Islam is the deen revealed by Allah (swt) upon Muhammad (saw) to organise the relationship of man with his Creator, with himself, and with other human beings. Man's relationship with his Creator includes the ‘aqaid (creeds) and the acts of worship. Man's relationship with himself includes the moral code, diet, and clothing. Man's relationship with other humans involves societal transactions and the penal code. Hence, Islam is an ideology addressing all life affairs. It is not a theology that deals with priestly matters, whatsoever. It does away with authocracy (the dichotomy of clergy) for there is not a group called the clergy and another group called temporal. All those who embrace Islam are considered Muslims and are equal (in terms of obligation and rights) from the viewpoint of Islam. Hence there is no clergy and secular/temporal men, for its spiritual aspect means that all things are created by a Creator and organised by His order. Such a profound view of man, life and the universe and what surrounds them and what is related to them, necessarily shows that all of these are defective (naaqis), deficient (a'ajiz), and needy (multtaj). This confirms beyond doubt that all these are created by a Creator, governed by His commands and that man, when he proceeds in this life, needs a system to organise the satisfaction and fulfilment of his instincts and organic needs. This system cannot emanate from man as he is deficient and lacks comprehensive knowledge. Furthermore, man's ability to set such a system is subject to differences, inconsistency, and contradiction. This will produce a system full of contradiction that will lead to man's misery. The system must, therefore, come from Allah (swt). Thus it is obligatory that man conducts his actions according to a system from Allah (swt). However, if man complied with the Islamic system based on the pursuit of the material benefit of this system and not because the system was from Allah (swt), it will be devoid of a spiritual aspect. Therefore, man must organise his actions in life by the commands and prohibitions of Allah (swt) based upon his comprehension of his relationship with Allah (swt) so that the spirit would exist when man undertake his actions. This is because spirit is man's observation of his relationship with Allah (swt). The mixing of matter with spirit is the presence of the comprehension of the relationship with Allah (swt) the moment that the action is performed, so he (man) proceeds according to the commands and prohibitions of Allah, based on comprehending this relationship with Allah (swt). An action is a matter, and the comprehension of the relationship with Allah when performing this action is spirit (ruH). Thus directing one's actions according to the commands and prohibitions of Allah (swt) based on the comprehension of this relationship - is mixing matter with ruh. Accordingly, when a non-Muslim acts according to the AHkam Shara’iah which are derived from the Qur'an and Sunnah, his actions are not directed by spirit, and the mixing of matter and spirit does not exist in his actions. This is due to the fact that he did not believe in Islam and did not comprehend the relationship with Allah (swt). He simply appreciated the system and thus organised his actions accordingly. This is in contrast to a Muslim who undertakes his actions according to Allah's (swt) commands and prohibitions based upon his comprehension of his relationship with Allah (swt) and whose goal in complying with the commands and prohibitions of Allah (swt) is attaining Allah's (swt) pleasure and not just the benefit the system provides. Therefore, it is necessary that the spiritual aspect exists in things and that the spirit (ruH) exists when undertaking actions. It must be clear for all that the spiritual aspect means that the thing is created by a Creator i.e. the relationship of the created (thing) with the Creator, while the spirit is the comprehension of this relationship, i.e .man's comprehension of his relationship with Allah (swt). This is the correct concept (of the spiritual aspect and of the spirit) and all other concepts are false. It is the profound and enlightened view to the universe, man, and life that has led to the correct results and to this correct concept.

Some religions have maintained that the universe has two aspects, the sensorial (maHsoos) and the unseen (mughayyab). Man also embodies both spiritual ascension and physical yearning. Life includes both the materialistic and spiritual aspects. They assume that the sensorial contradicts the unseen, and the spiritual ascension can't be together with the physical yearning, and matter is separate from the spirit. They contend that these two sides are separated from one another due to their fundamental contradiction in nature. Thus, they cannot be mixed and the increase in one leads to a deficit in the other. Consequently, those who desire in the Hereafter have to in the spiritual dimension. Based on this understanding, two authorities have arisen in Christianity, the spiritual and the temporal: "Render unto Caesar what is Caesar's and unto God what is God's". The people yielding spiritual authority into their hands, the clergy and priests, endeavoured to acquire temporal authority so as to give the spiritual authority in life preference over it. As a result, a severe conflict arose between the temporal and the spiritual authorities culminating with the church being confined to the spiritual authority and was prevented from interfering in temporal matters. Religion, was then separated from life because it is clerical.

This separation between deen and life is the doctrine of the Capitalist ideology. It is the basis of Western haDarah and the intellectual leadership which the Western colonialists call for and subsequently conveyto the world. It is the main pillar of its culture. Based on this doctrine they shake the Muslims belief in Islam. They measure Islam, by analogy, with christianity, as being both religions. Thus, anyone who carries this notion, the separation of deen from life is an indirect or direct agent directed by the Western intellectual leadership. He works intentionally or ignorantly as an agent of Western colonialism. He is either ignorant of the Islamic ideology or its enemy.

