Note Ungs 2030
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THE ISLAMIC WORLDVIEW
(UNGS 2030)
The Meaning of Worldview
STANDARD CONTENTS © Department of General Studies, 2008
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Worldview Defined:
„Worldview‟ is an English translation of the A set of attitudes on a wide range of fundamental
German term “Weltanschauung”.
It is rendered in Arabic as “Ru‟yatu li al-wujud or
matters.
A comprehensive set of propositions about
Tasawur li al-wujud”, (نهىجىد
)زئيت نهىجىد ؤو حصىز
various aspects of the world.
A unified and comprehensive view of the world
around us and man‟s place within it.
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Basic assumptions and images that provide a
What a worldview does
A worldview encapsulates answers regarding
more or less coherent, though not necessarily accurate, way of thinking about the world.
A worldview is a profile of the way the people
within a specified culture live, act, think, work and relate. It is a “map” or culture‟s social, religious, economic and political views and relationships
broad questions of "life understanding." These questions are lifetime concerns and sources of anxiety. They involve fundamental matters, expressed in the form of queries. Here are some examples of ongoing human concerns:
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Worldview influences all aspects of life Some
IMPACT OF WORLDVIEW
Helps us to know peoples and their cultures. Helps us to interact with nature, individuals, nations, cultures and civilizations.
worldviews such as Islam cover all aspects of life including the personal, social, economic, political, cultural, civilization besides dealing with spiritual, moral, and Aqidah issues. But there are other worldviews which focus only on spiritual, material, social, or economic aspects of human life. Any worldview should be able to answer the ultimate questions not necessary correct answers but at least consistent
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1. 2.
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Some of the Fundamental Questions addressed by worldview
3. Helps us to correct our own values, perspectives, attitudes and behaviours. 4. Helps us to formulate theories of politics, sociology, culture, etc.
How far out does the universe go? Did it have a
beginning and will it have an end?
How did humans come about here on earth? Does life have a purpose? If it does, what is it that
gives meaning to one‟s life? Does one‟s daily conduct matter in the long run? What happens to a person at his/her death? Is there God? What are His attributes? What is good and what is bad? How can one know the good and the bad? How should one treat others? How is knowledge obtained?
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The Definition of Islamic worldview “Ru‟yat al-Islam li al-wujud” “ A metaphysical survey of the
It is not a worldview that is formed merely by
visible as well as the invisible worlds including the perspective of life as a whole”. Al-Attas in “Islam and the
Challenge of Modernity, p. 27.
Islamic worldview encompasses the issues of
amalgamation or historical concoction of various cultural values. Rather, it is a well established framework derived from the revelation and interpreted by Muslim scholars throughout Islamic history
universe, creator, prophethood, society, man, and hereafter.
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This frame of reference provides us with
correct and consistent answers to the ultimate questions pertinent to the issues of God, unseen, man, universe, and life. It also guides man as a vicegerent of Allah to the correct belief system, shari„ah, and ethical values.
The worldview of Islam encompasses both al-
dunia ( ) اٌذٔ١بand al-akhirah ( ) ا٢خشةin which the dunia aspect must be inextricably linked to the akhirah aspect, and in which the akhirah aspect has ultimate and final significance.
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The Main Elements of Islamic worldview
God; Revelation (i.e. the Qur‟an) and Prophethood; God‟s Creation; Man and the psychology of human soul; Knowledge; Religion Freedom; Values and virtues; Hereafter And happiness.
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The Objectives of Islamic worldview
To provide the Muslims with the true knowledge and To teach people the way and method how to
explanation about the world, seen and unseen, as they are explained in the Qura'n.
achieve the main values of Islam in human life.
To establish the fundamental ethical precepts,
such as justice, freedom, trust, and dignity of human life and existence.
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worldview of Islam comprises both
al-dunya and alAkhirah aspects, in which the dunya-aspect must be related profoundly to the Akhirah-aspect, and in which the Akhirah-aspect has ultimate and final significance. nor is it one that is formed gradually through a
historical process of philosophical speculation and scientific discovery, which must of necessity be left vague and open-ended for future change and alteration in line with paradigms that change in correspondence with changing circumstances.
It is not a worldview that undergoes a dialectical
Islamic worldview is not a worldview that is formed
merely by the gathering together of various cultural objects, values and phenomena into artificial coherence.
process of transformation repeated through the ages, from thesis to anti-thesis then synthesis
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Western Perception of Worldview
Most of the western perceptions of worldview
Most of the western perceptions of worldview
rely more on our existing reality, experience and life. They don‟t give much consideration to the issues related to the unseen world and hereafter.
Most of the western perceptions of worldview
consider it as a product of culture and experience. According to them, religion itself is produced by people and culture.
In the Muslim perspective, Islamic worldview is
consider it as assumption, but this is not true from an Islamic perspective because in Islam, we consider it as a system and truth derived from revelation.
not a cultural product of Arab, Indian, or Malay. It is rather derived from the revealed word of God without corruption and change. This revelation is then understood by Muslims through their different cultural backgrounds and experiences.
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Classification of Worldview
Worldview
Religious worldview
There is a universal spirit, god, deity or divine
entity
This divinity has established an eternal moral
Religious Religious Non-religious
Revealed and preserved
Revealed but Interpolated
Not revealed but Based on human wisdom
order that, in part at least, can be known to human beings People have the duty to follow eternal moral dictates This human conduct has long-term (beyond individual death) significance.
Scientific
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Mythological
Philosophical
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Characteristics of Religious Worldview
The Religious worldview considers both the world
It
of seen and unseen. It is comprehensive in its perception of the world. It does not undermine any dimension of reality and existence
Its basis is on the scripture or „sacred‟, revealed
is more stable than the scientific and philosophical worldview, in terms of having certain and unchangeable principles of belief system and ethical system.
The Religious worldview in general imparts to
or non-revealed text.
our life the sense of responsibility, meaning, and purpose. This means that life and the existence has a meaning and a purpose. Therefore, it makes our life as a responsibility towards God, and towards other people.
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Myths
The word
mythology (from the Greek mythología, meaning "a story-telling, a legendary lore") refers to a body of folklore/myths/legends that a particular culture believes to be true and that often use the supernatural to interpret natural events and to explain the nature of the universe and humanity.
ري ُ ِ " وَ ِبذَا ُخًَِ عَهَيِهِىِ آيَبَُُب قَبُىا قَدِ سًَِعَُِب نَىِ َشَب ُ نَ ُهَُْب يِثْمَ هَرَا بٌِْ هَرَا ب َّ َؤسَبط ِال ء ق ح ن حه )31 :األَونِنيَ" (األَفبل َّ
When our Signs are rehearsed to them, they say:
we have heard this (before): if we wished, we could say (words) like these: these are nothing but tales of the ancients.
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Philosophical worldview
م ُ ِ "قَبُىا ؤَئِرَا يِخَُِب وَكَّب ُحسَابّب وَعِظَبيّب ؤَئَّب نًََبِ ُىُىٌَ نَقَدِ ُعِدََِب َحِ ُ وَآبَب ََُب هَرَا يٍِِ قَب ٍ ئ و ُِ ع ث ُُ ن )83-82 :ٌبٌِْ هَرَا بِال َؤسَبطِري األَونِنيَ" (املايُى َّ ُ
They say: What! When we die and become dust
It derives from philosophy and it means to
and bones, could we really be raised up again? Such things have been promised to us and to our fathers before! They are nothing but tales of the ancients!
deal with fundamental questions of life here and hereafter. It uses logical reasoning, deduction, induction , mathematic and speculation. The Philosophical worldview is more wider in its scope than the scientific worldview. It deals with issues of philosophical and metaphysical world.
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Main Characteristics
It attempts to give a meaning to creation and
It is more comprehensive than the scientific
life. It does not have the exactness of sciences but it instills in ourselves a sense and meaning. Its results and findings are not precise and measurable like scientific worldview‟s but they open new ways for human beings to think beyond their physical world.
worldview, because it deals with physical and metaphysical realties.
If scientific worldview deals only with certain part
of the universe, the Philosophical worldview deals with the entire existence and the universe.
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Modernity as paradigm shift from religious worldviews to secular worldviews Philosophers call the 17th century the "Age of Reason" when the likes of Sir Francis Bacon, Pascal, Hobbes, Galileo, Descartes and Spinoza injected into the thought patterns of humanity the idea that human beings were rational and lived in a rational world which had been created by a rational God. Because God, creation and people were rational, humans could figure things out - answers would come from scientific inquiry and research. The 18th century is popularly called the "Age of Enlightenment" (a somewhat loaded term). Locke, Berkeley, Voltaire, Hume and others proposed ideas which led people to believe that the rational universe could be understood without reference to a supernatural God. Soon, the authority of the Bible, especially its supernatural parts, was under attack as theologians sought to "demythologize" scripture.
Kant, John Stewart Mill, Nietzsche, Marx, Hegel and
Kierkegaard ushered in the so-called "Age of Ideology", also called "existentialism", in the 19th century. Frederick Nietzsche cynically remarked that the only reason the poor and disenfranchised want justice is so that they seize political power, and the only reason the powerful teach toleration and benevolence is to keep the disenfranchised under their control. In both cases, the motive is selfishness. To Nietzsche, it was all about power - everyone is seeking to either gain or keep power over others. Because Jesus taught love and forgiveness, Nietzsche called Him "the pale enemy". (Nietzsche died in an asylum after 10 years of syphilis-induced insanity.)
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Sigmund Freud taught that religion was merely
20th century philosophers like Sartre, James and
the unconscious projection of a humanity trying to rid itself of guilt-induced neurosis. Karl Marx believed that religion was a tool used by the powerful to bludgeon the proletariat into continued submission. And Charles Darwin presented a seemingly reasonable alternative to special creation.
Russell, continued the path set by their predecessors, stretching existentialism into the "Age of Analysis". The belief that life is absurd and cannot be understood was gradually replaced by the desire to analyze, delve into the mystery which is man and develop individualistic philosophies which are relative to each person, rather than universally applicable. These influences combined to form the modern view that religion is an unnecessary evil. Religion has been used by the up and in to oppress the down and out, and, if our existence can be explained without it, why do we need it?
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Secularism
The English word
Components of secularization
Disenchantment of nature
freeing of nature from its religious overtones. Nature This
secular derives from the Latin word saeculum, meaning “this present age”, “this world” of change as opposed to the eternal “religious world”.
It is defined as “the liberation of man from
religious and metaphysical tutelage, the turning of his attention away from other worlds and towards this one.”
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is not a divine entity. provides an absolute condition for the development of natural science. However highly developed a culture‟s powers of observation, however refined its equipment for measuring, no real scientific breakthrough is possible until man can face the natural world unafraid.
Desacralization of politics
No one rules by divine right. Significant political and social change is almost
Deconsecration (relativization) of values
The disappearance of securely grounded values There are no longer the direct expression of the
impossible in societies in which the ruling regime is directly legitimated by religious symbols.
divine will. They have ceased to be values and have become valuations
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Scientific worldview
It is based on the premises and findings of
The main steps of scientific method
Identify the problem or question through
science,
Science is the source of all explanations
observation
Propose hypotheses and assumptions that
pertaining to the issues of creation, life, men, and other issues Based on 4 important foundations:
Materialism, logical positivism, empiricism,
should explain the problem posed
Collect data and information Test the hypotheses. If any of hypotheses are
skepticism
wrong reject it, or modify it, or replace it until you get the correct one.
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If your hypotheses are correct. You accept and provide a full explanation of the problem. Repeat the test in similar situations and if the result is the same, then you may proceed to construct a scientific theory. The latter provides a consistent and rational explanation of the phenomenon or the problem. If this scientific theory stands and resists many tests, then it becomes scientific law. The fact usually remains intact for long period of time but they can be questioned with development of human understanding and the new data and tool of research. And once a fact is questioned the process of research takes the same course as mentioned above.
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Positive and Negative Aspects of Scientific Method
Because it is based on experiment and
empirical research, its findings are more exact and authentic and they can be verified through using statistic, mathematics, and measurement.
However, these exact results only apply to a
certain part of our existence, the physical world. The scientific worldview cannot give us exact and authentic knowledge or interpretation of the metaphysical world.
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Therefore, the scientific worldview is not capable
The Scientific worldview also allows man to
of providing comprehensive and consistent explanation of the entire world.
The
discover many laws and pattern of God in the universe.
However, the scientific worldview passes its
Scientific worldview is very important, because it allows human reason to exercise its ability and to produce knowledge in many fields.
limitation when it gives human senses and reason a role beyond their capacities. In scientific worldview, Aql and senses become the only source of knowledge that can be accepted; any other source including revelation cannot be accepted.
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However, the scientific worldview failed to protect
Scientific worldview enabled the human mind to
produce industries, sciences and technologies. It opened many ways for human mind to exploit nature and discover its laws.
man and nature from destruction. One of the main reasons of this attitude of scientific worldview is because it undermines the moral, ethical, and religious factors.
According to the scientific worldview, the only
sources of knowledge are reason, experiment, nature, senses, and human experience. It does not consider revealed knowledge as a source of knowledge that can provide guidance to people and answer their questions. In this sense, the scientific worldview was unable to discover the sense and role of morality in human life.
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The place of man in the mechanistic-materialistic view is clearly portrayed by Bertrand Russell (1872-1970) in the 1903: The philosophy of nature is one thing, the philosophy of value is quite another….Undoubtedly we are part of nature, which has produced our desires, our hopes and fears, in accordance with laws which the physicist is beginning to discover. In this sense we are part of nature, we are subordinated to nature, the outcome of natural laws, and their victims in the long run… But in the philosophy of values the situation is reversed… We are ourselves the ultimate and irrefutable arbiters of values and in the world of value Nature is only a part…In this realm we are the kings, and we debase our kingship if we bow down to Nature. It is for us to determine the good life, not for nature – not even for Nature personified as God.
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Therefore, the scientific worldview failed to give
meaning to life and existence. It only gives power of controlling nature, but it lacks the sense of meaning to our life. Therefore, the scientific worldview should adopt new approaches which involve values, moralities, and ethics in the process of scientific research.
It rejects, therefore, the existence of God or gods on
Materialism
Materialism is a theory that physical matter is the
only or fundamental reality and that all beings and processes and phenomena can be explained as manifestations or results of matter.
Materialism excludes the existence of entities
whom the universe would depend for its existence or mode of operation; it denies the existence of angels or spirit; it questions the notion of a soul, if taken to be immaterial entity separable, in principle, from the human body.
that are radically different from or superior to the matter of our ordinary experience. In materialistic worldview, only matter matters. Everything that is not physical and material is not accepted.
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All knowledge of the world and of society must be Its two main targets are therefore theism and
based on sense experience and ultimately on science.
Like positivism, materialism lays stress on science
dualistic views of human nature.
It negates the existence of all that doesn‟t fall
within the framework of change and transformation and is not perceivable by sense organs
as the only legitimate source of knowledge about the causalities of the world
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Postmodernism
It is a trend to shift modern paradigm to a new A view which, for example, stresses the priority of
paradigm which is called postmodernism. Belief that individuals are merely constructs of social forces, that there is no transcendent truth that can be known; a rejection of any one worldview or explanation of reality as well as a rejection of the reality of objective truth.
the social to the individual; which rejects the universalizing tendencies of philosophy; which prizes irony over knowledge; and which gives the irrational equal footing with the rational in our decision procedures all fall under the postmodern umbrella.
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A cultural and intellectual trend of the twentieth
Postmodernism claims to address the sense of
and twenty-first centuries characterized by emphasis on the ideas of the decenteredness of meaning, the value and autonomy of the local and the particular, the infinite possibilities of the human existence, and the coexistence.
despair and fragmentation of modernism through its efforts at reconfiguring the broken pieces of the modern world into a multiplicity of new social, political, and cultural arrangements
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Seven principles and characteristics of postmodernism truth is relative, 1. No absolute truth, contingency is everything. The ONLY
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ABSOLUTE TRUTH is that there are NO ABSOLUTE TRUTHS (Feyerabend)
2. No reality: there is no ultimate reality behind
Total Doubt Multiplicities of truth, ethnicities, cultures … Equal representation for class gender sexual orientation
things: we see largely what want to see, what our position in time and place allows us to see… 3. Only Simulacrum: Imagination and speculation 4. Meaningless and valueless.
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General Overview of Islam and Its main Characteristics
The word “Islam” is derived from “salm” or “silm”, meaning
The Hadith of Jibril on Islam, Iman & Ihsan
Umar ibn al-Khattab said : One day while we were sitting with the Messenger of Allah, there appeared before us a man whose clothes were all white and whose hair all black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the Prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said:"O Muhammed, tell me about Islam". The Messenger of Allah replied: "Islam is to testify that there is no god but Allah and Muhammed is the messenger of Allah, to perform the prayers, to pay the zakat, to fast during the month of Ramadhan, and to make the pilgrimage to the House if you are able to do so.“
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literally:
submission, surrender, safety/protection and peace.
As a religion, Islam stands for “complete submission and obedience
to Allah”. It is the religion of Allah (S.W.T) which is revealed to mankind.
It was so named by God.
”“اٌ١ََٛ أَوٍّجُ ٌىُ دِ٠َٕىُ ٚأَحّّجُ عٍَ١ىُ ِٔعّخِٟ ٚسض١جُ ٌَىُ اإلسالَ دِ٠ًٕب ِ َ َ َُْ َْ ْ َ ْ َ ْ ِ ُُ َْ ُْْ َ َْْ َ ُْ “This day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islam as your religion.”(5: 3)
Islam is the name of religion brought by all messengers of Allah from
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Prophet Adam to Prophet Muhammad –peace be upon them.
He said:"You have spoken rightly", and we were amazed
He said: "Then tell me about the Hour". The Prophet said: "The one questioned about it knows no
at him asking him and saying that he had spoken rightly. Then he said: “Now, tell me about iman.
The Prophet said:"It is to believe in Allah, His angels, His
better than the questioner.“
He said: "Then tell me about its signs.“ The Prophet said: “When the slave-girl will give birth to
books, His messengers, and the Last Day, and to believe in God‟s decree, both the good and bad thereof.“
He said:"You have spoken rightly". He said: " Then tell
her mistress and when you will see the barefooted, naked, destitute people competing in constructing high buildings.“
Then he took himself off and I stayed for a time. Then he
me about ihsan.“
The Prophet said: "It is to worship Allah as if you see
Him, and even if you do not see Him, He truly sees you."
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said: "O Umar, do you know who the questioner was?" I said: "Allah and His messenger know best". He said: "He was Jibril (Gabriel), who came to you to teach you your religion.” (True report transmitted by Imam Muslim)
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:اإليمانal-Iman
The word “īmān”, derived as it is from “amn” and
Four Meanings of Islam اإلسالم
There are four basic meanings for the word islam (as submission), ranging from the broadest to the narrowest: The natural submission of all creatures to the Law of Allah: " َُْٛ" أَفَغ١ْشَ د٠ٓ َّللا ٠َبغَْٛ ٌَُٚٗ أَسٍَُ ِْٓ فِٟ اٌسّبٚاث ٚاألَسْ ض طَٛعًب ٚوَشْ ً٘ب ٚإٌَِ١ٗ ٠ُشْ جَ ع ُ ْ َِ ِ ِ ه ِ ْ َ َ ْ ِ َ ِ َ َه َ َ َ ْ “Do they seek for other than the religion of Allah? while all creatures in the heavens and on earth have, willing or unwilling, bowed to his will (accepted Islam), and to him shall they all be brought back.” (3: 83) 2. The voluntary submission of human beings to the guidance of Allah as revealed through His messengers (3:85; َ ِ ْ َ َ “ َٓ٠" ِٚٓ ٠هبخَغ غ١ْشَ اإلسْالَ دِ٠ًٕب فٍََٓ ٠ُّمبً ُِٕٗ ُٚ٘ٛ فِٟ ا٢خِشَ ة َِِٓ اٌخَ بسِ ش ِ َ َ ِْ َ َْ ِ ِ ِ “If anyone seeks a religion other than al-Islam, never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).” (3: 85)
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“aman”, denotes the state of security and safety that a person enjoys when he is attached to his Creator Technically, however, īmān is the totality of Islamic faith which consists of the following articles:
Belief in Allah اإل٠ّبْ ببهلل Belief in His angels ٗاإل٠ّبْ بّالئىخ Belief in His revealed books ٗاإل٠ّبْ بىخب Belief in His messengers ٍٗاإل٠ّبْ بشس Belief in hereafter اإل٠ّبْ ببٌ١َٛ ا٢خش Belief in predestination ٖاإل٠ّبْ ببٌمذسخ١شٖ ٚشش
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The voluntary submission of human beings to the guidance of Allah as revealed through Prophet Muhammad: “"اٌ١ََٛ أَوٍّجُ ٌىُ دِ٠َٕىُ ٚأَحّّجُ عٍَ١ىُ ِٔعّخِٟ ٚسض١جُ ٌىُ اإلسالَ دِ٠ًٕب ِ َ َ َُْ َْ ْ َ ْ َ ْ ِ َُُ َْ ُْْ َ َْْ َ ُْ “This day have I perfected your religion for you, completed my favor upon you, and have chosen for you Islam as your religion.” (5: 3) Only the third of these can properly be translated as Islam (with capital “i” –i.e. Islam the proper name of the true and only religion acceptable to Allah S.W.T.
