Satanism (part 32)

Author: Abdul Hai Lian

Satanism (part 32)

Strategies for Confronting Satanism

Satanism is among the destructive movements and belief systems that, unfortunately, have spread rapidly across the world in recent years. Islamic countries, which are regarded as the primary targets of colonial powers, have consistently been the focus of promoters of Satanism, who—by spending vast sums of money—seek to dismantle the rich Islamic culture. By emptying society of Islamic culture, they aim to dominate it with ease.

One of the most effective tools for spreading Satanism in Islamic societies is the promotion of Satanist music (such as rap and metal music). This has succeeded in attracting a considerable number of young people and alienating them from their own identity. Much of the content of these songs is incomprehensible to many youths; nevertheless, they hum them repeatedly, and gradually these melodies and messages become ingrained in their minds.

The wide scope of the danger posed by this belief system within society necessitates a serious and systematic confrontation based on clear strategies. The forthcoming discussion addresses this issue in two sections: preventive (protective) strategies and corrective (remedial) strategies.

1. Preventive Strategies

Undoubtedly, prevention is always more important than cure—especially when societal well-being and matters of belief are at stake. Therefore, the best method for confronting Satanism is prevention. Preventive strategies encompass various fields and dimensions, some of the most important of which are outlined below.

Religious and Creedal Education

The human need for proper upbringing—especially in matters of belief and creed—is greater than the need for food and nourishment. This is because belief functions as a control center for human behavior; thus, deviation in belief inevitably leads to deviation in conduct. By religious and creedal education aimed at confronting the spread of Satanism in Islamic society, we mean paying careful attention to the following points:[1]

1. a) Disseminating and promoting religious beliefs and firmly institutionalizing them within society in the best possible manner;

2. b) Restoring the sanctity, dignity, and true status of creedal concepts (such as monotheism, sincerity, worship, Islam, and faith) within society, and clarifying them for the younger generation;

3. c) Correctly explaining imported ideas that contradict religious beliefs, exposing their deviations, and clarifying the dangers of inclining toward them;

4. d) Identifying the roots of the beliefs and intellectual deviations of false and anti-religious groups, and exposing the role of colonial powers in promoting such ideas within Islamic societies;

5. e) Emphasizing the practical implementation of all aspects of religion and encouraging society as a whole toward religious practice rather than mere theoretical belief;

6. f) Reviving and strengthening the role of the mosque in Islamic society, activating it as a center of moral and religious upbringing through up-to-date methods and proper guidance of Muslims;

7. g) Specializing the work of da‘wah (Islamic invitation) and entrusting pulpits to qualified specialists in the field of Islamic preaching;

8. h) Designing and organizing comprehensive and appropriate educational programs for preachers, mosque leaders, and religious speakers;

9. i) Establishing continuous coordination and harmony between the educational programs of the family and those of schools and educational institutions.

Legislation and Implementation of Islamic Laws

The sphere of legislation is one of the most important arenas in confronting atheism and destructive social deviations. Serious attention by Islamic rulers to legislating laws based on Sharia—while considering the objectives of Islamic law (maqāṣid al-sharī‘ah) and the welfare of humanity, as well as possessing the power to implement them—will lead to the eradication of atheistic ideas, especially Satanism. Achieving this goal requires attention to the following points:[2]

1. a) Enacting Islamic laws in the best possible manner so as to close the doors to corruption and social discord;

2. b) Implementing Sharia and relying on Islamic laws to confront intellectual and ideological deviations;

3. c) Giving serious consideration to the public interest while observing the objectives of Sharia in both legislation and implementation;

4. d) Conducting a firm struggle against all manifestations of lust-driven behavior, anti-cultural, immoral, and anti-religious practices;

5. e) Criminalizing all forms of Satanist activity, including promotion, participation in their gatherings, and the dissemination of Satanist symbols and signs within society;

6. f) Applying Sharia-based and legal measures against promoters of Satanism, treating them as social offenders.

Continues…

Previous Part

References:

[1]. Al-Nahwi, ‘Adnan, Al-Haqiqah al-Kubra fi al-Kawn wa al-Hayah, Riyadh: Dar al-Nahwi, 1st ed., 1416 AH, p. 179;

‘Ali, Sa‘id Isma‘il, Usul al-Tarbiyah al-Islamiyyah, Egypt: Dar al-Salam, 2nd ed., 1428 AH, p. 35;

Al-Nahlawi, ‘Abd al-Rahman, Usul al-Tarbiyah al-Islamiyyah wa Asalibiha, Damascus: Dar al-Fikr, 3rd ed., 1425 AH, pp. 109–110.

[2]. Al-Mut‘ani, ‘Abd al-‘Azim, ‘Uqubat al-Irtidad ‘an al-Din, Cairo: Maktabat Wahbah, 1st ed., 1414 AH, pp. 6–7;

Al-Dajni, Yahya, Makhatar ‘Ibadat al-Shaytan ‘ala al-Da‘wah al-Islamiyyah, p. 35;

Al-Shatibi, Al-Muwafaqat fi Usul al-Shari‘ah, Beirut: Dar al-Kutub al-‘Ilmiyyah, 1st ed., 1991, vol. 2, p. 4;

Ibn Qayyim al-Jawziyyah, I‘lam al-Muwaqqi‘in ‘an Rabb al-‘Alamin, Cairo: Dar al-Hadith, 3rd ed., 1417 AH, vol. 3, p. 5.