kuelekea kuangamia. Hili linathibitishwa na fikra na hali halisi.

The idea of ‘separating religion from life’ came about in The West after the suffering that was caused by the Church’s interference in life’s affairs of people. The interference took place in the name of religion, though their religion was actually innocent of this. This is because in the Christian religion, there is no legislation for worldly matters. The clergy, in the name of religion, were legislating oppressive laws that led to certain reactions; the first reaction was to reject religion altogether. The other reaction was to recognize the religion, but that it had to be separated from life. On the basis of the first idea, thoughts were established that gave rise to regimes known as the Socialist States, which collapsed after some decades had passed and the people had suffered under their implementation. On the basis of the second idea, thoughts were established that gave rise to regimes known as the Capitalist States, which are on the way to ruin. This is indicated by the thought and the reality.

Wazo la ‘kutenganisha dini na maisha’ limempa mwanadamu haki ya kutunga sheria na kuizuia dini kuwa na haki hiyo. Ingawa wanatambua kuwepo kwa Mungu, wameligeuza jambo hilo kuwa imani ya kibinafsi isiyo na uhusiano wowote na jamii wala athari yoyote juu yake. Kwao, hakuna ubaya iwapo mungu huyo ni Allah, Yesu, Buddha au mtu mwingine yeyote. Pia hakuna ubaya kuwa na imani isiyotokana na dini yoyote. Lakini kila wakati mwanadamu ndiye pekee anayesimamia mambo.

The idea of ‘separating religion from life’ has given man the right to legislate and prevented religion from having that right. Though they recognize the existence of God they turned it into an individual notion that has nothing to do with society and has no effect on it. For them, there is nothing wrong if the deity is Allah, Jesus, Buddha or any other person. There is nothing wrong with having a belief that is not from any religion. But all the time man is the only one who manages the affairs.

Kwao, wazo hili si jambo linaloweza kujadiliwa wala kufasiriwa kwa namna nyingine. Kwa mtazamo wao, mwanadamu ndiye anayesimamia mambo yake, anayayaendesha na kupanga namna ya kutosheleza matamanio yake. Ni kwa sababu hii ndipo lilipozaliwa wazo la Demokrasia, wazo linalomaanisha, ‘utawala wa watu, unaoongozwa na watu na kwa ajili ya watu.’ ‘Utawala wa watu’ unamaanisha kwamba watu ndio mabwana wa nafsi zao, yaani

For them, this idea is not open to negotiation or interpretation. Man in their view is the one who manages his affairs, administers them and organizes the satisfaction of his instincts. It was owing to this that the idea of Democracy was born, an idea which means, ‘the rule of the people, by the people and for the people.’ ‘The rule of the people’ means the people are their own masters, i.e.

Wao ndio wanaotunga sheria, yaani ndio wanaotunga sheria (wanaolegisha).

they are the ones who enact laws i.e. they are the ones who legislate.

"Kwa watu" yamaanisha kwamba watu ndio wanaotawala kwa kile walichokitunga kuwa sheria.

‘By the people’ means that people are the ones who rule by what they have legislated.

Na 'kwa ajili ya watu' maana yake ni kwamba ni watu ambao wanatawaliwa na kile wao wenyewe wamekitunga kuwa sheria.

And ‘for the people’ means that it is the people who are ruled by what they have legislated.

Hii, kwa mtazamo wao, inatafsiriwa kuwa mamlaka tatu.

This, in their view translates into three authorities.

1 - Mamlaka ya kutunga sheria. Ni mamlaka inayotunga sheria na kanuni, kuzifanyia marekebisho, kuzifuta na kusimamia utekelezaji wake.

1 - The legislative authority. It is the authority that legislates laws and canons, amends them, abolishes them and monitors their execution.

2 - Mamlaka ya utendaji. Ni chombo kinachotekeleza sheria ya jumla au matakwa ya jumla ya watu, pamoja na sheria zilizotungwa na mamlaka ya kutunga sheria.

2 - The executive authority. It is the body that executes the general law or the general will of the people and the laws legislated by the legislative authority.

3 - Mamlaka ya kimahakama. Ni chombo kinachohukumu kila jambo kinachowasilishwa mbele yake kulingana na sheria na kanuni zilizotolewa na mamlaka ya kutunga sheria.

3 - The judicial authority. It is the body that judges everything presented before it according to the laws and canons issued by the legislative authority.

Haya ndiyo sifa za msingi za Demokrasia. Inawezekana kusema kwamba kila mfumo unaojitofautisha kwa sifa hizi za msingi ni mfumo wa kidemokrasia. Mfumo wowote unaokosa sifa hata moja kati ya hizi hauitwi mfumo wa kidemokrasia. Miongoni mwa sifa hizi, ile inayojitokeza zaidi ni dhana ya ukuu wa wananchi. Inachukuliwa kuwa ndiyo nguzo kuu ya fikra za kidemokrasia na uti wa mgongo wa mifumo ya kidemokrasia.

These are the fundamental characteristics of Democracy. It is possible to say that every system that distinguishes itself by these basic attributes is a democratic system. Any system that lacks a single attribute from these is not called a democratic system. The most prominent of these characteristics is the concept of the sovereignty of people. It is considered the primary support of the democratic thought and backbone of the democratic systems.