As its root word indicates (s-l-m), Islam brings ‘peace’ to one’s soul, mind and body, because it will lead the person who embraces it to return to his/her true nature (fitrah). Hence, Islam is the religion of fitrah and peace (salam)
Every Muslim has to utter “salam” at least 5 times a day at the
end of each of the five daily prayers. meaning “peace be unto you”.
Muslims also salute one another with “as-Salam „alaykum”,
Not only in this world would the Muslim exchange this
salutation but also in the hereafter “and „Peace’ will be their greeting therein” " دَعْ ىاهُ ن فِيها سبحاوَك اللَّهن وتَحِيتهن فِيها سالم وآخر دَعْ ىاهُ ن ْ َ َ َ ْ ُ ُ َّ َ َّ ُ َ َ ْ ُ َ ْ َ ُ ِ َ ٌ “أَن الحمد لِلَّه رب العَالَمِيه ِ َ ِّ َ ِ ُ ْ َ “(This will be) their cry therein: "Glory to thee, O Allah!" And "Peace" will be their greeting therein! And the close of their cry will be: "Praise be to Allah, the Cherisher and Sustainer of the Worlds!" (10:10)
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Allah (swt) calls into the Abode of Peace.
Muslims are enjoined to enter into peace wholeheartedly:
َ "ُ١ِ"َّٚللاُ ٠َذعُٛ إٌِٝ دَاس اٌسهالَ ٚ٠َٙذٞ ِٓ ٠هشَبء إٌَِٝ صشاط ِسخَم ْ َ ه ُ ٍ ْ ُّ ٍ َ ِ ِ َ ِْ َ ِ “But Allah does call to the home of peace; He does guide whom He pleases to a path that is straight.” (10: 25)
ُ ُٚ" ٠َب أَ٠َُّٙب اٌهزِ٠َٓ إُِٓٛا ادْخٍُٛا فِٟ اٌسٍُ وَبفهت ً ٚال حَخهبِعُٛا خطُٛاث اٌش١طَبْ إِٔهٗ ُ ٌَىُ عذ َ ُْ َ ِ ْ ِّ ِ ُْ َ ِ ه َ "ٓ١ِِب ُّ “O ye who believe! enter into Islam whole heatedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy.” (2: 208)
In fact, the enjoinment of peace is not just within the
Paradise is nothing but the abode of peace:
""ال ٠سّعَُْٛ ف١ٙب ٌغٛا ٚال حَأث١ّب إِاله لِ١ْال سالِب سالِب ً َ ً َ ً ِْ َ ً َْ َ ِ َ ْ َ “They shall not hear therein vain or sinful discourses. Only the saying: „Peace, Peace” (56:2526).
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Muslims but extended to non-Muslim communities: "ُ١ٍَِ" ٚإْْ جَٕحُ ٛا ٌٍسٍُ فَبجْ َٕحْ ٌََٙب ٚحَٛوً عٍَٝ َّللاِ إٔهُٗ ُ٘ٛ اٌسّ١ع اٌع َ ْ َ َه ُ َِ ه َ َِ ِ ه ِِْ ه ُ “But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for he is the one that heareth and knoweth (all things).” (8: 61)
Ihsan in the Qur’anic context َ“ رٌِهَ عَبٌُِ اٌغَ١ب ٚاٌشَٙبدة اٌعَض٠ض اٌشهح١ُ ٌزٞ أَحسََٓ وً شَٟء خٍَمَُٗ ٚبَذَأ ِ ُ ه َ َ ٍ ُ ِ َِ ه ِ َ ُ ه ُ “ (32:6-7).ٓ١خٍك اإلٔسبْ ِٓ ط ِ ِ ِ َ ِ َ َ Just as Allah has created everything in a perfect manner and has made everything beautiful, including human beings, as stated in this verse, so must we imitate Him in doing what is good and beautiful particularly in relation to Allah as well as to fellow creatures.
اإلحسانal-Ihsan
The word “ihsan”
literally means doing the best, that is, in a nice, kind, beautiful manner. Technically, “Ihsan means to worship Allah as if you see Him, for even though you do not see Him, indeed He sees you”. ُ َ ُ ُ َ َ As in the hadith: أن تعبد هللا كأ ّنك تراه فإِن لم َتكن َتراه فإِنه ٌَراك ُ It also means doing good and worshipping Allah in the manner He likes. Moreover, it means unwavering fear of Allah and constant awareness of His presence, watching everything one does.
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When we do Ihsan and become Muhsinun, we become protected servants of Allah (S.W.T). (16:128).“ ُْٕٛ“ إِْه َّللا َ ِع اٌهزِ٠َٓ احهمَٛا ٚاٌهزِ٠َٓ ُُ٘ ِحس َ َ ِ ُّ ه In this verse, Allah promises support to those who beautify their deeds. (2:195). “ٓ١ٕ ”ٚأَحسُٕٛا إِْه َّللا َ ٠ُحبُّ اٌّحس ِ ُ ِ ِ َ This verse, Ihsan is related to Allah, to what we do in all our life.
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(29:69) “
“ َاٌَّرٌهَ جبٌَدَُا فٍِىَب ٌَىٍَدٌَىٍَُّم ظجٍَُىَب َإِنَّ هللاَ ٌَمع اٌمحعىٍِه ُ َ ِ ُ َ َ ِ ِ َ َ
Taqwa )(تقوى
Taqwa is perhaps the most important single term
In this verse, Allah makes Ihsan as a condition for providing guidance to us and showing us the right path, the right way and correct deed which will make us successful in Dunia ( ) اٌذٔ١بand Akhirah ( .) ا٢خشة
in the Qur‟an.
“ِ”وَحَص َّدُوا فَة َّ خَيِسَ َّادِ َّقْىَي و َّ ُىٌِ يَب ُونِي األَنْبَبة ؤ َاحق َو ٌِ انص انخ “And make provision for yourself; the best provision is taqwa". (Quran, 2:197).
Taqwa is one of the many words in
”“ وََِٓ ؤَدغَ ُ دَٕٔبً ِّ ّٓ ؤَعٍََُ وَجهَ ُ هللِ وَ ُىَ ُذغِ ْ وَاٖجَغَ ِ َّخَ بِثشَاَُُ٘ٔ دَُِٕفب ٍٔ ٗ ٘ ِ ٓ ر َِّ ٓ
(4:125)
In this verse, Ihsan is linked with the perfect and correct religion: the most perfect person in the religion is the one who is Muhsin, meaning he does things in very beautiful manner.
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Islamic vocabularies whose exact equivalent cannot be found in English. It has been translated as "fear of Allah", "piety", "righteousness", "dutifulness" and "God-wariness“.
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the Qur'an teaches that both the sinful tendency The word
(waqa), whose verb signifies “to guard or protect against something.
taqwa is derived from the Arabic root
and taqwa are inspired into the soul of man by Allah. This is not to say that Allah inspires us to be sinful.
One
Taqwa has the sense of protecting oneself from moral peril, preserving one's virtue, and guarding oneself against the harmful or evil consequences of one‟s conduct (and thus the displeasure of the Almighty).
who has taqwa has wariness of associating others with Allah, wariness of sin and evil, and even wariness of that which is dubious.
Taqwa
is thus a kind of awareness or consciousness by means of which one protects oneself from sliding into evil.
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We learn from the Qur'an that the outward
observance of ritual is not sufficient for taqwa.
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Taqwa thus seems to have practical social
and political implications. It is not a meditative state which isolates one from the world, but a provision for finding one's way through the world, which in its social and political dimensions requires justice and fairness.
Main Characteristics of Islam
Divine nature of Islam اٌشثبُٔخ Comprehensiveness انشًىل Universality انعبمليت Moderation/Balance ٌانخىاش
Indeed, the historian, Marshall Hodgson. attributes the
success of early Islamic civilization not to favorable economic conditions or military power. but to the Taqwa of the Muslims.
The command issued to the believers "Ittaquallah", is a
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command to be vigilant over oneself with awareness of the presence of Allah, a religious form of the admonition "Watch Yourself" directed to one whose misbehavior is imminent.
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Divine nature of Islam الرباوية
Its origin is from God It is based on the concept of the oneness of
Comprehensiveness الشمول
It covers all aspects of life It deals with spiritual and material aspects, dunia
God
It was so named by God It calls people to affirm Allah‟s absolute
( ) دٔ١بand akhirah ( ,) آخشةseen and unseen, social, economic, political, and cultural, aspects of human life
lordship ( ,) سبٛب١تdivinity ( ,) أٌٛ٘١تand unity of names and attributes (.)ٚحذأ١ت األسّبء ٚاٌصفبث
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Islam contains many legislations with regard to
God
personal and social lives as well as national and international aspects of human life. It covers „Ibadah, transaction, relation between man and man, between man and God, between man and the universe
Comprehensiveness
Hereafter
Universe
Vicegerency (History/ Culture/ Civilization)
Existence of Seen & Unseen Worlds
Life
Man
in system, and moral code.
belief
system,
„ibadah
Truth Prophet Hood
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Universality العالمية
Islam is not meant only for a particular group
of people or a particular period of time, but it is addressed to all mankind, regardless of their social strata, races, colors, languages, cultures, and civilizations.
There is a unity of religion within a diversity of
Giving things their due measures التوازن in:
Human nature Human needs Belief system Ritual
cultures and ways of implementing the teaching of Islam.
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Islam is a religion that gives to each aspect of
““وابتغ فٌما أتاك هللا الدار اآلخرة وال تنسى نصٌبك من الدنٌا But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief." (28: 77)
human life its due without any imbalance or exaggeration. The material, social, spiritual, cultural, and intellectual aspects of human life are treated in a balance manner.
Islam never asks people to focus only on the
spiritual dimension or on the material dimension of their life. But it puts each dimension in its right place and legislates the necessary instruction to fulfill and meet the need of that particular dimension of human life.
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The Concept of Tawhid ()توحيد
It is the belief that Allah is One, without partner in
Literally
Tawhid means "unification" (making something one) or "asserting oneness“. It comes from the Arabic verb (wahhada) which itself means to unite, unify or consolidate. However, when the term Tawhid is used in reference to Allah it means asserting and maintaining Allah's absolute oneness in all of man's actions which directly or indirectly relate to Him.
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His dominion and His actions (Rububiyyah), One without similitude in His essence and attributes (al-Asma‟ wa Sifat), and One without rival in His divinity and in worship (Uluhiyyah/„Ibadah).
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Tawhid in Rububiyyah
This category is based on the fundamental concept that
َ ُ َ َ َ َ ُ َ “ “هللاُ خالِقُ كل ِّ شًءٍ وهُو علَى كل ّ شًءٍ وكٌِل َ
“Allah created all things and He Is the agent on which all things depend.“ (al-Zumar 39:62)
Allah alone caused all things to exist when there was nothing; He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants.
It is the belief that there is only One God, who is the
creator of everything in the heaven and on the earth.
The belief that this creator is the sustainer ( ,) اٌشصاق
“ “وهللاُ خلَقكم ومَا تعملُون َ َ َ َُ َ َ “And Allaah created you all and whatever you do” (al-Saffat 37:96)
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manager of the affairs of the whole universe. He is the only One who gives life and takes it away. He is Allknowing. He is merciful and does what He wishes, because He is the creator of everything. Everyone is dependent on Him whether in heaven or earth.
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Tawhid in Uluhiyyah (al-Ibadah)
It is the belief in the unity of Allah's worship. He is the one,
Allah emphasized the importance of directing worship to Him alone
who deserves to be worshipped. He is the one who sets the way how we worship Him and we should follow His instruction and Shari„ah as He ordered and instructed us to do.
All forms of worship must be directed only to Allah
by pointing out that this was the main purpose of man's creation and the essence of the message brought by all the prophets.
Allah says:
” ُْٚ"" ِٚب خٍَمجُ اٌجٓه ٚاإلٔسَ إاله ٌ١عبُذ َِْ ِ ِْ َ ِ ْ ْ َ َ َ ِ “I created the jinn and humankind only that they might worship Me.” (al-Dhariyiat: 51:56) "Verily, We have sent to every nation a messenger (saying), 'Worship Allah and avoid false gods'.“ " ُ" لَبي أَفَخعبُذَُْٚ ِِْٓ دُْٚ َّللا ِب ال ٠َٕفَعُىُ ش١ئًب ٚال ٠َضُشُّ و َْ َ َ َْ ُْ ْ ُْ َ ِِ ه 'Do not worship besides Allah that which can not help or harm you." (al-Anbiya‟: 21:66)
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because He alone deserves worship, and it is He alone who can grant benefit to man as a result of His worship. Furthermore, there is no need for any form of intercessor or intermediary between man and God.
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Tawhid in al-Asma wa-al-Sifat
It is the belief that God has attributes and names. And
Allah must be referred to according to how He
one should worship Him and do supplication to Him using His names and attributes. No one has the right to tell us about His names, and attributes except His messengers who came to teach people the names and attributes through using the revelation which God sent to them.
We cannot imagine a God and give Him names and
described Himself or how His Prophets have described Him.
َ َ ِ َ ”“ لٌسَ كمِثلِه شًء وهُو السَّ مٌِع البَصِ ٌر ُ َ َ
“There is nothing like Him and He is hearer and seer of all.“ (42:11)
attributes such as the way of Arab before Islam made idols and gave them names and attributes and worship them. This is not correct because only Allah can tell us about this names and attribute.
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Every Muslim should believe in the unity of
Shirk شِـرك
Lordship, worship, and names and attributes. And if one denies one of them or all, he is considered as unbeliever ( .) وبفش
The study of Tawhid cannot be considered complete without a careful analysis of its opposite, Shirk. Shirk literally means partnership, sharing or associating, but Islamically it refers to the act of assigning partners to Allaah in whatever form it may take.
Some modern Muslim scholars interpret the concept of
shirk to include all forms (kinds) of worshipping others
with God, such as worshipping the material aspect of life and fearing people more than God and associating themselves in any act of Satan (Shaitan ْ.)اٌش١طب
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Every sort of worship of whim, prestige, position,
Shirk in Rububiyyah
This category of
money, or personality is shirk.
Because the sin of
Shirk denies the very purpose of man's creation, it is to God the gravest of sins; the unforgivable sin.
ه “إِِ ْه َّللاَ ال ٠َغفِش أَْ ٠ُّششن بٗ ٚ٠َغفِش ِب دَُْٚ رٌِه ٌِّٓ ٠هشَبء ِٚٓ ٠ُّششنْ بِبهللِ فَمَذ ِ ه ُ ْ ِ ْ َ َ ُ َ َ َ َ ُ ْ َ ِِ َ َ ْ ”ُ١افخَشٜ إِثّب عظ ً ِ َ ًْ َ ْ
Shirk refers to either the belief that others share Allah's Lordship over creation as His equal or near equal, or to the belief that there exists no Lord over creation at all.
"Surely Allah will not forgive the association of partners (Shirk) with Him, but He forgives (sins) less than that of whomever He wishes.“ (al-Nisa‟, 4:48) Because the sin of Shirk denies the very purpose of man's creation, it is to God the gravest of sins; the unforgivable sin
Most religious systems fall into the first aspect
of Shirk in Ruboobeeyah while it is the philosophers who tend to fill the second aspect.
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(A) Shirk by Association Beliefs which fall under this sub-category are
(B) Shirk by Negation This sub-category represents the various philosophies
ones in which a main God or Supreme Being over creation is recognized, however His dominion is shared by other lesser gods, spirits, mortals, heavenly bodies or earthly objects. Such belief systems are commonly referred to by theologians and philosophers as polytheistic (having more than one God).
and ideologies which deny the existence of God either explicitly or implicitly. That is, in some cases God's non-existence is stated (Atheism), while in other cases His existence is claimed, but the way in which He is conceived actually denies His existence (Pantheism).
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Shirk in al-„Ibadah
In this category of
Shirk, acts of worship are
Al-Shirk al-Akbar (Major Shirk):
Shirk occurs when any act of worship is directed to other than Allah. It represents the most obvious form of idolatry which the prophets were specifically sent by Allah to call the masses of mankind away from. This concept is supported by Allah's statement in the Qur'an: ْ ْ َ ْ ِ َ َ َ َّ " َ“ ٌََمَد ثَعَثىَب فًِ وًِّ أُمخ زظُُالً أَن اعجُدَُا هللا َاجْ زىِجُُا اٌطَّبغُُد َّ ٍ َّ ُ "Surely we have sent to every nation a messenger saying, worship Allaah and avoid Taghut (false gods)” (16: 36) Taghut actually means anything which is worshipped along with Allah or instead of Allah. For example, love is a form of worship which, in its perfection, should only be directed to Allah. In Islam, the love of God is expressed by total obedience to Him.
This form of
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directed to other than God and the reward for worship is sought from the creation instead of the Creator.
As in the case of the previous categories,
Shirk in
al-„Ibadah has two main aspects:
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Al-Shirk al-Asghar( Minor Shirk): Shirk in al-Asma wa-al-Sifat Shirk in this category includes
The Prophet said:
"The thing I fear for you the most is ash-Shirk al-Asghar (minor shirk)." The companions asked "Oh! messenger of Allah, what is minor Shirk?" He replied "AlRiya‟ (showing off), for verily Allah will say on the Day of Resurrection when people are receiving their rewards, 'Go to those for whom you were showing off in the material world and see if you can find any reward from them.
both the common pagan practice of giving Allah the attributes of His creation as well as the act of giving created beings Allah's names and attributes It takes many forms. The most important are: To deny any names or attributes of God, or to give to God other names and attributes, which are not authorized by Shari‟ah.
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When you make similarity between names and
Kufr كفر
attributes of God and those of His creatures, then you are committing an act of Shirk, because there is no similarity between the creator and what he created.
when you describe God and attribute to Him
Kafara literally means „to cover,‟ „to hide something;
„to ignore knowingly the benefit which one has received,‟ and thence, „to be unthankful‟.
The root KFR ( )وفسhas been used in the Qur‟an in
some human qualities like eating, drinking, marriage, having kids, being jealous of other, being injustice, this is considered another form of Shirk.
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either of the two, but conceptually linked, basic meanings: „ingratitude‟ and „disbelief‟.
A
Kafir is a person who, having thus received God‟s benevolence, shows no sign of gratitude in his conduct, or even acts rebelliously against his Benefactor. He covers the truth of Islam and doesn‟t submit to the will of Allah. creator, but he denies the unity of worship of Allah ( .) األٌُٛ٘١ت
The Concept of Sunnatullah
Sunnah here means “pathway”; it also
stands for consistency and order. So Sunnatullah means “God‟s customary way of acting” [in the physical/material wold ].
َ ُ َ َ َ ْ "” سنَّة مَنْ قدْ أَرْ سَ لنَا ق ْبلَك مِنْ رسلِنَا وال تجد لِسنتِنَا تحْ وٌال َ ُ ُ ِ َ َّ ُ ُ ِ
He is the person who knows that Allah is the
(This was Our) Sunnah (way ) with the messengers We sent before you: you will find no change in Our ways.” (17: 77)
َّ َ ِ َّ ِ َّ ُ ِ َ َ َ “" سنَّة هللا فًِ الذٌِنَ خَ لَ ْوا مِنْ ق ْبل ُ ولَنْ تجدَ لِسنة هللا ت ْبدٌِال ِ َّ َ ُ
He is the person who acknowledges that God is
the creator, but he rejects to worship Allah and to follow his Shari„ah
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(Such was ) the Sunnah [ the practice (approved) ]of Allah among those who lived aforetime: no change wilt thou find in the practice (approved) of Allah.” (33: 62)
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The Qur`anic concept of “Sunnatullah” emanates
Sunnatullah in this sense, means the absolute and
from the same source on which system of the universe is constructed, i.e. Divine justice. According to the Qur`an, the entire universe was created in extremely balanced system and just order.
eternal rule that God has prescribed for Himself to deal with His creatures. Through this concept, the Qur`an draws human attention that God inevitably acts in the created world in certain ways which are recognizable by close observation in the natural phenomena as well as in historical events. The Qur`an declares; “That is law of God (Sunnatullah),
which has taken course aforetime, you will not find any change for the law of God”. Therefore,
Sunnatullah prescribes kind of universal and unchangeable rules that govern the universe and human history as well.
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This character of Sunnatullah establishes two
Second;
main methodological factors, with regard to the Islamic theory of knowledge: First; physical world is fact; therefore, man should acquire knowledge through observational and empirical methods.
human history is governed by systematic patterns and rules recognizable to the human intellect, thus, a sustainable civilization can be established only with consideration of these patterns, which can be discovered upon critical examination of disintegrated civilizations and knowledge of reasons that were behind their rise and fall.
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Kinds of Sunnatullah
However, Sunnatullah does not describe details
Sunnatullah is categorized based on two main domains: nature (Āfāq )آفبقand human domain (Anfus .) أوفط
of natural laws, such as law which prescribes certain medicine to certain disease, because all that can be discovered by human intellect. Instead, it provides principles of science, based on a holistic vision of the world.
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1.