Islam views that objects comprehended by our senses as matter and their being created by a Creator determines the spiritual side in them. The spirit (ruH) is man's comprehension of his relationship with Allah (swt). Thus, there does not exist a spiritual aspect separated from the materialistic aspect. There is not also spiritual ascension and physical desires in man. Rather, he has organic needs and instincts which need to be satisfied. One of the instincts in man is the instinct of religiousness which means the need for the Creator, the Organiser, which results from the natural inability intrinsic in man. The satisfaction of the instincts cannot be labelled as materialistic aspect or spiritual aspect. Rather, it should be viewed only as a fulfilment. If man satisfied these organic needs and instincts in accordance with the system revealed from Allah (swt) and in accordance with his relationship with Allah (swt), this satisfaction would be directed by the spirit. If the satisfaction was not based on a system or a system not revealed by Allah (swt), then the satisfaction will be purely materialistic and will lead to man's misery. If the instinct of reproduction (ghareezat an-nau')was satisfied without a system or with a system not from Allah it would lead to misery. Whereas, if it were satisfied through the system of marriage, which is revealed by Allah (swt) according to the aHkam of Islam, it would be a marriage resulting in tranquillity. If the instinct of religiousness (ghareezat at-tadayun) was satisfied without a system or with a system not from Allah (swt), such as by worshipping other human beings or idols, it would be polytheism (shirk) and disbelief (kufr). If it were to be satisfied with the aHkam of Islam, it would be 'ibadah (worship). It is therefore necessary to observe the spiritual aspect in all things and to perform all actions by following Allah's (swt) commands and prohibitions, based on man's comprehension of his relationship with Allah (swt). In other words, the actions are directed by the spirit. Therefore, there are no two parts in the action. The fact is that there is only one thing which is the action. Describing the action as purely material or directed by spirit (ruH) does not derive from the action as such but from either being directed according to the rules (aHkam) of Islam or not. So, for example, when a Muslim kills his enemy in the battlefield his action is considered Jihad for which he will be rewarded, since it is directed by the aHkam of Islam. When the same person kills an innocent person, Muslim or otherwise, his action is considered a murder for which he will be punished, because it is against the commands and prohibitions of Allah's (swt). Both actions are the same, which is killing, and they stem from man. However, the killing would be worship when it is directed by the spirit and murder when it is not. A Muslim is thus obliged to direct his actions according to the spirit (ruH). Mixing of matter with spirit is not only possible, it is rather obligatiry. It is not permissible to separate matter from spirit. In other words , it is not allowed to separate any action from being carried out according to the commands and prohibitions of Allah (swt) on the basis of comprehending the relationship with Allah. Accordingly, everything that implies the separation of the spiritual aspect from the material aspect should be removed. Thus, there is no clergy in Islam, no spiritual authority in the priestly sense and no temporal authority which is separated from deen. Rather, Islam is a deen of which the State is an integral part. The State is a group of the AHkam shar’aiah in the same manner that the prayer is. It is the method to implement the rules of Islam and to carry the Islamic da’wah. Therefore, anything that confines deen to the spiritual sense, separating it from politics and ruling should be abolished. Thus all institutions established to exclusively oversee the spiritual aspects have to be abolished. So the department of mosques has to be dissolved and mosques should follow the department of education. The Sharai'ah courts and the civil courts must also be dissolved making the court system one and based upon Islam. After all, the authority of Islam is one.

Islam is an ’aqeedah and system. The 'adeedah is the belief in Allah (swt), His Angels, His Books, His Messenger (saw)s, the Day of Judgement, and al-QaDaâa wal Qadar, the good and the bad are from Allah (swt). Islam builds the ‘aqeedah, which the mind can comprehend, on the mind. This includes the existence of Allah (swt), the Prophethood of Muhammad (saw) and the Qur'an. The aspects of the ‘aqeedah which are beyond the senses (ghayb) such as the Day of Judgement, Angels, Paradise, and Hell, are all based upon and proved by conclusive textual evidences (daleel naqli) namely, the Qur'an ul- Kareem and the hadith mutawatir which are themselves built upon rational proofs. Islam has made the intellect the foundation for (legal) responsibility.

The systems are aHkam Sharai'ah which organise man's affairs. The Islamic system handled all of man's affairs in general form and by general meanings, enabling one to derive detailed rules from these general meanings when carrying out the implementation. Thus Qur'an and Sunnah include general outlines i.e. general meanings to deal with man's problems in his capacity as a human being leaving the mujtahideen to deduce from these general meanings partial judgements for problems that occur throughout the different times and places.

Islam has one consistent approach in solving problems. It invites the mujtahid to thoroughly study the issue till he understands it and then to study the relevant shar’ai texts and finally deduce the solution for the issue from the texts. The mujtahid thus deduces the Hukm shar’ai for this question from the shar’ai evidences; and Islam has no use of any other method. Any issue facing man should be however studied as only a human problem. It should not be studied partially as an economic, social, political or any other type of question. It should be rather studied as a (human) question requiring hukm shar’ai in order to know the Hukm of Allah (swt) related to it.