Je, kuna Demokrasia katika Uislamu? Je, uhalisia huu wa Demokrasia upo katika Uislamu? Ikiwa uhalisia huu wa Demokrasia upo katika Uislamu, basi tunaweza kusema kwamba 'Demokrasia inatokana na Uislamu', na kwamba 'Khulafaa Waongofu ndio walikuwa wa kwanza kuitumia Demokrasia', na kwamba 'Demokrasia ni mali yetu iliyopotea, ambayo imerudishwa kwetu.' Ikiwa uhalisia huu haupo, basi haitokani kabisa na Uislamu. Kwa hiyo ni lazima tujue msimamo wa Uislamu kuhusu Demokrasia.

So, is there Democracy in Islam? Is this reality of Democracy present in Islam? If this reality of Democracy is present in Islam, then we can say that ‘Democracy is from Islam’ and ‘the Righteous Khulafah were the first to apply Democracy’ and that ‘Democracy is our lost property, which has been returned to us.’ If this reality is not present, then it is not from Islam at all. Consequently we must know Islam’s opinion regarding Democracy.

Hakika, wazo la Demokrasia linapatana na wazo la msingi wake, ambalo ni kutenganisha dini na maisha. Limezaliwa kutokana nalo, na linachukua hukumu hiyo hiyo. Hii ni kwa sababu ni tawi la msingi uliokataliwa, na yeyote anayeamini ndani yake anachukuliwa kuwa kafiri. Inajulikana kwamba wazo la kutenganisha dini na maisha linapingana na wazo la msingi la Waislamu, ambalo ni ‘Laa ilaaha illallahu muhammadur rasoolullah.’ Wazo linalotokana na kupatana na ‘Aqeedah ya Waislamu ni hili:

Indeed, the idea of Democracy is one that is in harmony with the idea of its basis, which is the separation of religion from life. It is born from it, and it takes the same rule. This is because it is a branch of a rejected basis, and the one who believes in it is considered a kaafir. It is known that the idea of separating religion from life contradicts the fundamental idea of the Muslims, which is ‘Laa ilaaha illallahu muhammadur rasoolullah.’ The idea that emanates from and is in harmony with the ‘Aqeedah of the Muslims is:

"Hakika hukumu ni ya Allah peke yake. Ameamuru kwamba msimwabudu yeyote isipokuwa Yeye, huo ndio dini iliyonyooka, lakini watu wengi hawajui." {Hakika hukumu ni ya Allah peke yake. Ameamuru kwamba msimwabudu yeyote isipokuwa Yeye, huo ndio dini iliyonyooka, lakini watu wengi hawajui.} [TMQ 12:40].

“Indeed, the Hukm is only for Allah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not.” [TMQ 12:40].

Maana ya kauli yake 􀀬 “…lakini watu wengi hawajui.” ni kwamba hakuna kuzingatiwa kwa maoni ya wengi kuhusu hukumu ya Mola wa viumbe vyote, na kwamba sheria inapaswa kuwa ya Allah 􀀬 peke yake. Hivyo, katika mfumo wa Kiislamu, neno la mwisho ni la Allah 􀀬. Amri, katazo, ruhusa na makatazo ni ya Yule Aliye Juu Kabisa, Mkuu Kabisa, Mjuzi wa kila kitu, Mwenye ujuzi wa kila jambo, wala si ya kiumbe chochote. Hakuna mtu binafsi wala kundi lolote lenye sehemu hata ndogo katika kutunga sheria pamoja na Allah 􀀬.

His 􀀬 saying; “…but most men know not.”, means that there is no consideration for the majority’s opinion as regards the decision of the Lord of the Worlds, and that legislation should be only for Allah 􀀬. Thus, in the Islamic system the final word is for Allah 􀀬. The order, prohibition, allowing and forbidding is for the One Who is Most High, Most Great, the All- Knowing, All-Informed and NOT for any creation. No individual or group has the slightest share in legislation beside Allah 􀀬.

Mwenyezi Mungu ndiye pekee anayetoa hukumu; "Hakika hukumu ni ya Mwenyezi Mungu peke yake." [TMQ 12:40]. Hakuna mtu mwenye haki ya kuirudisha hukumu ya Mwenyezi Mungu; "Wala hakuna wa kuirudisha hukumu Yake." [TMQ 13:41] Basi itawezekanaje kulinganisha giza la usiku wa Demokrasia na mchana mkali wa Uislamu? Mwenyezi Mungu 􀀬 amesema wazi katika aya zake za wazi; "Na ukiwatii walio wengi katika ardhi, watakupoteza mbali na Njia ya Mwenyezi Mungu. Hawafuati ila dhana, na hawafanyi ila kusema uongo." [TMQ 6:116]. Yeye 􀀬 anasema; "…na huenda mkachukia kitu nacho ni chema kwenu, na huenda mkapenda kitu nacho ni shari kwenu. Mwenyezi Mungu anajua, nanyi hamjui." [TMQ 2:216].

Allah is the only One Who gives judgment; “Indeed, the Hukm is only for Allah.” [TMQ 12:40]. No one has the right to put back Allah’s judgment; “And there is none to put back His Judgment.” [TMQ 13:41] So how can the dark night of Democracy be compared with the shining day of Islam? Allah 􀀬 states clearly in his explicit ayaat; “And if you obey most of those on earth, they will mislead you far away from Allah’s Path. They follow nothing but conjectures, and they do nothing but lie.” [TMQ 6:116]. He 􀀬 says; “…and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you know not.” [TMQ 2:216].