Sunnatullah in the natural phenomena, which is termed by the Qur`an as “Ayatul Aafaq”, is also known as Sunan Kawniyyah (universal laws), because it includes the most general laws that govern the cosmic order, such as creation of everything in pairs (Zawjiyyah) and creation of everything in precise measures.
2.
The second type, with consideration to its subject matter, is Sunnatullah in human domain which is introduced by the Qur`an as “Ayatul Anfus”, means God‟s signs within human self. This type can be understood in two integrative senses: Sunnah that governs human behavior at individual level, and that which governs human society.
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Standards of this classification, initially, provide
In other words, characteristics of patterns that
relevant ground to hold that universality of Divine custom does not necessarily mean unity of the order in either domain, i.e. human and nonhuman.
govern human history and civilization are not necessarily similar to laws which rule the natural phenomena. Morality, which characterized by free choice and responsibility, is obviously the relevant criteria for this division.
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Characteristics of Sunnatullah
َّ ًفٍََه رَجد ٌِعىَّذ هللاِ رَجدٌالً ٌََه رَجد ٌِعىَّذِ هللاِ رَحْ ٌُال ُ َ ِ َ ِ ْ َّ ِ ُ َ ِ ِ
1. 2. 3. 4. 5.
Generality Permanence Predictability Exactness Diversity
[43 : [فبطس
But no change wilt thou find in Allah's sunnah (way of dealing): no turning off wilt thou find in Allah's sunnah( way of dealing).
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Manifestations of Sunnatullah in Nature
God created nature and then assigned to each
heavens its duty and command:
َ لًْ ؤَئٖٔ ُُِ ٌَزَىْ ُ ُوَْ ث َّزٌٔ خٍََكَ اٌْإَسِضَ فٍٔ َىَُِِِِٓ وَرَجِؼَ ُىَْ ٌَ ُ ؤَٔذَاداً رٌَٔه ٗ ٍ ٌفش ِب ُ ٕى سَ ٗ اٌْؼَبٌَّٔنيَ (9) وَجَؼًَ فُٔهَب سَوَاعٍَٔ ِٔٓ فَىِلٔهَب وَثَبسَنَ فُٔهَب وَلَ ٖسَ فُٔهَب ؤَلْىَارَهَب ذ َ ة َفٍٔ ؤَسِثَؼَخٔ ؤَٖبٍَ عَىَاء ٍِّ ٖبئٍٔٔنيَ (01) ُ ٖ اعِزَىَي بًٌَِ اٌ َّٖبء وٍََ٘ٔ ُخَب ٌ فَمَبي ْ د غ ُث ٌغ َ ٌََهَب ؤٌٍَْإَسِضِ أئْزَُٔب ؼَىِػبً ؤَوِ وَشِ٘بً لَبٌَزَب ؤَرََُِٕب ؼَبئٔؼٔنيَ (11) فَمعَب ُ ٖ عَجِغ ٓ٘ َ َعََّبوَادٕ فٍٔ َىَُِِِِٓ وَؤَوِدًَ فٍٔ و ِّ عََّبء ؤَِِشََ٘ب وَصَٖٖب اٌ َّٖبء اٌ َُِٗٔب ثِّصَبثُِخ َ ذ َٕ غ ًُ )12( ٍَُُِٔوَدٔفْظبً رٌَٔهَ رَمْذَٔ ُ اٌْؼَضَِضِ اٌْؼ ش
)(فصهج
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"Is it that ye deny Him Who created the earth in two Days? and do ye join equals with Him? He is the Lord of (all) the Worlds." He set on the (earth). Mountains standing firm, high above it, and bestowed blessings on the earth, and measured therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (sustenance). Moreover, He Comprehended in His design the sky, and it had been (as) smoke: He said to it and to the earth: "Come ye together, willingly or unwillingly.
They said: "We do come (together), in willing obedience." So He completed them as seven firmaments in two Days and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge. (Fussilat 41:9-12).
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ِْ ُ ْ ُ َ َ َ ْ ُ ِ َآٌَخ ٌٍَُّم اٌٍ ًٍَّْ وَعٍَخ مىًُ اٌىٍََّبز فَئِذا ٌُم مظٍِمُنَ (73) َاٌشمطُ رَجْ سي ٌِمعزَمس ْ َّ َ ْ ُ ْ ُّ َ ْ َ َ َ ٌٍَّب ذٌِهَ رَمدٌس اٌعصٌص اٌعٍٍم (83) َاٌمَمس لَدَّزْ وَبيُ مىَبشي حزَّى عَبد وَبٌعُسْ جُُن َ َ ِ َ َ َ ْ َ ِ َِ ْ ِ ِ َ ْ ُ ِْ ِ ْ َّ ُاٌمَدٌم (93) ال اٌشمطُ ٌىجَغً ٌٍََب أَن رُدْزنَ اٌمَمس َال اٌٍ ًٍَّْ ظبثِك اٌىٍََّبز َو ََ َ َ ْ ِ َ ُ َ ُ ً َ ِ ِ َ ْ ِ ِ ْ )40( َفًِ فٍََهٍ ٌَعجَحُُن
And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness. And the sun runs its course for a period determined for it; that is the decree of (Him), the Exalted in Might, the AllKnowing. And the Moon, We have measured for it mansions (to traverse) till it returns like the old (and withered) lower part of a date-stalk. It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: each (just) swims along in (its own) orbit (according to law). (Yasin/36: 37-40)
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Manifestations of Sunnatullah in Human Nature & History/Civilization
Nature is so well-knit and works
with such regularity that is the prime miracle of God, cited untiringly in the Qur‟an.
َّ َ ُ ْ ْ ِ َ َ ْ َْ ” َ“ لد خَ ٍَذ مه لجٍِىم ظىَه فَعٍسَُا فً اَِزْ ض فَبوظُسَُا وٍْفَ وبنَ عَبلِجَخُ اٌمىرثٍِه ُ ْ ُ َْ ِ ْ ِ ْ ِ ) 137 : (آي عمسان Many were the sunnan (Ways of Life) that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth. (3:137)
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ِ(ث َّ ؤَزسَهَُْب ز ُهََُب حَِخسَا ُم يَب جَبء ؤ َّتً ز ُىُهَب ك َُّى ُ فَإَحِبَعَُِب بَعِضَ ُى بَعِضبً وَجَعَهَُْب ُى ه ه ِ ُي َّس ن َرب َّ ك ُى ِ ُس ) 44 : ٌؤَحَبدِيثَ فَبُعِداً ِّقَىِوٍ َّب ُاِيُِىٌَ) (املايُى ُ ن ن ي Then sent We our messengers in succession: every time there came to a people their messenger, they accused him of falsehood: so We caused them to follow one another (to disaster) and We made them as a tale (that is told): So away with a people that will not believe! (23:44)
ْ ِ َّ َ َ فَئِذا لَضٍزُم مىَبظىىم فَبذوسَُا هللا وروسوم آثَبءوم أََْ أَشد ذوساً فَمهَ اٌىَّبض مه ُْ ْ ُ ِ ْ ِ َ َ ّ ْ ُ ْ ْ ُ َ ِ َّ ْ َ ِ َ ِ ٌَمُُي زثَّىَب آرِىَب فًِ اٌدوٍَب َمب ًٌَُ فًِ اَخسحِ مهْ خالَق (002) َمىٍُم مه ٌَمُُي ُ َ ُ َّ ْ ِ ِ ٍ َ ِ َ ِ َ َ ْ ُّ َزثَّىَب آرىَب فًِ اٌدوٍب حعىَخً َفًِ اَخسح حعىَخً َلِىَب عراة اٌىَّبز (102) أٌََُـئِه َ ََ َ ِ َ َ َ َِ ِ َ َ َ َ ْ ُّ ِ )202( ٌٍَُم وَصٍت ممب وعجُُا َهللاُ ظسٌع اٌحعبة ِ َ ِ ْ ُ ِ َ ّ َ ْ َ َ َّ ِّ ِ ْ
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So when ye have accomplished your holy
rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers, yea, with far more heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" But they will have no portion in the Hereafter. And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!" To these will be allotted what they have earned; and Allah is quick in account.(2: 200-202)
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ْ َ ِ َْ ُ ِ َ َّ مه وبنَ ٌُسٌد اٌعبجٍَخَ عجٍَّىَب ًٌَُ فٍٍَِب مب وَشَبء ٌِمه وُّسٌد ثُم جع ٍْىَب ًٌَُ جٍَىَّم ٌَصْ الٌَب َ َ َّ ُ ِ َ َ َ َ ْ َّ َْ َمرمُمبً مدحُُزاً (81) َمهْ أَزاد اَخسحَ َظعى ٌٍََب ظعٍٍََب ٌَُُ مؤْ مه فَأٌََُئِه َ َ ََ َ َ ِ ِ ُ َ َ َ ُ َْ ًّوبنَ ظعٍٍُُم مشىُزاً (91 َ) وال ُ ْ َّ َ َ َ َ َ َ ُّ ِ َْ َُ وُّمد ٌَـؤُالء ٌََـؤُالء مهْ عطَبء زثِّه َمب وبن َ ِ َ َعطَبء زثِّهَ محْ ظُُزاً (02) اوظُسْ وٍْفَ فَضٍَّىَب ثَعْضٍُم عٍَى ثَعْط ٌََُخسحُ أ ْ َ ٍ َ ِ َ وجَس ُ ْ َ ْ َ َ َ َ ْ ُ ْ َ ًدَزجبدٍ َأَوجَس رَفضٍال )21( ِ َ َ
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If any do wish for the transitory things (of this
life), We readily grant them such things as We will, to such persons as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected. Those who do wish for the (things of) the Hereafter, and strive therefore with all due striving, and have Faith, they are the ones whose striving is acceptable (to Allah). Of the bounties of thy Lord We bestow freely on all these as well as those: the bounties of thy Lord are not closed (to anyone). See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence. (17: 18-21)
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The Laws of al-Akhirah (hereafter)
ِْ ًٌَُ ٌٍَّْط ثِأَمبوٍِِّىم َال أَمبوً أًٌَْ اٌىزَبة مه ٌَعمًْ ظُُءاً ٌُجْ صَ ثًِ َالَ ٌَجد َ ِ َ ْ َ ِ ِ ْ ِ ِّ ِ َ َ ْ ُ َ َ مه دَُن هللا ٌٍَِّبً َالَ وَصٍساً (321) َمه ٌَعمًْ مِهَ اٌصَّبٌِحبدَ مه ذوَس َ ِ ِ َ َ ِّ ِ َ ْ َ َ ٍ َ ِ ُ ْ )124( ًأََْ أُوثَى ٌَُُ مؤْ مه فَأَُْ ٌَـئِهَ ٌَدخٍُُنَ اٌجىَّخَ َالَ ٌُظٍَمُنَ وَمٍِسا ِ ُ َ َ ُ ْ َ َ ْ
Not your desires, nor those of the People of the
Book (can prevail): whoever works evil, will be requited accordingly. Nor will he find, besides Allah, any protector or helper. If any do deeds of righteousness, - be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them. (4: 123-124)
يَب قَىِوِ بًََّب هَرِ ِ انْحَيَب ُ َُِّيَب يَخَب ْ وَب َّ انْأخسَةَ هيَ دَا ُ انْقسَازِ (93) يٍَِ عًَِمَ سِّئَتً فَهَب َي َ ع ٌِ ِ ِ ز ة اند َِ َُجصَي بَّب يِثْهَهَب وَيٍَِ عًَِمَ صَبنِحبً ٍِّ ذَكَسٍ ؤَوِ ًََُ وَ ُىَ ُاِيِ ْ فَُونَئِكَ يَدِ ُُىٌَ انْجَّت َُ خه ِؤث ه ي ٍ إ ي ي ِ ِن )40( ٍُيسِشَُىٌَ فِيهَب بِغَِيسِ حِسَبة ق
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O my people! this life of the present is nothing but (temporary) convenience: it is the Hereafter that is the Home that will last. "He that works evil will not be requited but by the like thereof: and he that works a righteous deed - whether man or woman and is a Believer; such will enter the Garden (of Bliss): therein will they have abundance without measure. (40: 39-40)
Nubuwwah (Prophethood)
Concept, Necessity, Finality, Functions and eternal relevance to human life
God has created no community of beings in the
world without a purpose and left them without a guide or leader. It is inconceivable that God Almighty, Who has not left bees without a queen, ants without a leader, and birds and fish without a guide, has left humanity without Prophets to guide them to spiritual, intellectual and material perfection.
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Nubuwwah
The centrality of prophethood is evident from
The Meaning of Wahy and Other Related Terms
Revelation (wahy is the act by which God, having
the fact that it forms the content of the second clause of the Shahadah (testimony). It is also one of the articles of Islamic faith. The source of legitimacy of being a prophet is Allah (S.W.T) through His revelation. As it is impossible for everyone to receive revelation directly from God, the prophets (peace be upon them) then functioned as a „channel‟ to receive and transmit the Divine revelation to humankind. Though both revelation and prophethood are not the same, they overlap and are very much interrelated.
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created the world, discloses Himself to His creation. It refers to a phenomenon whereby a supra human, or supernatural, communication is transmitted from the Divine to the human or epiphany of the Divine order, which presents itself to the human sight, hearing, sensibility and consciousness as an event out of the ordinary course
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The Meaning of Prophethood
During his experience, a Prophet‟s faculties are
( )اٌىجُحis usually translated as Prophethood . a nabi refers to a Prophet who gives news from God. Nubuwwah
raised to the point of frenzy and he is under the domination of a Divine power which he cannot resist, and his innermost belief, all the while, is that the message of guidance and salvation has come directly from God as a „revelation‟ and must be conveyed at once to his fellow beings.
A Prophet is like a branch which arches out from the
Prophetic experience has been described by Muslim
Divine to the human realm.
theologians as something out of ordinary experience.
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Rasul & Nabi
The two words are used interchangeably in the
Qur'an, the same person sometimes being called nabi and sometimes rasul; while occasionally both names are combined.
The reason seems to be that the prophet has two
The word rasul has a wider significance, being
applicable to every messenger in a literal sense; and the angels are called Divine Messengers [rasul], because they are also bearers of the Divine messages when complying with His Will.
capacities: he receives information from God, and he imparts his message to mankind. he is called nabi in the first, and rasul in the second capacity, but there is one difference.
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Khatam nubuwwah
rasul is higher than nabi, because the rasul brings a divine legislation with him, whereas the nabi follows the legislation of the previous rasul. Thus, rasul is also nabi, but a nabi may not necessarily be a rasul.
When
the Qur‟an says that the institution of Nubuwwah ( اٌىجُحProphethood) has been terminated
َ َ ُْ ِ َ " َ“مَا كانَ مُحَ مد أَبَا أَحَ د مِّنْ رجَ الِكم ولكِنْ رَ سُول َ هللا وخَ اتم النَّبٌٌِِّن ٍ ٌ َّ َ َ َ ِ َّ
“Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets” (33:40), it means that the institution of Risalah اٌسظبٌخ (Messengerhood) has also been terminated since the closure of a general cadre automatically means that the upper ones have also been terminated.
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The Necessity and Function of Revelation and Prophethood
Humankinds are faced with broad questions of
"life understanding." These questions are lifetime concerns some of which are sources of great expectation while others are sources of anxiety.
َ َّ َ “هُو الذِي بَعَ ث فًِ األُمٌٌْنَ رَ سُوال منهم ٌ ْتلُو عل ٌْهم آٌَاته وٌُزكٌهم وٌعلمهم َ ْ ُ ْ ِّ ْ ُ َ ِّ َ ُ َ ْ ِ ِّ َ َ ِ ِ ِ ََ ِ َ َ ُ َ ”الكتابَ والحكمَة وإِنْ كانوا مِن ق ْبل ُ لفًِ ضَ الل مبٌْن َ َ ِْ ْ َ َِ ٍ َ ُّ ٍ
“It is He who has sent to the illiterate a Messenger
from among their own people to recite to them His revelations and purify them. He will teach to them the Book and Wisdom- although they had been, before in manifest error-” (Al-Jum‟ah 62: 2)
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Some of the questions that have occupied
human minds from time immemorial are more important than others; and some are easily discoverable by human reason than others.
The entire range of human concerns that might
Prophets are People too
The prophets distinguished themselves in human
society by their special aptitudes, natural bents of mind and a pious and meaningful way of life.
have called for an external intervention may be classified into three ascending categories of importance: (1) what reason can generally discover/solve; (2) what reason can discover/solve but may err; (3) and what falls beyond rational ambit
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The unbelievers disparaged the humanity of the
messengers. They demanded that this link between the Infinite and the finite be supernatural, akin to the nature of angels and even God Himself (15:6-9; 25:21; 17:92). In other words, they wanted the nature of this link to be the same as, or nearer to, that of his sender than to that of the recipients. This demand however was turned down.
ه ْ ٍََِ ٌَُِِٔٗ" وَلَبُىا َِبيِ َ٘زَا اٌ ٖ ُىيِ َإْ ُ ُ َّؼَبََ وََّشٍٔ فٍٔ اٌْإَعِىَاقِ ٌَىٌَِب ُِٔضِيَ ب ؤ ِ شع وً اٌؽ ٌ ِْْفََُ ُىَْ َِؼَ ُ َٔزَٔشّا ؤَوِ ٍُْمًَ بٌَُِِٗٔ وَِٕ ْ ؤَوِ رَ ُى ُ ٌَ ُ جَٖ ٌ َإْو ُ ِِٕٔهَب وَلَبيَ َّبٌٔ ُىَْ ب ّ اٌظ ًُ ض ى ْ ٗ ٕخ َ ٗ ى "رَٖجِ ُىَْ بَّب سَ ًٍُب ِغِ ُىسّا ز ؼ ٌِ ج َ ذ
What sort of a messenger is this, who eats food,
and walks through the markets? Why has not an angel been sent down to him to give admonition with him? "Or (Why) has not a treasure been bestowed on him, or why has he (not) a garden for enjoyment?" The wicked say: "Ye follow none other than a man bewitched." (al-Furqan, 25:7-8)
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" وَلَبيَ َّزََٔٓ ٌَب َشِ ُىَْ ٌٔمَبءََٔب ٌَىٌَِب ُِٔضِيَ ػٍَََُِٕب اٌٍََّْبئٔىَ ُ ؤَوِ َٔشَي سََٖٕب ٌَمَذٔ اعِزَىْجَ ُوا ش ث خ ؤ ج ٌا "فٍٔ ؤَِٔفغِهُِِ وَػَزَىِا ُُ ٘ا وَجِريّا ػز ى ُ
Why are not the angels sent down to us, or (why)
“َ"ٌَىِ َِب رَإْرَُٕٔب ثِبٌٍََّْبئٔىَخٔ بِْْ ُِٕذَ َِٔٓ اٌ ٖبدٔلٔني ص و
Why do you not bring to us the angels if you are
of the truthful ones? (al-Hijr 15:7)
They say: "Why is not an angel sent down to
do we not see our Lord?" Indeed they have an arrogant conceit of themselves, and mighty is the insolence of their impiety! (Furqan; 25:21)
him?" If we did send down an angel, the matter would be settled at once, and no respite would be granted them.
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They say: "We shall not believe in thee, until thou
As a „practical‟ book to be implemented, rather than
cause a spring to gush forth for us from the earth, Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water; Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face.
Or thou have a house adorned with gold, or thou
a „speculative‟ or „idealistic‟ book, the Qur`ān considers the nature of the recipients instead of that of the sender. Had the reverse been the case, man would have taken its supernaturality as an excuse for not being able to implement the teaching of revelation in his life. For the messengers to be endurable, they must be humanlike.
mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man,- a messenger?" (Isra‟ 17: 90-93)
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Even if they were to be angels, they must be in
human shape having human qualities, so that the revelation they were sent with would be communicable, comprehensible and practicable just as the messengers have exemplified it as role models. (6:8-9; 32:21; 60:4,6)
Had we appointed him (Our messenger) an angel, We
Functions and Relevance to human life
Expounder of the Qur‟an Legislator Role model / Qudwatun hasanah Total obedience to the Prophet
assuredly had made him (as) a man (that he might speak to men); and (thus) obscured for them (the truth) they (now) obscure. (al-An‟am 6:8-9)
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Expounder of the Qur‟an
Without the [Prophetic]Sunnah the Qur‟an would
“َْ" وَؤَِٔضٌََْٕب بٌَُِِهَ ِّوْشَ ٌُٔجَِّٓ ٌٍٖٔبطِ َِب ٔ ِّيَ بٌَُِِهُِِ وٌََؼ َّ ُُِ َزَف َّ ُو ٍَه َىش ُض ٕ َُاٌز ز
“(We sent them) with Clear Signs and Scriptures
remain an abstract or a misunderstood Book. Allah (SWT) says in reference to the Sunnah as an explanation of the Holy Qur‟an:
and We have sent down unto thee (also) the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought.” [al-Nahl (16): 44].
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According to many interpreters, the Arabic word
al-Dhikra in the Quran refers to the Sunnah of the Prophet (SAW). The role of the Sunnah therefore is to explain the Holy Qur‟an so that it is understood by the people.
Through the Sunnah we get to know many of the
things commanded in Islam; for example, we get to know how to perform the Salat, Hajj (pilgrimage to Makkah) and Fasting.
