A number of scholars in Islamic history found themselves called upon to give much attention to public affairs, particularly when they realized that the Muslim community was facing great dangers. Names like Al-Izz ibn Abd Al-Salam and Ibn Taimiyah come to mind when we consider such scholars. The first was instrumental in putting a halt to the Tartar invasion as he persuaded the Egyptian ruler that he had no choice but to prepare for a decisive battle against them. The scholar took upon himself the task of mental preparation of the army, bringing back to every soldier the feelings of readiness to sacrifice all for the sake of God and the Islamic faith. Thus, a great victory was achieved at Ein Jaloot in Palestine, and the Tartars suffered their first major defeat at the hands of the Muslims. Ibn Taimiyah fought in battle against different types of enemies and won victories for the Muslims in the battlefield as much as he won admiration in scholarly circles. Yet Al-Izz ibn Abd Al-Salam left some of the most penetrative and scholarly works in Islamic thought, and Ibn Taimiyah left a wealth of knowledge. And there were others like both in different periods of history.
Over the last two weeks we learned about Mustafa Al-Sibaie’s struggle against French and British imperialism. We learned also how he was imprisoned several times by both powers because of his leading role in mobilizing Muslims for the fight for independence. We also saw how he strove hard to maintain the Islamic character of the newly independent Syria, his home country. At the same time, he founded and led the Muslim Brotherhood, the main Islamic revivalist movement in Syria, and established a large number of specialized committees to work for the welfare of the people. He also established a number of schools for children and adult education. All this work and struggle qualified him as a national hero, but what about his scholarly work?
We mentioned that his early education was by his father, himself a scholar. He also studied at Al-Azhar both for his undergraduate and postgraduate degrees, obtaining a Ph.D. in Islamic Studies. He also pursued an academic career in addition to his public life as a member of Parliament. He wrote many books on a variety of subjects. His first book was devoted to the Sunnah and its position in Islamic legislation. This book was largely based on his Ph.D. thesis, and it was received with general acclaim throughout the Muslim world. A number of writers at the time tried to undermine the position of the Sunnah in the practical life of Muslims, claiming that it was sufficient to rely on the Qur’an in order to lead a perfectly complete Islamic life. In his book, Al-Sibaie shows how faulty such a vision is. He also looks at historical attempts to undermine the Sunnah and shows that the new trends are no more than a rehash of old, false and vain ideas. He proves with succinct argument that implementation of the Sunnah is part and parcel of the implementation of Islam. It is not possible to lead an Islamic life, both as individuals and as a community, without the full implementation of the Sunnah.
We mentioned last week that his book on social justice in Islam received some criticism in some scholarly circles, because of the choice of its title, Ishtirakiyat Al-Islam or Islamic socialism. However, there was little disagreement about the contents of the book or that it correctly reflected the Islamic approach to social problems, particularly the measures Islam puts in place to ensure the eradication of poverty.
Another very important book by Mustafa Al-Sibaie is Sharh Qanoon Al-Ahwal Al-Shakhsiyyah, which is an explanation of the Syrian personal and family law. This is a law based largely on the Hanafi school of Fiqh, but also incorporates the views of other schools, and a number of views of some leading scholars, such as Ibn Taimiyah and Ibn Al-Qayyim. The book provides a scholarly analysis of this law, so that people would understand its basis and Islamic nature. The book is in two large volumes. The first begins with a historical discussion of different formulations of Islamic principles in personal and family matters into well-defined legal provisions, starting with the great Hanafi scholar, Abu Yussuf. It then moves on to discuss the provisions concerning marriage, divorce and other ways of terminating marriage. The second volume is in two parts. The first is devoted to the will and the second to the Islamic system of inheritance. Thus, the book provides guidance of the operation of the Syrian law, but it is also useful to non-Syrian readers as it shows a practical method of putting Islamic principles into practice.
Mustafa Al-Sibaie wrote another book on women and their status in Islam and under the law. The book, Al-Mar’ah bayn Al-Fiqh wal-Qanoon, is an in-depth study of what position should women occupy in modern society, so that they would observe Islamic teachings and have their legal privileges.
In his introduction, Al-Sibaie says: “The woman question represents the basic issue of every human society, past and present. She represents half the society in numbers, what is most beautiful in society with regard to feelings, and what is most complex with regard to problems. Hence, intelligent people should think of the woman question as the most important issue of society, rather than let men think of her as a source of accomplishment or beauty.”
After a historical survey of the position of women in different societies, Al-Sibaie outlines the Islamic principles that form the framework within which the two sexes interact in Islamic society. He outlines the differences between man and woman under Islam, showing that there is absolutely no element of inferiority in women’s position in Islamic society.
Another book by Mustafa Al-Sibaie is Min Rawa’ie Hadaratina, or “Glorious Aspects of Our Civilization”, which consists of an introduction and 13 essays he had written originally for radio. He shows that civilization moves in cycles, with one nation taking over from another at the helm of the civilized world. He also shows how Islamic civilization was able to make great strides in almost every aspect of civilization, pointing out the areas in which Islam was instrumental in giving our civilization a unique status. A most important example is the equality of all human beings. Although different races and communities lived under Islamic civilization, they were all equal, with no superiority of any race or nation, as in other civilizations, past and present.
Yet another book tackling social issues is Al-Sibaie’s Akhlaquna Al-Ijtima’iyah, which could be roughly translated as “Our Social Values”. Again he speaks here on social problems and ills and how they are treated and dealt with under Islam. What is especially important in this book is its friendly address. It is not an exercise in moralization, extolling certain virtues. Rather, it is a heart-to-heart address, pointing out problems affecting society and how they are treated under Islam. Thus he speaks about contempt and arrogance, miserliness and extravagance, selfishness and generosity, exaggerated love and hatred, individuality and community, etc.
Mustafa Al-Sibaie devotes one of his books to Fasting: Its Rules and Philosophy, and another to lessons we may derive from the life of the Prophet. Three of his books speak about Islamic revival. One shows the practicality of Islam and the other two are on the Muslim Brotherhood: One explains their role in defending Palestine and the other explains the need for the movement and its approach.
In total, Al-Sibaie wrote 17 books. When we remember that he was fully engaged in public life as a campaigner for independence, fighter, and political figure, and that he was also the founder and leader of a revivalist movement, we wonder how he could fit all these activities in his short life, considering that he did not reach his fiftieth birthday. To answer this, the present writer would like to say that he was in Al-Sibaie’s home when he heard him remark that he read in a newspaper that the British prime minister was on holiday. He could not understand how the leader of the British Empire could afford to take leave and be away from his office. Al-Sibaie said: “I looked at my own life, with my little responsibilities compared to him. I remembered how many a night I could hear the call to Fajr prayer and I was still at my desk attending to duties that I could not leave till the morning.” It was by utilizing every moment in his life that Al-Sibaie could achieve what he achieved.
Mustafa Al-Sibaie died on Oct. 3, 1964 at the age of 49. May God shower His mercy on him.