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Legislator
It can be an independent source of Law. The Sunnah
states many things that are not found in the Holy Qur‟an which all Muslims are obliged to follow. Allah (SWT) says, "ِ" وََِب آَرَب ُُ اٌ ٖعُى ُ فَ ُزُو ُ وََِب َٔهَب ُُ ػَِٕ ُ فَبِٔزَهُىا وَاٖمُىا َّٗ ب َّ َّٗ شَذَٔ ُ اٌْؼٔمَبة ر اٌٍ َ ِْ اٌٍ َ ذ ٗ ِو ٖ وُ ش ي خ “…So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment.” [alhashr (59): 7].
)157 :"ُح ُّ َ ُ ُ انطَِّب ِ َُح ِّ ُ ََيِ ِى ا ََبئ َ " (األعساف ي ِم نهى َّيب ث وي َسو عه ه ُ خلب ِث He (The Prophet) allows them as lawful what is
good (and pure) and prohibits them from what is bad (and impure). In this verse we find that the legislative authority is bestowed upon the Prophet. So he acts as the society‟s law- giver.
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Total obedience to the Prophet
Role model / Qudwatun hasanah
The Qur‟an instructs us to emulate the Prophet
(SAW); i.e. to take him as the best example in whatever we do. Allah (SWT) says in reference to this, ََّٗ "ٌَمَذ وَبْ ٌَ ُُِ فٍٔ سَعُىي َّٗ ُعِىَح دَغََٕخ ٌَّٔٓ وَبْ َشِ ُى ََّٗ وَاٌَُْىََِ اٌْأَخٔشَ وَرَوَش ٌٍَ ا ٌٌٍ ِ َ ج ا ٌ ِ اٌٍ ٔ ؤ ِ َ ى "وَثٔريّا “Ye have indeed in the Messenger of Allah uswah hasanah (beautiful pattern of conduct) for any one whose hope is in Allah and the Final day, and who engages much in the praise of Allah.” [al-Ahzab (33): 21]
Following the Sunnah of the Prophet is an
obligation upon every Muslim; No Muslim is considered a believer in Allah (SWT) without following the Sunnah of the Prophet (SAW). Allah (SWT) says in the Holy Qur‟an:
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"فٍَب وَسِّه ٌَب َُإُِِٔىْ دًَٖ ُذ ِّ ُىنَ فَُّٔب شَجَش ثََُِٕ ُُ ُُ ٌَب َجِذُوا فٍٔ ؤَِٔ ُغِهُِ دَشَجّب ِٔ ٖب ّ ِ ف َٖ هِث َّ ز َ َى َ َ َث "لَعَُِذَ وَُغ ُِّّىا رَغٍُّّٔب ِ ٍَ َ
Severe Punishment will inflicted upon those
who do not follow the Sunnah of the prophet. Allah (SWT) says in the Holy Qur‟an,
"ْ ٌَُٔ"فٍَُْذِزَس َّزَٔٓ ُخَبٌٔفُىْ ػَٓ ؤَِِشِٖ ؤَْْ رُصُٔجَ ُُِ فٔزَِٕخ ؤَو َُصُٔجَ ُُِ ػَزَاة ؤ ُ ْ ه ٌ ِ ه ٔ ِ َ َ َ ٌِ ا َ
“But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against thy decisions, but accept them with the fullest conviction.” [alNisa‟ (4): 65].
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“…then let those beware who withstand the Messenger‟s order, let some trial befall them, or a grievous Penalty be inflicted on them.” [al-Nur (24): 63]
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The phenomenon and universality of prophethood
Obedience to the Prophet is obedience to
There have been many religions which have been
Allah and disobedience to him is considered disobedience to Allah (SWT). Allah (SWT) says in the Holy Qur‟an, ""َِِٓ ُؽٔغِ اٌ ٖ ُىيَ فَمَذِ ؤَؼَبعَ ََّٗ وََِِٓ رَىًَّ فََّب ؤَسِعٍََْٕبنَ ػٍََُِهُِِ دَفُٔظًب ٌَ ٌٍا َ شع “He who obeys the Messenger, obeys Allah; but if any turn away, We have not sent thee to watch over their (evil deeds).” [al-Nisa‟ (4): 80].
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distorted and altered in the world, and consequently it is essential to accept the purity of their original foundation. The Qur‟an says: "ْ َٔ"بِٖب ؤَسِعٍَْٕبن ثِبٌْذَك ثَشٔريّا ؤََزَٔشّا وَبِْْ ِٔٓ ُ ٖخٕ بَّب خٍَب فُٔهَب َٔز ش َ ٌِ ِِ ؤ ِّ َ َ ٔ
“There never was a people without a Warner having lived among them.” (35:24)
“And We assuredly sent among every people a Messenger.”
""وٌََمَذ ثَؼَثَْٕب فٍٔ ًُ ُ ٖخ سَعُىًٌب ٕ ِو ِّ ؤ ِ
(16:36)
After a long break of revelation, humankind tends
Rather than being an inclusive commodity or privilege of any
nation, prophethood is a universal phenomenon. "ََب ؤَٗهَب اٌٖب ُ اٖر ُىا سَٖ ُ ُ َّزٌٔ خٍَمَ ُُِ ِِٔٓ َٔفْظٍ وَادٔذَحٕ وَخٍََكَ ِِٕٔهَب صَوِجَهَب وَث َّ ِِٕٔ َُّب سِجَبًٌب وَثٔريّا ؤَِغَبء َث ه َى ٌَ ٕ ط م ثىُ ا "وَاٖر ُىا ََّٗ َّزٌٔ رَغَبءَُىَْ ِثٗٔ وَاٌْإَسِدَبََ ب َّ اٌٍَٗ وَبَْ ػٍََُِ ُُِ سَلُٔجّب ى َّ ِْ ٌ ٌم اٌٍ ا
According to the Qur‟anic narration, the human race began from
to be forgetful, overwhelmed with superstitions, myths and all types of false notions. Within such circumstances, God raised prophets among every nation, "ٌ "ؤٌَى ِّ ُ ٖخٕ سَ ُى ًُ ؤِ ع ي
(to
every people (was sent) a messenger)
"ْ َٔ"وَبِْْ ِِٔٓ ُ ٖخٕ بَّب خٍََب فُٔهَب َٔز ش ٌِ ِؤ
one man: Adam (peace be upon him) from whom the family of man grew and the human race multiplied [4:1].
0, being the first man on earth, was also the first prophet of God
[10:47],
(p.b.u.h.).
(and there never was a people, without a warner having lived among them (in the past).) [35:24].
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Despite their relative differences, their messages
were the same in their fundamentals. All messengers of God did away with all customs of ignorance and taught their people the right course of action. They preached adherence to a life of piety, goodness and peace. They also preached belief in life after death with its just mechanism of reward and punishment and, the most important of all, belief in the unity of God to Whom alone service and worship are due
Speaking
on behalf of God‟s messengers, Prophet Muhammad (p.b.u.h.) declares the universal Divine Unity: “The best thing I and the Prophets before me have said is: „There is no god but Allah, alone, without any partner‟.
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These revelations universally declare that God sent
Messengers to every people throughout the world. The names of some of these are known to us through the Qur‟an, but there is also a large number whose names have not been made known to us.
ًُٔ"بِٖب ؤَوِدََُِٕب بٌَُِِه وََّب ؤَوِدََُِٕب بًٌَِ ُٔىحٍ وَاٌٖجِّني ِٔٓ ثَؼِذٖٔٔ وَؤَوِدََُِٕب بًٌَِ بِثِشَاَُُ٘ٔ وَبِعَِّبػ َ ِ َ ُِٕ َ ٔ َوَبِعِذَبقَ وََؼِمُىةَ وَاٌْإَعِجَبغٔ وَػُٔغًَ وَؤَٗىةَ وََُىُظَ وََ٘بسُوَْ وَعٍََُِّبْ وَآَرََُِٕب دَا ُود و َ ُ ٔ َ ًَصَثُىسّاوَ ُعًٍب لَذ لَصَصَِٕب ُُ ػٍََُِه ِٔٓ لَجِ ُ وَ ُعًٍب ٌَُ َٔمْصُصِ ُُ ػٍَُِهَ وَو َُّ َّٗ ُِىع ُ ٌٍٍَ َ ا َ ِه ِ َُ ِ ً س ِ٘ ِ ُس "رَىٍُّّٔب ْ “We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms. Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct” (4:163-164)
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"َ"وٌََمَذ ؤَسِعٍَْٕب ُعًٍب ِِٔٓ لَجٍِٔه ِِٕٔ ُُ َِٓ لَصَصَِٕب ػٍَُِهَ ؤَِِٕ ُُ َِٓ ٌَُ َٔمْ ُص ػٍَُِه َ ِ هِ ِ ِ ص َ ِ َِ ه ُِ َ س
We did in times past send Messengers before you; of
them there are some whose stories We have related to you, and some whose story We have not related to you. (40:78) "لُىٌُىا آََِٖب ث َّٗٔ وََِب ُِٔضِي بٌََُِِٕب وََِب ُِٔضِيَ بًٌَِ بِثِشَاَُُ٘ٔ وَبِعَِّبػًَُٔ وَبِعِذَبقَ وََؼِمُىة وَاٌْإَعِجَبغٔ وََِب َ ؤ َ ؤ ٌٍٕ ِب "َْؤُورٍٔ ُِىعًَ وَػُٔغًَ وََِب ؤُورٍٔ اٌٖجِٗىْ ِٔٓ سِّهُِ ٌَب ُف ِّ ُ ثَُِٓ ؤَدَذ ِِٕٔ ُُِ ؤََذِٓ ٌَٗ ُغٍٔ ُى ِّ ُِ ُ َ ٕ ُ َ ِ َث ِ ٔ َشق َ ٕ ه َ
We believe in Allah, and the revelation given to us, and to
ٌٍٔ "َِب وَبَْ ٌٔجشَشٍ ؤَْْ ُاِرَُٔ ُ َّ ُ اٌْىٔزَبةَ وَاٌْ ُىَُْ وَاٌُٗ ٖحَ ُ ٖ َ ُىيَ ٌٍٖٔبطِ ُىُىا ػٔجَبدّا ٕٔ و ٕجى ثُ م ذ ٌٍَٗ ٗ ا َ َِِْٔٓ ُؤْ َّٗٔ وٌََىِٔٓ ُىُىا سَٖبِّٔنيَ ثَِّب ُُُِِٕ ُؼ ِّ ُىَْ اٌْىٔزَبةَ وَثَِّب ُُُِِٕ رَذِ ُ ُى و ز سع ٍَّ و ز ر ُِ و ٔ ث ٌٍد ا َُُِِٔوٌََب َإْ ُشَ ُُِ ؤَْْ رَٖخٔ ُوا اٌٍََّْبئٔىَخَ وَاٌٖجِّنيَ ؤَسِثَبثّب ؤََإْ ُ ُ ُُِ ثِبٌْ ُفْشِ ثَؼِذَ بِرْ ؤ ز ِشو ى ُِٕ ز ز ِو "َِْغٍِٔ ُى ّ ُ
“It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: "Be ye my worshippers rather than Allah's": on the contrary (He would say) "Be ye worshippers of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly. Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (To Allah in Islam)? " (3:79-80)
Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam)." (2:136; 3:84)
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The Finality of Prophet Muhammad
The names we know are 25 out
There are only four conditions under which the
of 124,000 (or perhaps 224,000); even then we do not know exactly where and when many of them lived.
Prophets have been sent unto the world:
1. There was need for a prophet to be sent unto a
certain nation to which no prophet had been sent before and the message brought by the Prophet of another nation could not have reached these people.
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3.
2. There was need for appointing a prophet
because the message of an earlier Prophet had been forgotten by the people, or the teachings of the former prophets had been adulterated and hence it had become impossible to follow the message brought by that Prophet.
The people had not received complete mandate of Allah through a former prophet. Hence succeeding prophets were sent to fulfil the task of completing the religion of Allah.
4. There was need for a second prophet to share
the responsibility of office with the first prophet.
None of the above needs remains to be fulfilled
after the advent of Prophet Muhammad (PBUH)
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Al-Akhirah literally translates into English as „the last‟ or “the end”. As it deals with the end and ultimate destiny of mankind and the world, it is often enclosed within a Greek term eschatology, meaning “the science or teachings concerning the last things.”
Al-Akhirah (the End, Hereafter)
Belief in
al-Akhirah is a basic article of Islamic faith, along with belief in God, His angels, His Books, and His Messengers, Divine Decree and Predestination. After the doctrine of tawhid and Revelation, alAkhirah is the most repeated theme with all vigour in the Qur`ān.
All of the teachings of Islam would crumble if the
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afterlife or the eternal life were to be denied. It is therefore incomplete and indeed impossible to discuss the teachings of Islam without referring to the great significance that al-Akhirah possesses, not only for man‟s final end but also for his life in this world .
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In Islam, there is not only the life of this world but
Al-Akhirah, in Islamic belief system, specifically
refers to the „Hereafter‟. It signifies both “the other and ultimate state of existence in the world to come and the life of everlasting duration,” and “the good or blessing of the ultimate state of the other world.” In both senses, it is opposed to alDunyā, which means the “here-and-now” of life and immediate and transient values.
also the life in the world to come. This world is like a field in which our actions are sown like seeds and they grow into plants which are then harvested in the next world. The Prophet (p.b.u.h) says: this world is the growing field or the planting field for the next world.”
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The Names of al-Ākhirah
The end of the world is not a complete
Al-Ākhirah has more than 40 names scattered in the Qur‟ānic verses. The names vary according to different spectacles of al-Ākhirah and the purposes al-Ākhirah serves. Nevertheless, some names are more central than others.
extinction or an ultimate end, but the beginning of a completely new state of existence with new laws and systems that afford eternity. Likewise, death is not an irrevocable end of humankind, but the passage into a new and eternal life. The Qur`ān leaves no doubt that the alternatives for each individual at the Day of Judgment are two: the bliss of the Heaven or the torment of the Hell.
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It is known as the Day of Resurrection (Yawm al-
Because the events seen to take place on that
Qiyāmah/al-Ba„th) when all the dead bodies will be brought back to life and then assembled (the Day of Assembly “Yawm al-Jam„”) to stand trial (the Day of Judgment “Yawm al-Dīn”) and account for individual deeds of commission and omission (the Day of Reckoning “Yawm alḤisāb”).
Day are great and numerous, it is known as the Eventful day (al-Qāri„ah) that is Real, beyond any doubt (al-Ḥāqqah). Unlike this worldly and transient life, it is the Hereafter (al-Ākhirah), the Day of Eternal Life (Yawm al-Khulūd).
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The Unbelievers and al-Akhirah
Because in this worldly life, whoever comes
eventually departs, and whoever departs never returns, al-Ākhirah is the Day that is certainly approaching and Imminent (Yawm al-Āzifah), and the final Hour (al-Sā„ah) the knowledge of its appointed time is known to God alone.
Resurrection or the final accounting
was an idea which the secular Makkan pagans found very hard to accept. In fact, besides the doctrines of Tawhid (monotheism/Oneness of God) and of Revelation itself, this doctrine was the most difficult for them to accept.
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Necessity and Wisdom of al-Akhirah
ِ"وَلَبٌُىْا ؤَئٔزَا ُٖب ػٔظَبِبً وَسُفَبرب ؤَبِٖب ٌََّجِؼُىثُىْ خٍْمب جَذَٔذاً ًُ وُىُٔىْا دٔجَبسَح ؤَو دَذَٔذًا ؤَو ِ ً ل ً َ َ ٔ ً ٕو ٕخٍْمب ِّ ٖب َىْجُ ُ فٍٔ ُذُوسِ ُُ فَغََُمُىٌُىْ َِٓ ُؼُٔ َُٔب ًُ َّزٌٔ فَؽَشَ ُُ ؤَ ٖي َِ ٖح وِ وَ ش ٌَ َ ذ ل ِ ا ِ َ ً ِّ ش ص و اإلعشاء“ فَغَُِٕغٔعُىْ بٌَُِِه سُ ُوعَ ُُِ وََمُىٌُىْ َِزًَ ُ٘ىَ ًُ ػَغًَ ؤَْ َىُىَْ لَشَِجب ً ْل َ َ َ ئ ه They say: "What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?" Say: Become stones or iron. Or created matter which, in your minds, is hardest (to be raised up),- (Yet shall ye be raised up)!" then will they say: "Who will cause us to return?" Say: "He who created you first!" Then will they wag their heads towards thee, and say, "When will that be?" Say, "May be it will be quite soon! (17:49-51)
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First, it is a manifestation of divine justice. Some criminals and oppressed rulers may enjoy opulence and luxury until the end of their life. On the other hand, other people might be righteous and lead a virtuous life but did not survive to reap the fruits of their labours. Instead, they had been made a scapegoat for all sorts of crimes. Were the file of both groups of people to be closed in this world on the basis of what transpires, what would become of the infinite justice, wisdom and mercy that God cherishes for His servants? Nobody who has the slightest notion of love and justice would consent to such a state of affairs
It is also obvious that not all the good and evil
deeds are subject to final accounting in this worldly life. Many crimes and virtues are thus not commensurable with the worldly retribution or reward respectively. It is more logical to look further, beyond this world.
The link between God‟s justice and the need for
It is only in the Hereafter that all deeds,
a precise accounting of men‟s deeds and misdeeds makes resurrection irrefutably necessary
however extensive or infinitesimal, will be irresistibly exposed, scrupulously scrutinized and then adequately requited. ٕ" ؤََعَ ُ اٌَّْىَاصََِٓ اٌْمغِػَ ٌَُٔىَِِ اٌْمَُٔبَِخٔ فٍََب ُظٍَْ ُ َٔفْ ْ شَُِئًب وَبِْْ وَبَْ ِٔثْمَبيَ دَٖخ ج ر ُ ظ ٔ غ "َِِٔٓ خَشِدَيٍ ؤَرََُِٕب ثِهَب وَوَفًَ ثَِٕب دَبعٔجِني “We shall set up scales of justice for the Day of Resurrection, so that not a soul will be dealt with unjustly in the least, and if there be (no more than) the weight of a mustard seed, We will bring it (to account): and enough are We to take account.”(21:47; see also 10:61; 31:16)
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Secondly, the ends of the life must be clarified
beyond any doubt, so that men may see what they have been striving for and what the true purposes of life are.
The life indeed is incomplete if considered from the
In the Hereafter every person will find his deepest
perspective of this world alone, where values are grounded in the transitory rather than the immutable.
self, fully excavated from the debris of extrinsic and immediate concerns wherein the means are substituted for ends and even pseudo-means for real ends, where falsehood is not only substituted for truth but becomes truth, and even more attractive than truth.
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So what makes the Hereafter better than this worldly
life is not only because of the quality of its life, but also because of the eternity (everlastingness) and permanence of such a life.
The
Thus, in order to give our life and efforts a
Qur`ān simultaneously characteristics when it states:
maintains
both
purposeful meaning and indeed to make a good sense of al-Dunyā in its entirety, there must be an ultimate end to which human actions are directed
"ًَ ِ"ثًَْ ُاِثٔ ُوَْ اٌْذََُبحَ اٌ َُِٗٔب وَاٌْأخٔشَ ُ خَُِ ْ وَؤَث َ ح ش م ذ ر ش “But the Hereafter is better [in quality of
life] and more enduring [in duration].” (87:16-17).
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The Qur`ān makes frequent reference to such Thirdly, disputes, dissensions, and conflicts of
conflicts and conflict- resolution:
"لًْ َب رغَُِى َ َ ٖب َجِ ََِِب ََب ٔغَِ ُ َ ٖب َؼِ َ ُى َ لًْ َجِ َ ُ َََُِب ََٗب ُ ٖ َفَْ ُ ََُِٕب َٕ ُ ٌ ُ إٌ ْ ػّ ؤ ش ٕ وٌ ُ إي ػّ ر ٍّ ْ ُ ّغ ث ٕٕ سثٕ ثُ زخ ث
“Say:
human orientations must be finally resolved.
for the most part, human differences are plagued
with extrinsic motivations of selfishness of individuals, groups and national interests, and inherent traditions and myriad other forms of fanaticism. The resolution of these differences of belief, therefore, will be practically identical with the manifestation of the motivations of these beliefs.
"ُ ٍَُٔثِبٌْذ ِّ وَ ُىَ اٌْفَٖب ُ اٌْؼ ُ َك ٘ ز ح
"You shall not be questioned as to our sins, nor shall we be questioned as to what you do” Say: "Our Lord will gather us together and will in the end decide the matter between us [and you] in truth and justice: and He is the one to decide, the One Who knows all." (34:25-26)
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The Benefits of belief in alAkhirah
"ب َّ َّزََٔٓ آََُِىا و َّزََٔٓ َ٘ب ُوا وَاٌ ٖبثِئٔنيَ وَإٌصَبسَي وَاٌَّْ ُىطَ و َّزََٔٓ ؤَشِشَ ُىا و ٌج َا ٖ ص د ٌٕ َا ٌِْ ا "ْ ُِب َّ ََّٗ َفص ُ ثََُِٕ ُُِ َىََِ اٌْمَُٔبَِخٔ ب َّ ََّٗ ػًٍََ و ِّ شٍَِءٍ شَه ذ ًُ ٌٍِْ ا ِْ اٌٍ ْ ًٔ ه
“Those who believe [Muslims], and the Jews and the
Belief
Sabeans and the Christians, and the Magians, and the polytheists,- surely Allah will decide among them on the Day of Resurrection, for Allah is witness over all things.” (22:17). of Decision” (i.e., between right and wrong deeds, beliefs, life-orientations, etc.) (37:21; 44:40; 77:38; 78:17).
in al-Akhirah has several benefits at different levels. There are individual benefits, social benefits and civilizational benefits.
For this, the Qur`ān often refers to that Day “The Day
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Thus,
Individual Benefits At individual level, it gives man a unique and
his belief in al-Akhirah not only raises qualitatively the level of his deeds but also accelerates their quantitative growth. His behaviour is therefore shaped by truthfulness and sincerity.
valuable advantage with a greater choice that has an eternal implication. Anyone who is concerned with his eternal welfare will immediately feel the burden of disobedience awaiting him once he allows himself to be succumbed to passion and ignorance toward the precipice of sin and rebellion against divine command.
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Belief in
al-Akhirah also provides a psychological benefit to an individual.
It prevents young people from wasting their lives
in transitory and trivial things.
Belief in the afterlife, when all „true‟ lovers will
be reunited, (43:67,70; 13:23; 36:56; 40:8) can console the bereaved for the loss of their beloved ones. It is also a source of consolation for elderly and a terminally ill patient as they would know that his departure does not mean his total extinction, but rather a passage to an eternal life where he can enjoy eternal comfort, if he strives for it in this worldly life .
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It gives hope to the elderly as they move closer
to the grave.
It helps to endure the death of the loved ones.
Who believe that they will be reunited with their deceased loved ones in a far better world, would find true consolation in the Resurrection.
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It also consoles the sick with terminal illness. This belief encourages people to live a responsible
Social Benefits A society composed of such individuals who believe
life, a life of peace and tranquility
It also prevents man from fearing the passing
in al-Akhirah and live to it has much to gain.
After belief in God, belief in
difficulties of life, make him accept them with equanimity and even transforms those difficulties into means of development and ascent toward the lofty goals of life.
al-Akhirah has the primary place in preserving social security and preventing the spread of corruption, crime and violation of law. It is a force capable of taming the rebellious desires of the soul.
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That is because one who holds this belief will
It is the belief and knowledge of the teleological
obey a series of ethical principles (having eschatological implications) without hypocrisy and without being subject to external pressure.
implication of one‟s conduct within one‟s society that will produce good citizens. Anyone seriously concerned with his eternal abode, will accustom himself with good behaviours and the society will thus be protected from the crimes or immoralities that he might otherwise have committed
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Belief in al-Akhirah also has civilizational benefits. Enamoured with his vast potentialities and
tremendous material achievements, man can do many things – virtue and vice, commendable and abominable – simply because he can do them. This attitude will lead to irresponsible subjugation of nature, amounting to unsustainable development.
However, belief in
al-Akhirah (when everyone will be accountable for his deeds and misdeeds) will imbue one with the sense of responsibility, which is a condition of sustainable development. Man will consequently choose the right course of action
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Belief in
al-Akhirah should be seen as a source of strength and not of weakness, for any responsible individuals, societies and civilizations. Human beings are expected to exhaust their potentialities and invest them in long-term rewards: greater efforts for greater rewards.
Instead
of resigning to the lower and immediate values, the basal pursuits of alDunyā, he is encouraged to strive for longrange results of al-Akhirah. That is why the Qur`ān often exhorts man to “deliberate on that which one has sent forth for the morrow,” (59:18) ََّٗ َّ " ََب ؤَٗهَب َّزََٔٓ آََُِىا اٖ ُىا ََّٗ وٌَْزَِٕ ُشِ َٔفْ ْ َِب لَ َِٖذِ ٌٔغَذٕ وَاٖ ُىا ََّٗ ب ٌٍرم اٌٍ ِْ ا ظ ظ ذ ٌٍٕ رم ا ٌَ ا "َْخَجِ ْ ثَِّب رَؼَِّ ُى ٍ ري consequence of previous deeds.
for whatever accrues to a person is the
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To conclude, we may ask “Is there anything to lose if
one believes in al-Akhirah and works for it?” The answer is negative, one will lose nothing. is a reality & the belief in this reality must lead to virtuous life with lofty ideals…
To invest one‟s thought and action
Akhirah is not a mere “belief”. It
in al-Akhirah means to live a purposeful and responsible life in this world and to prepare for one‟s eternal felicity in the world to come. The important lesson to be learned is to keep always in mind the reality of afterlife, the ultimate consequence of one‟s actions and one‟s responsibility towards Allah for what one does.
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Belief in
al-Akhirah is not a sort of „blind faith‟. Rather, it is rational and necessary if only to make any sense of the existence in this worldly life. not mistake absence of experiential knowledge for knowledge of absence. By its essence, al-Akhirah is not meant to be experienced in this world, because it starts where all worldly experiences stop. It will be the last and ultimate experience awaiting humankind!
We must
Man; His Creation, His Purposes and His Functions
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Man in Islam is a multidimensional creature;
Spiritually, God breathed His own spirit in to him
stands between the material and spiritual worlds and partakes the nature of both. God has originated him from clay, so the animal world is reflected. Due to this bodily dimension, man needs resources of the material world for his personal growth and social fulfillments.
so that from one side the spiritual world is reflected in him, the part that constitutes the relationship to his Lord.
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The Qur`an addresses mankind in two crucial
The second crucial dimension is man as a moral
dimensions. First, man is addressed in his ultimate nature: his essential characteristics and behaviors; as such man takes several integral features and attributes, such as Insan (human being), Bashar (man kind), Bani Adam (children of Adam)
creature. In this regard the Qur`an employs terms such as Khilafah (vicegerency), Taqwa (piety), Iman (belief / faith), Islam (total submission to God), and their opposite terms such as Fujur (immorality), Kufur (disbelief), Nifaq (hypocrisy) .
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Creation (of man) versus
Evolution
Man is God‟s creature just like other created
beings. He has been created in the best conceivable pattern. God fashioned Adam out of baked clay, which, when organized into a human being, produces an extract, sulalah (reproductive semen). When injected into the womb, this semen undergoes a creative process, as has been described in the Qur‟an.
ً"وٌََمَذ خٍَمَْٕب اٌْةِِٔغَبْ ِٔٓ عٍَبٌَخ ِٔٓ ؼٍُُُٕٔ جَؼٍَْٕبٖ ُؽْفَخً فٍٔ لَشَاس َِىٔني ُُ خٍَمَْٕب اٌٗؽْفَخ ػٍََمَخ َ ٕ َ ٍٖ ٍث ُٔ َ َٖ ِ ُ ٕ ِ ث َ ِ َفَخٍَمَْٕب اٌْؼٍََمَخ ُِعِغَخً فَخٍَمَْٕب اٌُّْعِغَخ ػٔظَبِّب فَىَغَىَِٔب اٌْؼٔظَبَ ٌَذِّّب ُُ ؤَِٔشَإَْٔبٖ خٍْمًب آَخَش َ ُ ٖث َ َ َ َ َ " فَزَجَبسَن َّٗ ؤَدِغَٓ اٌْخَبٌٔمٔني َ ُ ُ ٌٍَ ا “And certainly We created man of an extract of clay; Then We placed him as (a drop of) sperm in a place of rest, firmly fixed; Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then we made out of that lump bones and clothed the bones with flesh; then we developed out of it another creature. So blessed be Allah, the best to create!” (Qur‟an 23:12-14.)
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Evolution
The way in which living things change and
There are more than a million species living on the
develop over millions of years, or a gradual process of change and development: Charles Darwin(1809–1882), renowned naturalist and thinker is associated with the theory of evolution by natural selection. Darwin's theory of evolution: Darwin's theory of evolution maintained that all living beings emerged as a result of chance and thus denied Creation.
earth. How did these creatures with entirely distinct features and perfect designs come into being? Anyone who uses his reason would understand that life is the work of a perfect and supreme creation.
The idea that life is the product of an uncontrolled,
purposeless process of coincidence is a 19th century myth. Looking at the matter from the primitive level of the science of the period, evolutionists assumed that life was very "simple".
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Different branches of science like biochemistry,
genetics, and paleontology have demonstrated that the claims that life originated as a result of "coincidences" is deceptive.
Man is God‟s creature just like other created beings.
But these creatures have been made subservient to him.
The Status of Man
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It is Allah Who hath created the heavens and the earth and sendeth down rain from the skies, and with it bringeth out fruits wherewith to feed you; it is He Who hath made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) hath He made subject to you. And He hath made subject to you the sun and the moon, both diligently pursuing their courses; and the night and the day hath he (also) made subject to you. And He giveth you of all that ye ask for. But if ye count the favours of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude
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Indeed, man has been raised far above most other
creatures: ٍ"وٌََمَذ وَ َِِٖٕب ثٍَِٕ آَدَََ وَدٍََّْٕب ُُ فٍٔ اٌْج ِّ وَاٌْجَذِشِ وَسَصَلَْٕب ُُ ِٔٓ اٌؽِّجَبد وَفَعٍَْٕب ُُِ ػًٍََ وَثٔري ٘ ٖ ٔ َُّ َ ِ ٘ َش ِ٘ َ ِ ش “ِٔ ٖٓ خٍَمَْٕب رَفْعًٍُٔب َ ِّ We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation. (Qur‟an 17: 70).
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The Purpose of Creation
„Ibādah ٍٔ"وَ ُىَ َّزٌٔ جَؼٍَ ُُِ خَالَئٔفَ األَسِضِ وَسفَغَ ثَؼِع ُُِ فَىِقَ ثَؼِطٍ دَس َبدٕ َُِّجِ ُىَ ُُِ ف َج ٌ ٍ و َى َ َى ٌ٘ ا "ْ َُِٔب آرَب ُُِ ب َّ سَٖثهَ عَشَِ ُ اٌْؼٔ َبةِ وَبِٖ ُ ٌَغَ ُى ْ سد ُ ٖ ٔٗ ف س غ م ِْ و It is He Who has made you (His) agents, inheritors of the earth: He has raised you in ranks, some above others: that He may try you in the gifts He has given you: for your Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful. (Al-Anam, 6: 165)
Khilāfah
Amānah
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Meaning of Khalifah
Khalifah means: “One who exercises delegated power on behalf of
A Khalifah is entrusted with certain powers to
govern/ manage the world;
A Khalifah is given freedom of action but he
the Supreme Authority.” In this way he is not the master but the deputy of the One who has entrusted him with power.
has to choose the right thing and leave the wrong one; A Khalifah has duties and responsibilities to His Creator; to himself, to his fellow men and to other creatures of Allah. A Khalifah is equipped with knowledge (of everything, good and bad, right and wrong) so that he is able to establish justice.
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Allah provided man with everything he needs
to fulfill his responsibilities; material and immaterial things. A Khalifah will be held responsible and accountable for all his actions on the Day of Judgment. A khalifah is promised Paradise if he succeeds in fulfilling his responsibilities and Hell-Fire if he fails to do so. Allah has from to time sent Prophets and Messengers to guide the children of Adam:
"ََب ثٍَِٕ آَدَََ بِ ٖب َإْرَُٖٔ ُُِ ُ ُ ٌ ِِٕٔ ُُِ َم ٗىَْ ػٍََُِ ُُِ آَََبرٍٔ فََِّٓ اٖمًَ وَؤَصٍَِخَ فٍََب ر ى ِ ٕى سعً ى ُص "َْخَىِ ْ ػٍََُِهُِِ وٌََب ُُِ َذِضَُى ٔ ٘ ف
“O ye Children of Adam! Whenever there come to you
Messengers from amongst you, rehearsing My Signs unto you-those who are righteous and mend (their lives)-on them shall be no fear nor shall they grieve.” [al-A„raf (7): 35]. The responsibility given to man as Khalifah is known as Amanah (trust). In some places of the Holy Qur‟an it is known as Mithaq (covenant). Allah says in the Holy Qur‟an:
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It is narrated by Ubayy ibn Ka„b that “Allah gathered
"وَبِر ؤَخَز سَٗه ِٔٓ ثٍَِٕ آَدََ ِٔٓ ظُهُىسُِِ٘ٔ ر ِّٖزَ ُُِ وَؤَشِهَذَ ُُ ػًٍََ ؤَِٔ ُغِهُِ ؤٌََغِذ ثِشِّ ُُِ لَبٌُىا ُ َثى ِ ف ِ٘ ُسَ ه ِ َ ِ َ ْ َ ث "ََثًٍَ شَهِذَِٔب ؤَْْ رَمُىُىا َىَِ اٌْمَُٔبَِخٔ بِٖب ُٖب ػَِٓ َ٘زَا غَبفٍٔني ٔ ٕٔ و َ ٌ “When thy Lord drew forth from the Children of Adam from loins-their descendants, and made them testify concerning themselves, (saying): “Am I not your Lord (who cherishes and sustains you)?”-They said: “Yea! We do testify!” (This), lest ye should say on the Day of Judgment: “Of this we were never mindful.” [al-A„raf (7): 172].
the whole of mankind and arranged it into separate groups according to their kinds or periods and gave them human shape and the power of speech. Then he took a Covenant from and made them witnesses concerning themselves and asked, „Am I not your Lord?‟ They answered, „Most certainly, You alone are our Lord.‟ Then Allah said, „I ask the earth and the heavens and your father Adam to bear witness to this effect, lest you should say on the day of resurrection that you had no knowledge of this. So note it well that none other than I is worthy of worship (and obedience) and that there is no
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other Lord than I. You should not set up any
The above narration implies that Tawhid (belief in the
partners with me. I will send to you Messengers, who will remind you of this covenant that you are making with me; I will also send My Book to you.‟ At this, the whole of mankind replied, „We bear witness to this: You alone are our Lord and our Deity: we have no other lord or deity than You.‟ ”
Oneness of Allah) is implanted in human nature; everyone is born on Fitrah and it is the parents who misguide him. The righteous people fulfill their covenant with Allah and they never break it: Allah (SWT) says: ٍٔ" و َّزَٔٓ َِٕمُعُىْ ػَهِذ َّٗ ِٔٓ ثَؼِذ ُِٔثَبلٔٗٔ وََمْؽَ ُىْ َِب ؤََِش َّٗ ثِٗٔ ؤَْْ َُىصًََ وَُفْغِذُوَْ ف َ ُ ٌٍَ ا َ ؼ ٔ ِ ٔ ٌٍَ َ ا َ ٌَا "ِاٌْإَسِض ؤُوٌَئٔه ٌَ ُُ َّؼَِٕ ُ وٌََ ُُ عُى ُ اٌ ٖاس َ ه ُ اٌٍ خ ه ِ ء ذ ِ “They (the righteous) fulfill their Covenant with Allah, and break it not after confirming it.” [al-Ra„d (13): 25] On the contrary, the wrong doers break their Covenant with Allah.
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Responsibilities of a Khalifah
Allah says, “But those who break the Covenant of Social responsibilities Economic responsibilities Political responsibilities Religious responsibilities
Allah, after having plighted their word thereto, and cut asunder those things which Allah has commanded to be joined, and work mischief in the land-on them is the Curse; for them is the terrible Home!.” (13: 25).
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Meaning and Concept of Fitrah
Fitrah means: “the natural constitution with
Islamic Worldview and the Challenges of Globalization
„Globalization‟ defined: a phenomenon involving the integration of economies, cultures, governmental policies, and political movements around the world;
The growing economic interdependence of countries
which a child is created and born, whereby he is capable of accepting the religion of truth.”
The Prophet is reported to have said “every
child is born with a true faith (i.e. to worship none but Allah alone) but his parents convert him to Judaism, Christianity or Magainism…”
worldwide through the increasing volume of crossborder transactions in goods and services of international capital flows, and also through the rapid and widespread diffusion of technology;
it
consists of processes that lead to global interdependence and the increasing rapidity of exchange across vast distances
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it has acquired three different distinct meanings: 1)
Information meaning of globalization: Forces which are transforming the information pattern of the world and creating the beginnings of what has been called the information super highway. Expanding access to data and mobilising the computer and the internet into global service.
The economic definition of globalization: Forces which
As early as 1962 the Canadian visionary Marshall
McLuhan wrote that the electronic age was turning all humanity into a “global tribe,” and the term global village is attributed to him
are transforming the global market and creating new economic interdependencies across vast distances.
The third meaning of Globalization is comprehensive: All
forces which are turning the world into a global village, compressing distance, homogenizing culture, accelerating mobility and reducing the relevance of political borders. Under this comprehensive definition, Globalization is the gradual villagization of the world.
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This
Positive Aspects of Globalization
Foreign Direct Investment (FDI) has helped to
reduce poverty by creating jobs and improving incomes.
New
makes it easier to understand one another. Communities although heterogeneous, can be more cooperative now that are more means of understanding each other.
Globalization makes it possible for humanity to
communications and information technology have helped disseminate knowledge in many fields of study and disciplines. of telephone calls as well as travel have fallen.
have compassion for each other when calamities – natural or man-made – affect others.
Issues
Communication is cheaper and easier. Costs
such as human rights and public accountability are brought to the fore.
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Globalization aids the removal of national controls over
Negative Aspects of Globalization
Environmental degradation due to unrestrained logging
activities of transnational corporations whose sole aim is to multiply profits.
Although poverty has been reduced to a certain extent,
cross-border financial flows. Dramatic outflows of capital from one country to another have caused havoc in some currencies, particularly in Southeast Asia.
Advances in technology aggravated by the outflow of
new economic disparities have been created. There are stark regional disparities in poverty.
Basic necessities in life are set aside in favor of profits.
capital to low cost production sites in the South has caused growing unemployment in the North, which is an affront to human dignity.
Globalization has popularized the consumer culture.
Many countries in the South have been occupied with facilitating foreign investment in industries that are lucrative to foreign markets and forsaking the most fundamental needs of the people.
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Consumerism has given birth to materialism where people are more interested in what they have rather than the essential aspects of humanity.
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Global consumerism is now forming a homogeneous
Although the IT boom has given rise to an expanse of
global culture where indigenous cultures of the South are being replaced by Western cultures.
The global entertainment industry is propagating a
information there is a lot of information that is useless and meaningless causing people to be pre-occupied with trivia.
Double standards are present in the human rights aspect
superficial American pop culture, which titillates the senses and impairs the spirit.
Formal education systems are emphasizing technical and
managerial skills responding to market demands and leaving aside traditional academic subjects. This means that education is nothing more than acquiring specific skills and techniques and less emphasis on moral education.
of the present world where they are used as part of Western governments‟ foreign policy but only when it suits them. Globalization has internationalized crime of all kinds.
Like crime, disease is more rampant throughout the world
making the spread difficult to control.
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Extremism
Extremism literal means:
being situated at the farthest possible point from the
Extremism is referred to in the Holy Qur'an as follows
1. Ghuluww:
The Qur‟an addresses the people of the Book:
centre; going to great or exaggerated lengths; exceeding the ordinary, usual, or expected.
Figuratively, it indicates a similar remoteness in
religion, politics and ethnicity.
ً ُ ِ" ًُ ََب ؤًََِ٘ اٌْىٔزَبة ٌَب رَغ ُىا فٍٔ دَِٕٔ ُُ غَُِش اٌْذ ِّ وٌََب رَٖجِؼُىا ؤَِ٘ىَاءَ لَىٍَِ لَذ ظ ُّىا ِِٔٓ لَج ٍَ ِ ى ِ َ َك ز ٍِ ِ ْل )77 :وَؤَظ ُّىا وَثٔريّا وَظ ُّىا ػَٓ عَىَاء اٌ ٖجًُِِ” (املبئدة ٍَ ِ ِ غ ٍَ “Say: O People of the Book! Exceed not in your religion the bounds [of what is proper]” (5:77) )171 :"ال حغهىا يف ديُكى" (انُسبء
“Commit no excesses in your religion”
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2. I'tida':
3. Israf:
"َٓ"ولبرٍىا يف عجًُ اهلل اٌزَٓ َمبرٍىٔىُ وال رؼزذوا بْ اهلل ال حي ٓ املؼزذ ت )(091:انبقسة
It
“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.”
also disapproves of and rejects the tendency to prohibit tayyibat (goodness) and zinah (beautification), which Allah has provided for His servants:
""ََب ثٍَِٕ آَدََ ُزُوا صََِٕزَ ُُ ػِٕٔذ ًُ َِغِجِذٕ وَوٍُىا وَاشِشَثُىا وٌََب ُغِشِفُىا بِٖٗ ٌَب ُذٔت اٌْ ُغِشِفٔني ّ ٗ َ ُٔ ر ُ ِّ ى ِ َ و َخ )31:(ألػشاف “O Children of Adam! wear your adornment at every time and place of prayer:; and eat and drink and be not extravagant; surely He does not love the extravagant.” (7:31)
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Islam
condemns extremism in all its forms and recommends moderation. The Prophet says: “Beware of excessiveness in religion. [People] before you have perished as a result of [such] excessiveness.” He also said:
Historical Background of Extremism
Extremism is not a new phenomenon, it can
be found in all religions.
With regard to Islamic community, its root can
)ٍُ“َغشوا وال رؼغشوا وثششوا وال رٕفشوا“ (سواٖ اٌجخبسٌ وِغ ،“بْ اٌذَٓ َغش وٌٓ َشبد اٌذَٓ ؤدذ بال غٍجٗ، فغذدوا، ولبسثىا، وؤثششوا، واعزؼُٕىا “ثبٌغذوح واٌشودخ، وشٍء ِٓ اٌذجلخ )ٌ(سواٖ اٌجخبس
be found in the early history of Islam. There have been many extremist schools and sects, which have impact on other extremist groups. In this respect, Al-Khawaarij and Al-Murji’ah are the best known of early extremist groups.
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Al-Khawaarij
They are the ones who set out to kill Ali bin Abee
Al-Murji’ah
They believe that actions are deferred from Iman (Al-
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Taalib due to his rulership. Their methodology consists of freeing themselves from „Uthmaan and „Ali. They believe that the person who commits a major sin will remain in the Hellfire forever. They have branded all who oppose them as unbelievers [kaffaru man khalafahum]. They dare to heap curses on the Companions [Ashab] of the Prophet and on his Helpers [Ansar]. They do not believe in the torment of the tomb ['adhab al-qabr], nor in the Basin [Hawd], nor in the right of intercession [shafa'a]
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Irjaa). Thus actions, according to them, are not part of it. Iman is simply the complying of the heart. Thus the sinner, according to them, is a believer with complete Iman, even if he does what he does from the disobedient acts or he abandons what he abandons from the obedient acts. And if we ruled that someone that abandoned one of the commandments of the Religion is a disbeliever, then that would be due to the absence of the complying in his heart not due to his abandonment of that deed. And this view, along in comparison with the views of the Khawaarij, are the two opposite extremities.
Manifestation of Extremism
1. 2. 3. 4.
Bigotry and intolerance Commitment to excessiveness and attempt to force others to do the same; Obsolete religious excessiveness and overburdening of others; Harshness in the treatment of people and crudeness in calling people to Islam
It is unfair to accuse a person of “religious
extreme” simply because he has adopted a „hardline‟ juristic opinion of certain fuqaha‟. People naturally differ on this matter, even among the Prophet‟s companions. For example, Ibn „Abbas facilitated religious matters, while Ibn „Umar was strict.
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A person whose knowledge of and commitment to
Islam is little, or who has been brought up in an environment that neglects shari„ah, will certainly consider even the minimal adherence to Islam as a kind of extremism.
The contemporary extremist activities could be classified to be mainly due to ignorance and flawed method of thoughts. Ignorance includes the following: Lack of knowledge about the Qur´an, Lacking in knowledge of the Sunnah, Lacking in knowledge of the objectives of Shariah Lack of knowledge of proofs and tools in concluding thoughts, Lack of knowledge of the statements of the scholars and their legacies,
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And the flawed method of thoughts is evident in:
Lack of knowledge of Arabic language and its
rhetoric,
Lack of historical knowledge, Ignorance of the reality and environment, Ignorance of the different levels of people and the
Taking a very literal approach of the Qur‟an and
Hadith,
Failure to understand comprehensively Reinterpreting the texts, Taking directly from the texts, without proper
difference in approach.
background
Following the equivocal evidences Failure to reconcile seemingly contradictory
evidences,
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Lack of objectivity Making
ijtihad while not being qualified to do so.
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Remedy for extremism
1. 2. 3. 4. 5. 6.
Liberalism
„Liberalism‟ a political philosophy based on
Duties of Society Duties of Yong Muslims Knowledge, values and actions Sympathetic understanding of abilities, limitations and circumstances of others Knowledge and insight into the sunan of Allah‟s creation A dialogue on the Sunan of Allah and conditions of victory
belief in progress, the essential goodness of the human race, and the autonomy of the individual and standing for the protection of political and civil liberties;
„Liberal‟ BROAD-MINDED;
especially: not bound by authoritarianism, orthodoxy, or traditional forms.
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Liberal Muslims object to the implementation of
The liberals emphasized the role of reason and
the Shari‟ah on several grounds:
Against theocracy For democracy Rights of women Right of non-Muslims Freedom of thought
ijtihad and they condemned Taqlid (imitation).
They call for the re-interpretation of the Shari‟ah;
they argue that the revelation is divine, but interpretation is human and fallible and inevitably plural. .
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Liberal Islam has been denounced by many
Liberals generally claim that they are returning to
Muslims. The proponents of „Liberal Islam‟ has been called by so many names including „Secularists‟ and „Apostates‟.
the principals of the early Muslim community, arguing that the traditionalist or the fundamentalist have diverged from true Islam through their focus on the literal word rather than the ethical intent of scripture and are usually secularist in nature.
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It is He Who has made you (His) agents,
inheritors of the earth: He has raised you in ranks, some above others: that He may try you in the gifts He has given you: for your Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful.
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THE ISLAMIC WORLDVIEW
(UNGS 2030)
The Meaning of Worldview
STANDARD CONTENTS © Department of General Studies, 2008
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Worldview Defined:
„Worldview‟ is an English translation of the A set of attitudes on a wide range of fundamental
German term “Weltanschauung”.
It is rendered in Arabic as “Ru‟yatu li al-wujud or
matters.
A comprehensive set of propositions about
Tasawur li al-wujud”, (نهىجىد
)زئيت نهىجىد ؤو حصىز
various aspects of the world.
A unified and comprehensive view of the world
around us and man‟s place within it.
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Basic assumptions and images that provide a
What a worldview does
A worldview encapsulates answers regarding
more or less coherent, though not necessarily accurate, way of thinking about the world.
A worldview is a profile of the way the people
within a specified culture live, act, think, work and relate. It is a “map” or culture‟s social, religious, economic and political views and relationships
broad questions of "life understanding." These questions are lifetime concerns and sources of anxiety. They involve fundamental matters, expressed in the form of queries. Here are some examples of ongoing human concerns:
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Worldview influences all aspects of life Some
IMPACT OF WORLDVIEW
Helps us to know peoples and their cultures. Helps us to interact with nature, individuals, nations, cultures and civilizations.
worldviews such as Islam cover all aspects of life including the personal, social, economic, political, cultural, civilization besides dealing with spiritual, moral, and Aqidah issues. But there are other worldviews which focus only on spiritual, material, social, or economic aspects of human life. Any worldview should be able to answer the ultimate questions not necessary correct answers but at least consistent
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1. 2.
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Some of the Fundamental Questions addressed by worldview
3. Helps us to correct our own values, perspectives, attitudes and behaviours. 4. Helps us to formulate theories of politics, sociology, culture, etc.
How far out does the universe go? Did it have a
beginning and will it have an end?
How did humans come about here on earth? Does life have a purpose? If it does, what is it that
gives meaning to one‟s life? Does one‟s daily conduct matter in the long run? What happens to a person at his/her death? Is there God? What are His attributes? What is good and what is bad? How can one know the good and the bad? How should one treat others? How is knowledge obtained?
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The Definition of Islamic worldview “Ru‟yat al-Islam li al-wujud” “ A metaphysical survey of the
It is not a worldview that is formed merely by
visible as well as the invisible worlds including the perspective of life as a whole”. Al-Attas in “Islam and the
Challenge of Modernity, p. 27.
Islamic worldview encompasses the issues of
amalgamation or historical concoction of various cultural values. Rather, it is a well established framework derived from the revelation and interpreted by Muslim scholars throughout Islamic history
universe, creator, prophethood, society, man, and hereafter.
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This frame of reference provides us with
correct and consistent answers to the ultimate questions pertinent to the issues of God, unseen, man, universe, and life. It also guides man as a vicegerent of Allah to the correct belief system, shari„ah, and ethical values.
The worldview of Islam encompasses both al-
dunia ( ) اٌذٔ١بand al-akhirah ( ) ا٢خشةin which the dunia aspect must be inextricably linked to the akhirah aspect, and in which the akhirah aspect has ultimate and final significance.
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The Main Elements of Islamic worldview
God; Revelation (i.e. the Qur‟an) and Prophethood; God‟s Creation; Man and the psychology of human soul; Knowledge; Religion Freedom; Values and virtues; Hereafter And happiness.
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The Objectives of Islamic worldview
To provide the Muslims with the true knowledge and To teach people the way and method how to
explanation about the world, seen and unseen, as they are explained in the Qura'n.
achieve the main values of Islam in human life.
To establish the fundamental ethical precepts,
such as justice, freedom, trust, and dignity of human life and existence.
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worldview of Islam comprises both
al-dunya and alAkhirah aspects, in which the dunya-aspect must be related profoundly to the Akhirah-aspect, and in which the Akhirah-aspect has ultimate and final significance. nor is it one that is formed gradually through a
historical process of philosophical speculation and scientific discovery, which must of necessity be left vague and open-ended for future change and alteration in line with paradigms that change in correspondence with changing circumstances.
It is not a worldview that undergoes a dialectical
Islamic worldview is not a worldview that is formed
merely by the gathering together of various cultural objects, values and phenomena into artificial coherence.
process of transformation repeated through the ages, from thesis to anti-thesis then synthesis
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Western Perception of Worldview
Most of the western perceptions of worldview
Most of the western perceptions of worldview
rely more on our existing reality, experience and life. They don‟t give much consideration to the issues related to the unseen world and hereafter.
Most of the western perceptions of worldview
consider it as a product of culture and experience. According to them, religion itself is produced by people and culture.
In the Muslim perspective, Islamic worldview is
consider it as assumption, but this is not true from an Islamic perspective because in Islam, we consider it as a system and truth derived from revelation.
not a cultural product of Arab, Indian, or Malay. It is rather derived from the revealed word of God without corruption and change. This revelation is then understood by Muslims through their different cultural backgrounds and experiences.
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Classification of Worldview
Worldview
Religious worldview
There is a universal spirit, god, deity or divine
entity
This divinity has established an eternal moral
Religious Religious Non-religious
Revealed and preserved
Revealed but Interpolated
Not revealed but Based on human wisdom
order that, in part at least, can be known to human beings People have the duty to follow eternal moral dictates This human conduct has long-term (beyond individual death) significance.
Scientific
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Mythological
Philosophical
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Characteristics of Religious Worldview
The Religious worldview considers both the world
It
of seen and unseen. It is comprehensive in its perception of the world. It does not undermine any dimension of reality and existence
Its basis is on the scripture or „sacred‟, revealed
is more stable than the scientific and philosophical worldview, in terms of having certain and unchangeable principles of belief system and ethical system.
The Religious worldview in general imparts to
or non-revealed text.
our life the sense of responsibility, meaning, and purpose. This means that life and the existence has a meaning and a purpose. Therefore, it makes our life as a responsibility towards God, and towards other people.
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Myths
The word
mythology (from the Greek mythología, meaning "a story-telling, a legendary lore") refers to a body of folklore/myths/legends that a particular culture believes to be true and that often use the supernatural to interpret natural events and to explain the nature of the universe and humanity.
ري ُ ِ " وَ ِبذَا ُخًَِ عَهَيِهِىِ آيَبَُُب قَبُىا قَدِ سًَِعَُِب نَىِ َشَب ُ نَ ُهَُْب يِثْمَ هَرَا بٌِْ هَرَا ب َّ َؤسَبط ِال ء ق ح ن حه )31 :األَونِنيَ" (األَفبل َّ
When our Signs are rehearsed to them, they say:
we have heard this (before): if we wished, we could say (words) like these: these are nothing but tales of the ancients.
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Philosophical worldview
م ُ ِ "قَبُىا ؤَئِرَا يِخَُِب وَكَّب ُحسَابّب وَعِظَبيّب ؤَئَّب نًََبِ ُىُىٌَ نَقَدِ ُعِدََِب َحِ ُ وَآبَب ََُب هَرَا يٍِِ قَب ٍ ئ و ُِ ع ث ُُ ن )83-82 :ٌبٌِْ هَرَا بِال َؤسَبطِري األَونِنيَ" (املايُى َّ ُ
They say: What! When we die and become dust
It derives from philosophy and it means to
and bones, could we really be raised up again? Such things have been promised to us and to our fathers before! They are nothing but tales of the ancients!
deal with fundamental questions of life here and hereafter. It uses logical reasoning, deduction, induction , mathematic and speculation. The Philosophical worldview is more wider in its scope than the scientific worldview. It deals with issues of philosophical and metaphysical world.
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Main Characteristics
It attempts to give a meaning to creation and
It is more comprehensive than the scientific
life. It does not have the exactness of sciences but it instills in ourselves a sense and meaning. Its results and findings are not precise and measurable like scientific worldview‟s but they open new ways for human beings to think beyond their physical world.
worldview, because it deals with physical and metaphysical realties.
If scientific worldview deals only with certain part
of the universe, the Philosophical worldview deals with the entire existence and the universe.
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Modernity as paradigm shift from religious worldviews to secular worldviews Philosophers call the 17th century the "Age of Reason" when the likes of Sir Francis Bacon, Pascal, Hobbes, Galileo, Descartes and Spinoza injected into the thought patterns of humanity the idea that human beings were rational and lived in a rational world which had been created by a rational God. Because God, creation and people were rational, humans could figure things out - answers would come from scientific inquiry and research. The 18th century is popularly called the "Age of Enlightenment" (a somewhat loaded term). Locke, Berkeley, Voltaire, Hume and others proposed ideas which led people to believe that the rational universe could be understood without reference to a supernatural God. Soon, the authority of the Bible, especially its supernatural parts, was under attack as theologians sought to "demythologize" scripture.
Kant, John Stewart Mill, Nietzsche, Marx, Hegel and
Kierkegaard ushered in the so-called "Age of Ideology", also called "existentialism", in the 19th century. Frederick Nietzsche cynically remarked that the only reason the poor and disenfranchised want justice is so that they seize political power, and the only reason the powerful teach toleration and benevolence is to keep the disenfranchised under their control. In both cases, the motive is selfishness. To Nietzsche, it was all about power - everyone is seeking to either gain or keep power over others. Because Jesus taught love and forgiveness, Nietzsche called Him "the pale enemy". (Nietzsche died in an asylum after 10 years of syphilis-induced insanity.)
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Sigmund Freud taught that religion was merely
20th century philosophers like Sartre, James and
the unconscious projection of a humanity trying to rid itself of guilt-induced neurosis. Karl Marx believed that religion was a tool used by the powerful to bludgeon the proletariat into continued submission. And Charles Darwin presented a seemingly reasonable alternative to special creation.
Russell, continued the path set by their predecessors, stretching existentialism into the "Age of Analysis". The belief that life is absurd and cannot be understood was gradually replaced by the desire to analyze, delve into the mystery which is man and develop individualistic philosophies which are relative to each person, rather than universally applicable. These influences combined to form the modern view that religion is an unnecessary evil. Religion has been used by the up and in to oppress the down and out, and, if our existence can be explained without it, why do we need it?
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Secularism
The English word
Components of secularization
Disenchantment of nature
freeing of nature from its religious overtones. Nature This
secular derives from the Latin word saeculum, meaning “this present age”, “this world” of change as opposed to the eternal “religious world”.
It is defined as “the liberation of man from
religious and metaphysical tutelage, the turning of his attention away from other worlds and towards this one.”
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is not a divine entity. provides an absolute condition for the development of natural science. However highly developed a culture‟s powers of observation, however refined its equipment for measuring, no real scientific breakthrough is possible until man can face the natural world unafraid.
Desacralization of politics
No one rules by divine right. Significant political and social change is almost
Deconsecration (relativization) of values
The disappearance of securely grounded values There are no longer the direct expression of the
impossible in societies in which the ruling regime is directly legitimated by religious symbols.
divine will. They have ceased to be values and have become valuations
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Scientific worldview
It is based on the premises and findings of
The main steps of scientific method
Identify the problem or question through
science,
Science is the source of all explanations
observation
Propose hypotheses and assumptions that
pertaining to the issues of creation, life, men, and other issues Based on 4 important foundations:
Materialism, logical positivism, empiricism,
should explain the problem posed
Collect data and information Test the hypotheses. If any of hypotheses are
skepticism
wrong reject it, or modify it, or replace it until you get the correct one.
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If your hypotheses are correct. You accept and provide a full explanation of the problem. Repeat the test in similar situations and if the result is the same, then you may proceed to construct a scientific theory. The latter provides a consistent and rational explanation of the phenomenon or the problem. If this scientific theory stands and resists many tests, then it becomes scientific law. The fact usually remains intact for long period of time but they can be questioned with development of human understanding and the new data and tool of research. And once a fact is questioned the process of research takes the same course as mentioned above.
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Positive and Negative Aspects of Scientific Method
Because it is based on experiment and
empirical research, its findings are more exact and authentic and they can be verified through using statistic, mathematics, and measurement.
However, these exact results only apply to a
certain part of our existence, the physical world. The scientific worldview cannot give us exact and authentic knowledge or interpretation of the metaphysical world.
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Therefore, the scientific worldview is not capable
The Scientific worldview also allows man to
of providing comprehensive and consistent explanation of the entire world.
The
discover many laws and pattern of God in the universe.
However, the scientific worldview passes its
Scientific worldview is very important, because it allows human reason to exercise its ability and to produce knowledge in many fields.
limitation when it gives human senses and reason a role beyond their capacities. In scientific worldview, Aql and senses become the only source of knowledge that can be accepted; any other source including revelation cannot be accepted.
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However, the scientific worldview failed to protect
Scientific worldview enabled the human mind to
produce industries, sciences and technologies. It opened many ways for human mind to exploit nature and discover its laws.
man and nature from destruction. One of the main reasons of this attitude of scientific worldview is because it undermines the moral, ethical, and religious factors.
According to the scientific worldview, the only
sources of knowledge are reason, experiment, nature, senses, and human experience. It does not consider revealed knowledge as a source of knowledge that can provide guidance to people and answer their questions. In this sense, the scientific worldview was unable to discover the sense and role of morality in human life.
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The place of man in the mechanistic-materialistic view is clearly portrayed by Bertrand Russell (1872-1970) in the 1903: The philosophy of nature is one thing, the philosophy of value is quite another….Undoubtedly we are part of nature, which has produced our desires, our hopes and fears, in accordance with laws which the physicist is beginning to discover. In this sense we are part of nature, we are subordinated to nature, the outcome of natural laws, and their victims in the long run… But in the philosophy of values the situation is reversed… We are ourselves the ultimate and irrefutable arbiters of values and in the world of value Nature is only a part…In this realm we are the kings, and we debase our kingship if we bow down to Nature. It is for us to determine the good life, not for nature – not even for Nature personified as God.
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Therefore, the scientific worldview failed to give
meaning to life and existence. It only gives power of controlling nature, but it lacks the sense of meaning to our life. Therefore, the scientific worldview should adopt new approaches which involve values, moralities, and ethics in the process of scientific research.
It rejects, therefore, the existence of God or gods on
Materialism
Materialism is a theory that physical matter is the
only or fundamental reality and that all beings and processes and phenomena can be explained as manifestations or results of matter.
Materialism excludes the existence of entities
whom the universe would depend for its existence or mode of operation; it denies the existence of angels or spirit; it questions the notion of a soul, if taken to be immaterial entity separable, in principle, from the human body.
that are radically different from or superior to the matter of our ordinary experience. In materialistic worldview, only matter matters. Everything that is not physical and material is not accepted.
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All knowledge of the world and of society must be Its two main targets are therefore theism and
based on sense experience and ultimately on science.
Like positivism, materialism lays stress on science
dualistic views of human nature.
It negates the existence of all that doesn‟t fall
within the framework of change and transformation and is not perceivable by sense organs
as the only legitimate source of knowledge about the causalities of the world
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Postmodernism
It is a trend to shift modern paradigm to a new A view which, for example, stresses the priority of
paradigm which is called postmodernism. Belief that individuals are merely constructs of social forces, that there is no transcendent truth that can be known; a rejection of any one worldview or explanation of reality as well as a rejection of the reality of objective truth.
the social to the individual; which rejects the universalizing tendencies of philosophy; which prizes irony over knowledge; and which gives the irrational equal footing with the rational in our decision procedures all fall under the postmodern umbrella.
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A cultural and intellectual trend of the twentieth
Postmodernism claims to address the sense of
and twenty-first centuries characterized by emphasis on the ideas of the decenteredness of meaning, the value and autonomy of the local and the particular, the infinite possibilities of the human existence, and the coexistence.
despair and fragmentation of modernism through its efforts at reconfiguring the broken pieces of the modern world into a multiplicity of new social, political, and cultural arrangements
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Seven principles and characteristics of postmodernism truth is relative, 1. No absolute truth, contingency is everything. The ONLY
5. 6. 7.
ABSOLUTE TRUTH is that there are NO ABSOLUTE TRUTHS (Feyerabend)
2. No reality: there is no ultimate reality behind
Total Doubt Multiplicities of truth, ethnicities, cultures … Equal representation for class gender sexual orientation
things: we see largely what want to see, what our position in time and place allows us to see… 3. Only Simulacrum: Imagination and speculation 4. Meaningless and valueless.
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General Overview of Islam and Its main Characteristics
The word “Islam” is derived from “salm” or “silm”, meaning
The Hadith of Jibril on Islam, Iman & Ihsan
Umar ibn al-Khattab said : One day while we were sitting with the Messenger of Allah, there appeared before us a man whose clothes were all white and whose hair all black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the Prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said:"O Muhammed, tell me about Islam". The Messenger of Allah replied: "Islam is to testify that there is no god but Allah and Muhammed is the messenger of Allah, to perform the prayers, to pay the zakat, to fast during the month of Ramadhan, and to make the pilgrimage to the House if you are able to do so.“
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literally:
submission, surrender, safety/protection and peace.
As a religion, Islam stands for “complete submission and obedience
to Allah”. It is the religion of Allah (S.W.T) which is revealed to mankind.
It was so named by God.
”“اٌ١ََٛ أَوٍّجُ ٌىُ دِ٠َٕىُ ٚأَحّّجُ عٍَ١ىُ ِٔعّخِٟ ٚسض١جُ ٌَىُ اإلسالَ دِ٠ًٕب ِ َ َ َُْ َْ ْ َ ْ َ ْ ِ ُُ َْ ُْْ َ َْْ َ ُْ “This day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islam as your religion.”(5: 3)
Islam is the name of religion brought by all messengers of Allah from
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Prophet Adam to Prophet Muhammad –peace be upon them.
He said:"You have spoken rightly", and we were amazed
He said: "Then tell me about the Hour". The Prophet said: "The one questioned about it knows no
at him asking him and saying that he had spoken rightly. Then he said: “Now, tell me about iman.
The Prophet said:"It is to believe in Allah, His angels, His
better than the questioner.“
He said: "Then tell me about its signs.“ The Prophet said: “When the slave-girl will give birth to
books, His messengers, and the Last Day, and to believe in God‟s decree, both the good and bad thereof.“
He said:"You have spoken rightly". He said: " Then tell
her mistress and when you will see the barefooted, naked, destitute people competing in constructing high buildings.“
Then he took himself off and I stayed for a time. Then he
me about ihsan.“
The Prophet said: "It is to worship Allah as if you see
Him, and even if you do not see Him, He truly sees you."
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said: "O Umar, do you know who the questioner was?" I said: "Allah and His messenger know best". He said: "He was Jibril (Gabriel), who came to you to teach you your religion.” (True report transmitted by Imam Muslim)
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:اإليمانal-Iman
The word “īmān”, derived as it is from “amn” and
Four Meanings of Islam اإلسالم
There are four basic meanings for the word islam (as submission), ranging from the broadest to the narrowest: The natural submission of all creatures to the Law of Allah: " َُْٛ" أَفَغ١ْشَ د٠ٓ َّللا ٠َبغَْٛ ٌَُٚٗ أَسٍَُ ِْٓ فِٟ اٌسّبٚاث ٚاألَسْ ض طَٛعًب ٚوَشْ ً٘ب ٚإٌَِ١ٗ ٠ُشْ جَ ع ُ ْ َِ ِ ِ ه ِ ْ َ َ ْ ِ َ ِ َ َه َ َ َ ْ “Do they seek for other than the religion of Allah? while all creatures in the heavens and on earth have, willing or unwilling, bowed to his will (accepted Islam), and to him shall they all be brought back.” (3: 83) 2. The voluntary submission of human beings to the guidance of Allah as revealed through His messengers (3:85; َ ِ ْ َ َ “ َٓ٠" ِٚٓ ٠هبخَغ غ١ْشَ اإلسْالَ دِ٠ًٕب فٍََٓ ٠ُّمبً ُِٕٗ ُٚ٘ٛ فِٟ ا٢خِشَ ة َِِٓ اٌخَ بسِ ش ِ َ َ ِْ َ َْ ِ ِ ِ “If anyone seeks a religion other than al-Islam, never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).” (3: 85)
1.
“aman”, denotes the state of security and safety that a person enjoys when he is attached to his Creator Technically, however, īmān is the totality of Islamic faith which consists of the following articles:
Belief in Allah اإل٠ّبْ ببهلل Belief in His angels ٗاإل٠ّبْ بّالئىخ Belief in His revealed books ٗاإل٠ّبْ بىخب Belief in His messengers ٍٗاإل٠ّبْ بشس Belief in hereafter اإل٠ّبْ ببٌ١َٛ ا٢خش Belief in predestination ٖاإل٠ّبْ ببٌمذسخ١شٖ ٚشش
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3.
The voluntary submission of human beings to the guidance of Allah as revealed through Prophet Muhammad: “"اٌ١ََٛ أَوٍّجُ ٌىُ دِ٠َٕىُ ٚأَحّّجُ عٍَ١ىُ ِٔعّخِٟ ٚسض١جُ ٌىُ اإلسالَ دِ٠ًٕب ِ َ َ َُْ َْ ْ َ ْ َ ْ ِ َُُ َْ ُْْ َ َْْ َ ُْ “This day have I perfected your religion for you, completed my favor upon you, and have chosen for you Islam as your religion.” (5: 3) Only the third of these can properly be translated as Islam (with capital “i” –i.e. Islam the proper name of the true and only religion acceptable to Allah S.W.T.
As its root word indicates (s-l-m), Islam brings ‘peace’ to one’s soul, mind and body, because it will lead the person who embraces it to return to his/her true nature (fitrah). Hence, Islam is the religion of fitrah and peace (salam)
Every Muslim has to utter “salam” at least 5 times a day at the
end of each of the five daily prayers. meaning “peace be unto you”.
Muslims also salute one another with “as-Salam „alaykum”,
Not only in this world would the Muslim exchange this
salutation but also in the hereafter “and „Peace’ will be their greeting therein” " دَعْ ىاهُ ن فِيها سبحاوَك اللَّهن وتَحِيتهن فِيها سالم وآخر دَعْ ىاهُ ن ْ َ َ َ ْ ُ ُ َّ َ َّ ُ َ َ ْ ُ َ ْ َ ُ ِ َ ٌ “أَن الحمد لِلَّه رب العَالَمِيه ِ َ ِّ َ ِ ُ ْ َ “(This will be) their cry therein: "Glory to thee, O Allah!" And "Peace" will be their greeting therein! And the close of their cry will be: "Praise be to Allah, the Cherisher and Sustainer of the Worlds!" (10:10)
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Allah (swt) calls into the Abode of Peace.
Muslims are enjoined to enter into peace wholeheartedly:
َ "ُ١ِ"َّٚللاُ ٠َذعُٛ إٌِٝ دَاس اٌسهالَ ٚ٠َٙذٞ ِٓ ٠هشَبء إٌَِٝ صشاط ِسخَم ْ َ ه ُ ٍ ْ ُّ ٍ َ ِ ِ َ ِْ َ ِ “But Allah does call to the home of peace; He does guide whom He pleases to a path that is straight.” (10: 25)
ُ ُٚ" ٠َب أَ٠َُّٙب اٌهزِ٠َٓ إُِٓٛا ادْخٍُٛا فِٟ اٌسٍُ وَبفهت ً ٚال حَخهبِعُٛا خطُٛاث اٌش١طَبْ إِٔهٗ ُ ٌَىُ عذ َ ُْ َ ِ ْ ِّ ِ ُْ َ ِ ه َ "ٓ١ِِب ُّ “O ye who believe! enter into Islam whole heatedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy.” (2: 208)
In fact, the enjoinment of peace is not just within the
Paradise is nothing but the abode of peace:
""ال ٠سّعَُْٛ ف١ٙب ٌغٛا ٚال حَأث١ّب إِاله لِ١ْال سالِب سالِب ً َ ً َ ً ِْ َ ً َْ َ ِ َ ْ َ “They shall not hear therein vain or sinful discourses. Only the saying: „Peace, Peace” (56:2526).
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Muslims but extended to non-Muslim communities: "ُ١ٍَِ" ٚإْْ جَٕحُ ٛا ٌٍسٍُ فَبجْ َٕحْ ٌََٙب ٚحَٛوً عٍَٝ َّللاِ إٔهُٗ ُ٘ٛ اٌسّ١ع اٌع َ ْ َ َه ُ َِ ه َ َِ ِ ه ِِْ ه ُ “But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for he is the one that heareth and knoweth (all things).” (8: 61)
Ihsan in the Qur’anic context َ“ رٌِهَ عَبٌُِ اٌغَ١ب ٚاٌشَٙبدة اٌعَض٠ض اٌشهح١ُ ٌزٞ أَحسََٓ وً شَٟء خٍَمَُٗ ٚبَذَأ ِ ُ ه َ َ ٍ ُ ِ َِ ه ِ َ ُ ه ُ “ (32:6-7).ٓ١خٍك اإلٔسبْ ِٓ ط ِ ِ ِ َ ِ َ َ Just as Allah has created everything in a perfect manner and has made everything beautiful, including human beings, as stated in this verse, so must we imitate Him in doing what is good and beautiful particularly in relation to Allah as well as to fellow creatures.
اإلحسانal-Ihsan
The word “ihsan”
literally means doing the best, that is, in a nice, kind, beautiful manner. Technically, “Ihsan means to worship Allah as if you see Him, for even though you do not see Him, indeed He sees you”. ُ َ ُ ُ َ َ As in the hadith: أن تعبد هللا كأ ّنك تراه فإِن لم َتكن َتراه فإِنه ٌَراك ُ It also means doing good and worshipping Allah in the manner He likes. Moreover, it means unwavering fear of Allah and constant awareness of His presence, watching everything one does.
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When we do Ihsan and become Muhsinun, we become protected servants of Allah (S.W.T). (16:128).“ ُْٕٛ“ إِْه َّللا َ ِع اٌهزِ٠َٓ احهمَٛا ٚاٌهزِ٠َٓ ُُ٘ ِحس َ َ ِ ُّ ه In this verse, Allah promises support to those who beautify their deeds. (2:195). “ٓ١ٕ ”ٚأَحسُٕٛا إِْه َّللا َ ٠ُحبُّ اٌّحس ِ ُ ِ ِ َ This verse, Ihsan is related to Allah, to what we do in all our life.
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(29:69) “
“ َاٌَّرٌهَ جبٌَدَُا فٍِىَب ٌَىٍَدٌَىٍَُّم ظجٍَُىَب َإِنَّ هللاَ ٌَمع اٌمحعىٍِه ُ َ ِ ُ َ َ ِ ِ َ َ
Taqwa )(تقوى
Taqwa is perhaps the most important single term
In this verse, Allah makes Ihsan as a condition for providing guidance to us and showing us the right path, the right way and correct deed which will make us successful in Dunia ( ) اٌذٔ١بand Akhirah ( .) ا٢خشة
in the Qur‟an.
“ِ”وَحَص َّدُوا فَة َّ خَيِسَ َّادِ َّقْىَي و َّ ُىٌِ يَب ُونِي األَنْبَبة ؤ َاحق َو ٌِ انص انخ “And make provision for yourself; the best provision is taqwa". (Quran, 2:197).
Taqwa is one of the many words in
”“ وََِٓ ؤَدغَ ُ دَٕٔبً ِّ ّٓ ؤَعٍََُ وَجهَ ُ هللِ وَ ُىَ ُذغِ ْ وَاٖجَغَ ِ َّخَ بِثشَاَُُ٘ٔ دَُِٕفب ٍٔ ٗ ٘ ِ ٓ ر َِّ ٓ
(4:125)
In this verse, Ihsan is linked with the perfect and correct religion: the most perfect person in the religion is the one who is Muhsin, meaning he does things in very beautiful manner.
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Islamic vocabularies whose exact equivalent cannot be found in English. It has been translated as "fear of Allah", "piety", "righteousness", "dutifulness" and "God-wariness“.
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the Qur'an teaches that both the sinful tendency The word
(waqa), whose verb signifies “to guard or protect against something.
taqwa is derived from the Arabic root
and taqwa are inspired into the soul of man by Allah. This is not to say that Allah inspires us to be sinful.
One
Taqwa has the sense of protecting oneself from moral peril, preserving one's virtue, and guarding oneself against the harmful or evil consequences of one‟s conduct (and thus the displeasure of the Almighty).
who has taqwa has wariness of associating others with Allah, wariness of sin and evil, and even wariness of that which is dubious.
Taqwa
is thus a kind of awareness or consciousness by means of which one protects oneself from sliding into evil.
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We learn from the Qur'an that the outward
observance of ritual is not sufficient for taqwa.
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Taqwa thus seems to have practical social
and political implications. It is not a meditative state which isolates one from the world, but a provision for finding one's way through the world, which in its social and political dimensions requires justice and fairness.
Main Characteristics of Islam
Divine nature of Islam اٌشثبُٔخ Comprehensiveness انشًىل Universality انعبمليت Moderation/Balance ٌانخىاش
Indeed, the historian, Marshall Hodgson. attributes the
success of early Islamic civilization not to favorable economic conditions or military power. but to the Taqwa of the Muslims.
The command issued to the believers "Ittaquallah", is a
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command to be vigilant over oneself with awareness of the presence of Allah, a religious form of the admonition "Watch Yourself" directed to one whose misbehavior is imminent.
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Divine nature of Islam الرباوية
Its origin is from God It is based on the concept of the oneness of
Comprehensiveness الشمول
It covers all aspects of life It deals with spiritual and material aspects, dunia
God
It was so named by God It calls people to affirm Allah‟s absolute
( ) دٔ١بand akhirah ( ,) آخشةseen and unseen, social, economic, political, and cultural, aspects of human life
lordship ( ,) سبٛب١تdivinity ( ,) أٌٛ٘١تand unity of names and attributes (.)ٚحذأ١ت األسّبء ٚاٌصفبث
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Islam contains many legislations with regard to
God
personal and social lives as well as national and international aspects of human life. It covers „Ibadah, transaction, relation between man and man, between man and God, between man and the universe
Comprehensiveness
Hereafter
Universe
Vicegerency (History/ Culture/ Civilization)
Existence of Seen & Unseen Worlds
Life
Man
in system, and moral code.
belief
system,
„ibadah
Truth Prophet Hood
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Universality العالمية
Islam is not meant only for a particular group
of people or a particular period of time, but it is addressed to all mankind, regardless of their social strata, races, colors, languages, cultures, and civilizations.
There is a unity of religion within a diversity of
Giving things their due measures التوازن in:
Human nature Human needs Belief system Ritual
cultures and ways of implementing the teaching of Islam.
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Islam is a religion that gives to each aspect of
““وابتغ فٌما أتاك هللا الدار اآلخرة وال تنسى نصٌبك من الدنٌا But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief." (28: 77)
human life its due without any imbalance or exaggeration. The material, social, spiritual, cultural, and intellectual aspects of human life are treated in a balance manner.
Islam never asks people to focus only on the
spiritual dimension or on the material dimension of their life. But it puts each dimension in its right place and legislates the necessary instruction to fulfill and meet the need of that particular dimension of human life.
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The Concept of Tawhid ()توحيد
It is the belief that Allah is One, without partner in
Literally
Tawhid means "unification" (making something one) or "asserting oneness“. It comes from the Arabic verb (wahhada) which itself means to unite, unify or consolidate. However, when the term Tawhid is used in reference to Allah it means asserting and maintaining Allah's absolute oneness in all of man's actions which directly or indirectly relate to Him.
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His dominion and His actions (Rububiyyah), One without similitude in His essence and attributes (al-Asma‟ wa Sifat), and One without rival in His divinity and in worship (Uluhiyyah/„Ibadah).
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Tawhid in Rububiyyah
This category is based on the fundamental concept that
َ ُ َ َ َ َ ُ َ “ “هللاُ خالِقُ كل ِّ شًءٍ وهُو علَى كل ّ شًءٍ وكٌِل َ
“Allah created all things and He Is the agent on which all things depend.“ (al-Zumar 39:62)
Allah alone caused all things to exist when there was nothing; He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants.
It is the belief that there is only One God, who is the
creator of everything in the heaven and on the earth.
The belief that this creator is the sustainer ( ,) اٌشصاق
“ “وهللاُ خلَقكم ومَا تعملُون َ َ َ َُ َ َ “And Allaah created you all and whatever you do” (al-Saffat 37:96)
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manager of the affairs of the whole universe. He is the only One who gives life and takes it away. He is Allknowing. He is merciful and does what He wishes, because He is the creator of everything. Everyone is dependent on Him whether in heaven or earth.
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Tawhid in Uluhiyyah (al-Ibadah)
It is the belief in the unity of Allah's worship. He is the one,
Allah emphasized the importance of directing worship to Him alone
who deserves to be worshipped. He is the one who sets the way how we worship Him and we should follow His instruction and Shari„ah as He ordered and instructed us to do.
All forms of worship must be directed only to Allah
by pointing out that this was the main purpose of man's creation and the essence of the message brought by all the prophets.
Allah says:
” ُْٚ"" ِٚب خٍَمجُ اٌجٓه ٚاإلٔسَ إاله ٌ١عبُذ َِْ ِ ِْ َ ِ ْ ْ َ َ َ ِ “I created the jinn and humankind only that they might worship Me.” (al-Dhariyiat: 51:56) "Verily, We have sent to every nation a messenger (saying), 'Worship Allah and avoid false gods'.“ " ُ" لَبي أَفَخعبُذَُْٚ ِِْٓ دُْٚ َّللا ِب ال ٠َٕفَعُىُ ش١ئًب ٚال ٠َضُشُّ و َْ َ َ َْ ُْ ْ ُْ َ ِِ ه 'Do not worship besides Allah that which can not help or harm you." (al-Anbiya‟: 21:66)
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because He alone deserves worship, and it is He alone who can grant benefit to man as a result of His worship. Furthermore, there is no need for any form of intercessor or intermediary between man and God.
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Tawhid in al-Asma wa-al-Sifat
It is the belief that God has attributes and names. And
Allah must be referred to according to how He
one should worship Him and do supplication to Him using His names and attributes. No one has the right to tell us about His names, and attributes except His messengers who came to teach people the names and attributes through using the revelation which God sent to them.
We cannot imagine a God and give Him names and
described Himself or how His Prophets have described Him.
َ َ ِ َ ”“ لٌسَ كمِثلِه شًء وهُو السَّ مٌِع البَصِ ٌر ُ َ َ
“There is nothing like Him and He is hearer and seer of all.“ (42:11)
attributes such as the way of Arab before Islam made idols and gave them names and attributes and worship them. This is not correct because only Allah can tell us about this names and attribute.
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Every Muslim should believe in the unity of
Shirk شِـرك
Lordship, worship, and names and attributes. And if one denies one of them or all, he is considered as unbeliever ( .) وبفش
The study of Tawhid cannot be considered complete without a careful analysis of its opposite, Shirk. Shirk literally means partnership, sharing or associating, but Islamically it refers to the act of assigning partners to Allaah in whatever form it may take.
Some modern Muslim scholars interpret the concept of
shirk to include all forms (kinds) of worshipping others
with God, such as worshipping the material aspect of life and fearing people more than God and associating themselves in any act of Satan (Shaitan ْ.)اٌش١طب
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Every sort of worship of whim, prestige, position,
Shirk in Rububiyyah
This category of
money, or personality is shirk.
Because the sin of
Shirk denies the very purpose of man's creation, it is to God the gravest of sins; the unforgivable sin.
ه “إِِ ْه َّللاَ ال ٠َغفِش أَْ ٠ُّششن بٗ ٚ٠َغفِش ِب دَُْٚ رٌِه ٌِّٓ ٠هشَبء ِٚٓ ٠ُّششنْ بِبهللِ فَمَذ ِ ه ُ ْ ِ ْ َ َ ُ َ َ َ َ ُ ْ َ ِِ َ َ ْ ”ُ١افخَشٜ إِثّب عظ ً ِ َ ًْ َ ْ
Shirk refers to either the belief that others share Allah's Lordship over creation as His equal or near equal, or to the belief that there exists no Lord over creation at all.
"Surely Allah will not forgive the association of partners (Shirk) with Him, but He forgives (sins) less than that of whomever He wishes.“ (al-Nisa‟, 4:48) Because the sin of Shirk denies the very purpose of man's creation, it is to God the gravest of sins; the unforgivable sin
Most religious systems fall into the first aspect
of Shirk in Ruboobeeyah while it is the philosophers who tend to fill the second aspect.
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(A) Shirk by Association Beliefs which fall under this sub-category are
(B) Shirk by Negation This sub-category represents the various philosophies
ones in which a main God or Supreme Being over creation is recognized, however His dominion is shared by other lesser gods, spirits, mortals, heavenly bodies or earthly objects. Such belief systems are commonly referred to by theologians and philosophers as polytheistic (having more than one God).
and ideologies which deny the existence of God either explicitly or implicitly. That is, in some cases God's non-existence is stated (Atheism), while in other cases His existence is claimed, but the way in which He is conceived actually denies His existence (Pantheism).
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Shirk in al-„Ibadah
In this category of
Shirk, acts of worship are
Al-Shirk al-Akbar (Major Shirk):
Shirk occurs when any act of worship is directed to other than Allah. It represents the most obvious form of idolatry which the prophets were specifically sent by Allah to call the masses of mankind away from. This concept is supported by Allah's statement in the Qur'an: ْ ْ َ ْ ِ َ َ َ َّ " َ“ ٌََمَد ثَعَثىَب فًِ وًِّ أُمخ زظُُالً أَن اعجُدَُا هللا َاجْ زىِجُُا اٌطَّبغُُد َّ ٍ َّ ُ "Surely we have sent to every nation a messenger saying, worship Allaah and avoid Taghut (false gods)” (16: 36) Taghut actually means anything which is worshipped along with Allah or instead of Allah. For example, love is a form of worship which, in its perfection, should only be directed to Allah. In Islam, the love of God is expressed by total obedience to Him.
This form of
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directed to other than God and the reward for worship is sought from the creation instead of the Creator.
As in the case of the previous categories,
Shirk in
al-„Ibadah has two main aspects:
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Al-Shirk al-Asghar( Minor Shirk): Shirk in al-Asma wa-al-Sifat Shirk in this category includes
The Prophet said:
"The thing I fear for you the most is ash-Shirk al-Asghar (minor shirk)." The companions asked "Oh! messenger of Allah, what is minor Shirk?" He replied "AlRiya‟ (showing off), for verily Allah will say on the Day of Resurrection when people are receiving their rewards, 'Go to those for whom you were showing off in the material world and see if you can find any reward from them.
both the common pagan practice of giving Allah the attributes of His creation as well as the act of giving created beings Allah's names and attributes It takes many forms. The most important are: To deny any names or attributes of God, or to give to God other names and attributes, which are not authorized by Shari‟ah.
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When you make similarity between names and
Kufr كفر
attributes of God and those of His creatures, then you are committing an act of Shirk, because there is no similarity between the creator and what he created.
when you describe God and attribute to Him
Kafara literally means „to cover,‟ „to hide something;
„to ignore knowingly the benefit which one has received,‟ and thence, „to be unthankful‟.
The root KFR ( )وفسhas been used in the Qur‟an in
some human qualities like eating, drinking, marriage, having kids, being jealous of other, being injustice, this is considered another form of Shirk.
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either of the two, but conceptually linked, basic meanings: „ingratitude‟ and „disbelief‟.
A
Kafir is a person who, having thus received God‟s benevolence, shows no sign of gratitude in his conduct, or even acts rebelliously against his Benefactor. He covers the truth of Islam and doesn‟t submit to the will of Allah. creator, but he denies the unity of worship of Allah ( .) األٌُٛ٘١ت
The Concept of Sunnatullah
Sunnah here means “pathway”; it also
stands for consistency and order. So Sunnatullah means “God‟s customary way of acting” [in the physical/material wold ].
َ ُ َ َ َ ْ "” سنَّة مَنْ قدْ أَرْ سَ لنَا ق ْبلَك مِنْ رسلِنَا وال تجد لِسنتِنَا تحْ وٌال َ ُ ُ ِ َ َّ ُ ُ ِ
He is the person who knows that Allah is the
(This was Our) Sunnah (way ) with the messengers We sent before you: you will find no change in Our ways.” (17: 77)
َّ َ ِ َّ ِ َّ ُ ِ َ َ َ “" سنَّة هللا فًِ الذٌِنَ خَ لَ ْوا مِنْ ق ْبل ُ ولَنْ تجدَ لِسنة هللا ت ْبدٌِال ِ َّ َ ُ
He is the person who acknowledges that God is
the creator, but he rejects to worship Allah and to follow his Shari„ah
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(Such was ) the Sunnah [ the practice (approved) ]of Allah among those who lived aforetime: no change wilt thou find in the practice (approved) of Allah.” (33: 62)
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The Qur`anic concept of “Sunnatullah” emanates
Sunnatullah in this sense, means the absolute and
from the same source on which system of the universe is constructed, i.e. Divine justice. According to the Qur`an, the entire universe was created in extremely balanced system and just order.
eternal rule that God has prescribed for Himself to deal with His creatures. Through this concept, the Qur`an draws human attention that God inevitably acts in the created world in certain ways which are recognizable by close observation in the natural phenomena as well as in historical events. The Qur`an declares; “That is law of God (Sunnatullah),
which has taken course aforetime, you will not find any change for the law of God”. Therefore,
Sunnatullah prescribes kind of universal and unchangeable rules that govern the universe and human history as well.
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This character of Sunnatullah establishes two
Second;
main methodological factors, with regard to the Islamic theory of knowledge: First; physical world is fact; therefore, man should acquire knowledge through observational and empirical methods.
human history is governed by systematic patterns and rules recognizable to the human intellect, thus, a sustainable civilization can be established only with consideration of these patterns, which can be discovered upon critical examination of disintegrated civilizations and knowledge of reasons that were behind their rise and fall.
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Kinds of Sunnatullah
However, Sunnatullah does not describe details
Sunnatullah is categorized based on two main domains: nature (Āfāq )آفبقand human domain (Anfus .) أوفط
of natural laws, such as law which prescribes certain medicine to certain disease, because all that can be discovered by human intellect. Instead, it provides principles of science, based on a holistic vision of the world.
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1.
Sunnatullah in the natural phenomena, which is termed by the Qur`an as “Ayatul Aafaq”, is also known as Sunan Kawniyyah (universal laws), because it includes the most general laws that govern the cosmic order, such as creation of everything in pairs (Zawjiyyah) and creation of everything in precise measures.
2.
The second type, with consideration to its subject matter, is Sunnatullah in human domain which is introduced by the Qur`an as “Ayatul Anfus”, means God‟s signs within human self. This type can be understood in two integrative senses: Sunnah that governs human behavior at individual level, and that which governs human society.
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Standards of this classification, initially, provide
In other words, characteristics of patterns that
relevant ground to hold that universality of Divine custom does not necessarily mean unity of the order in either domain, i.e. human and nonhuman.
govern human history and civilization are not necessarily similar to laws which rule the natural phenomena. Morality, which characterized by free choice and responsibility, is obviously the relevant criteria for this division.
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Characteristics of Sunnatullah
َّ ًفٍََه رَجد ٌِعىَّذ هللاِ رَجدٌالً ٌََه رَجد ٌِعىَّذِ هللاِ رَحْ ٌُال ُ َ ِ َ ِ ْ َّ ِ ُ َ ِ ِ
1. 2. 3. 4. 5.
Generality Permanence Predictability Exactness Diversity
[43 : [فبطس
But no change wilt thou find in Allah's sunnah (way of dealing): no turning off wilt thou find in Allah's sunnah( way of dealing).
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Manifestations of Sunnatullah in Nature
God created nature and then assigned to each
heavens its duty and command:
َ لًْ ؤَئٖٔ ُُِ ٌَزَىْ ُ ُوَْ ث َّزٌٔ خٍََكَ اٌْإَسِضَ فٍٔ َىَُِِِِٓ وَرَجِؼَ ُىَْ ٌَ ُ ؤَٔذَاداً رٌَٔه ٗ ٍ ٌفش ِب ُ ٕى سَ ٗ اٌْؼَبٌَّٔنيَ (9) وَجَؼًَ فُٔهَب سَوَاعٍَٔ ِٔٓ فَىِلٔهَب وَثَبسَنَ فُٔهَب وَلَ ٖسَ فُٔهَب ؤَلْىَارَهَب ذ َ ة َفٍٔ ؤَسِثَؼَخٔ ؤَٖبٍَ عَىَاء ٍِّ ٖبئٍٔٔنيَ (01) ُ ٖ اعِزَىَي بًٌَِ اٌ َّٖبء وٍََ٘ٔ ُخَب ٌ فَمَبي ْ د غ ُث ٌغ َ ٌََهَب ؤٌٍَْإَسِضِ أئْزَُٔب ؼَىِػبً ؤَوِ وَشِ٘بً لَبٌَزَب ؤَرََُِٕب ؼَبئٔؼٔنيَ (11) فَمعَب ُ ٖ عَجِغ ٓ٘ َ َعََّبوَادٕ فٍٔ َىَُِِِِٓ وَؤَوِدًَ فٍٔ و ِّ عََّبء ؤَِِشََ٘ب وَصَٖٖب اٌ َّٖبء اٌ َُِٗٔب ثِّصَبثُِخ َ ذ َٕ غ ًُ )12( ٍَُُِٔوَدٔفْظبً رٌَٔهَ رَمْذَٔ ُ اٌْؼَضَِضِ اٌْؼ ش
)(فصهج
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"Is it that ye deny Him Who created the earth in two Days? and do ye join equals with Him? He is the Lord of (all) the Worlds." He set on the (earth). Mountains standing firm, high above it, and bestowed blessings on the earth, and measured therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (sustenance). Moreover, He Comprehended in His design the sky, and it had been (as) smoke: He said to it and to the earth: "Come ye together, willingly or unwillingly.
They said: "We do come (together), in willing obedience." So He completed them as seven firmaments in two Days and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge. (Fussilat 41:9-12).
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ِْ ُ ْ ُ َ َ َ ْ ُ ِ َآٌَخ ٌٍَُّم اٌٍ ًٍَّْ وَعٍَخ مىًُ اٌىٍََّبز فَئِذا ٌُم مظٍِمُنَ (73) َاٌشمطُ رَجْ سي ٌِمعزَمس ْ َّ َ ْ ُ ْ ُّ َ ْ َ َ َ ٌٍَّب ذٌِهَ رَمدٌس اٌعصٌص اٌعٍٍم (83) َاٌمَمس لَدَّزْ وَبيُ مىَبشي حزَّى عَبد وَبٌعُسْ جُُن َ َ ِ َ َ َ ْ َ ِ َِ ْ ِ ِ َ ْ ُ ِْ ِ ْ َّ ُاٌمَدٌم (93) ال اٌشمطُ ٌىجَغً ٌٍََب أَن رُدْزنَ اٌمَمس َال اٌٍ ًٍَّْ ظبثِك اٌىٍََّبز َو ََ َ َ ْ ِ َ ُ َ ُ ً َ ِ ِ َ ْ ِ ِ ْ )40( َفًِ فٍََهٍ ٌَعجَحُُن
And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness. And the sun runs its course for a period determined for it; that is the decree of (Him), the Exalted in Might, the AllKnowing. And the Moon, We have measured for it mansions (to traverse) till it returns like the old (and withered) lower part of a date-stalk. It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: each (just) swims along in (its own) orbit (according to law). (Yasin/36: 37-40)
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Manifestations of Sunnatullah in Human Nature & History/Civilization
Nature is so well-knit and works
with such regularity that is the prime miracle of God, cited untiringly in the Qur‟an.
َّ َ ُ ْ ْ ِ َ َ ْ َْ ” َ“ لد خَ ٍَذ مه لجٍِىم ظىَه فَعٍسَُا فً اَِزْ ض فَبوظُسَُا وٍْفَ وبنَ عَبلِجَخُ اٌمىرثٍِه ُ ْ ُ َْ ِ ْ ِ ْ ِ ) 137 : (آي عمسان Many were the sunnan (Ways of Life) that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth. (3:137)
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ِ(ث َّ ؤَزسَهَُْب ز ُهََُب حَِخسَا ُم يَب جَبء ؤ َّتً ز ُىُهَب ك َُّى ُ فَإَحِبَعَُِب بَعِضَ ُى بَعِضبً وَجَعَهَُْب ُى ه ه ِ ُي َّس ن َرب َّ ك ُى ِ ُس ) 44 : ٌؤَحَبدِيثَ فَبُعِداً ِّقَىِوٍ َّب ُاِيُِىٌَ) (املايُى ُ ن ن ي Then sent We our messengers in succession: every time there came to a people their messenger, they accused him of falsehood: so We caused them to follow one another (to disaster) and We made them as a tale (that is told): So away with a people that will not believe! (23:44)
ْ ِ َّ َ َ فَئِذا لَضٍزُم مىَبظىىم فَبذوسَُا هللا وروسوم آثَبءوم أََْ أَشد ذوساً فَمهَ اٌىَّبض مه ُْ ْ ُ ِ ْ ِ َ َ ّ ْ ُ ْ ْ ُ َ ِ َّ ْ َ ِ َ ِ ٌَمُُي زثَّىَب آرِىَب فًِ اٌدوٍَب َمب ًٌَُ فًِ اَخسحِ مهْ خالَق (002) َمىٍُم مه ٌَمُُي ُ َ ُ َّ ْ ِ ِ ٍ َ ِ َ ِ َ َ ْ ُّ َزثَّىَب آرىَب فًِ اٌدوٍب حعىَخً َفًِ اَخسح حعىَخً َلِىَب عراة اٌىَّبز (102) أٌََُـئِه َ ََ َ ِ َ َ َ َِ ِ َ َ َ َ ْ ُّ ِ )202( ٌٍَُم وَصٍت ممب وعجُُا َهللاُ ظسٌع اٌحعبة ِ َ ِ ْ ُ ِ َ ّ َ ْ َ َ َّ ِّ ِ ْ
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So when ye have accomplished your holy
rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers, yea, with far more heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" But they will have no portion in the Hereafter. And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!" To these will be allotted what they have earned; and Allah is quick in account.(2: 200-202)
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ْ َ ِ َْ ُ ِ َ َّ مه وبنَ ٌُسٌد اٌعبجٍَخَ عجٍَّىَب ًٌَُ فٍٍَِب مب وَشَبء ٌِمه وُّسٌد ثُم جع ٍْىَب ًٌَُ جٍَىَّم ٌَصْ الٌَب َ َ َّ ُ ِ َ َ َ َ ْ َّ َْ َمرمُمبً مدحُُزاً (81) َمهْ أَزاد اَخسحَ َظعى ٌٍََب ظعٍٍََب ٌَُُ مؤْ مه فَأٌََُئِه َ َ ََ َ َ ِ ِ ُ َ َ َ ُ َْ ًّوبنَ ظعٍٍُُم مشىُزاً (91 َ) وال ُ ْ َّ َ َ َ َ َ َ ُّ ِ َْ َُ وُّمد ٌَـؤُالء ٌََـؤُالء مهْ عطَبء زثِّه َمب وبن َ ِ َ َعطَبء زثِّهَ محْ ظُُزاً (02) اوظُسْ وٍْفَ فَضٍَّىَب ثَعْضٍُم عٍَى ثَعْط ٌََُخسحُ أ ْ َ ٍ َ ِ َ وجَس ُ ْ َ ْ َ َ َ َ ْ ُ ْ َ ًدَزجبدٍ َأَوجَس رَفضٍال )21( ِ َ َ
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If any do wish for the transitory things (of this
life), We readily grant them such things as We will, to such persons as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected. Those who do wish for the (things of) the Hereafter, and strive therefore with all due striving, and have Faith, they are the ones whose striving is acceptable (to Allah). Of the bounties of thy Lord We bestow freely on all these as well as those: the bounties of thy Lord are not closed (to anyone). See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence. (17: 18-21)
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The Laws of al-Akhirah (hereafter)
ِْ ًٌَُ ٌٍَّْط ثِأَمبوٍِِّىم َال أَمبوً أًٌَْ اٌىزَبة مه ٌَعمًْ ظُُءاً ٌُجْ صَ ثًِ َالَ ٌَجد َ ِ َ ْ َ ِ ِ ْ ِ ِّ ِ َ َ ْ ُ َ َ مه دَُن هللا ٌٍَِّبً َالَ وَصٍساً (321) َمه ٌَعمًْ مِهَ اٌصَّبٌِحبدَ مه ذوَس َ ِ ِ َ َ ِّ ِ َ ْ َ َ ٍ َ ِ ُ ْ )124( ًأََْ أُوثَى ٌَُُ مؤْ مه فَأَُْ ٌَـئِهَ ٌَدخٍُُنَ اٌجىَّخَ َالَ ٌُظٍَمُنَ وَمٍِسا ِ ُ َ َ ُ ْ َ َ ْ
Not your desires, nor those of the People of the
Book (can prevail): whoever works evil, will be requited accordingly. Nor will he find, besides Allah, any protector or helper. If any do deeds of righteousness, - be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them. (4: 123-124)
يَب قَىِوِ بًََّب هَرِ ِ انْحَيَب ُ َُِّيَب يَخَب ْ وَب َّ انْأخسَةَ هيَ دَا ُ انْقسَازِ (93) يٍَِ عًَِمَ سِّئَتً فَهَب َي َ ع ٌِ ِ ِ ز ة اند َِ َُجصَي بَّب يِثْهَهَب وَيٍَِ عًَِمَ صَبنِحبً ٍِّ ذَكَسٍ ؤَوِ ًََُ وَ ُىَ ُاِيِ ْ فَُونَئِكَ يَدِ ُُىٌَ انْجَّت َُ خه ِؤث ه ي ٍ إ ي ي ِ ِن )40( ٍُيسِشَُىٌَ فِيهَب بِغَِيسِ حِسَبة ق
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O my people! this life of the present is nothing but (temporary) convenience: it is the Hereafter that is the Home that will last. "He that works evil will not be requited but by the like thereof: and he that works a righteous deed - whether man or woman and is a Believer; such will enter the Garden (of Bliss): therein will they have abundance without measure. (40: 39-40)
Nubuwwah (Prophethood)
Concept, Necessity, Finality, Functions and eternal relevance to human life
God has created no community of beings in the
world without a purpose and left them without a guide or leader. It is inconceivable that God Almighty, Who has not left bees without a queen, ants without a leader, and birds and fish without a guide, has left humanity without Prophets to guide them to spiritual, intellectual and material perfection.
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Nubuwwah
The centrality of prophethood is evident from
The Meaning of Wahy and Other Related Terms
Revelation (wahy is the act by which God, having
the fact that it forms the content of the second clause of the Shahadah (testimony). It is also one of the articles of Islamic faith. The source of legitimacy of being a prophet is Allah (S.W.T) through His revelation. As it is impossible for everyone to receive revelation directly from God, the prophets (peace be upon them) then functioned as a „channel‟ to receive and transmit the Divine revelation to humankind. Though both revelation and prophethood are not the same, they overlap and are very much interrelated.
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created the world, discloses Himself to His creation. It refers to a phenomenon whereby a supra human, or supernatural, communication is transmitted from the Divine to the human or epiphany of the Divine order, which presents itself to the human sight, hearing, sensibility and consciousness as an event out of the ordinary course
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The Meaning of Prophethood
During his experience, a Prophet‟s faculties are
( )اٌىجُحis usually translated as Prophethood . a nabi refers to a Prophet who gives news from God. Nubuwwah
raised to the point of frenzy and he is under the domination of a Divine power which he cannot resist, and his innermost belief, all the while, is that the message of guidance and salvation has come directly from God as a „revelation‟ and must be conveyed at once to his fellow beings.
A Prophet is like a branch which arches out from the
Prophetic experience has been described by Muslim
Divine to the human realm.
theologians as something out of ordinary experience.
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Rasul & Nabi
The two words are used interchangeably in the
Qur'an, the same person sometimes being called nabi and sometimes rasul; while occasionally both names are combined.
The reason seems to be that the prophet has two
The word rasul has a wider significance, being
applicable to every messenger in a literal sense; and the angels are called Divine Messengers [rasul], because they are also bearers of the Divine messages when complying with His Will.
capacities: he receives information from God, and he imparts his message to mankind. he is called nabi in the first, and rasul in the second capacity, but there is one difference.
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Khatam nubuwwah
rasul is higher than nabi, because the rasul brings a divine legislation with him, whereas the nabi follows the legislation of the previous rasul. Thus, rasul is also nabi, but a nabi may not necessarily be a rasul.
When
the Qur‟an says that the institution of Nubuwwah ( اٌىجُحProphethood) has been terminated
َ َ ُْ ِ َ " َ“مَا كانَ مُحَ مد أَبَا أَحَ د مِّنْ رجَ الِكم ولكِنْ رَ سُول َ هللا وخَ اتم النَّبٌٌِِّن ٍ ٌ َّ َ َ َ ِ َّ
“Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets” (33:40), it means that the institution of Risalah اٌسظبٌخ (Messengerhood) has also been terminated since the closure of a general cadre automatically means that the upper ones have also been terminated.
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The Necessity and Function of Revelation and Prophethood
Humankinds are faced with broad questions of
"life understanding." These questions are lifetime concerns some of which are sources of great expectation while others are sources of anxiety.
َ َّ َ “هُو الذِي بَعَ ث فًِ األُمٌٌْنَ رَ سُوال منهم ٌ ْتلُو عل ٌْهم آٌَاته وٌُزكٌهم وٌعلمهم َ ْ ُ ْ ِّ ْ ُ َ ِّ َ ُ َ ْ ِ ِّ َ َ ِ ِ ِ ََ ِ َ َ ُ َ ”الكتابَ والحكمَة وإِنْ كانوا مِن ق ْبل ُ لفًِ ضَ الل مبٌْن َ َ ِْ ْ َ َِ ٍ َ ُّ ٍ
“It is He who has sent to the illiterate a Messenger
from among their own people to recite to them His revelations and purify them. He will teach to them the Book and Wisdom- although they had been, before in manifest error-” (Al-Jum‟ah 62: 2)
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Some of the questions that have occupied
human minds from time immemorial are more important than others; and some are easily discoverable by human reason than others.
The entire range of human concerns that might
Prophets are People too
The prophets distinguished themselves in human
society by their special aptitudes, natural bents of mind and a pious and meaningful way of life.
have called for an external intervention may be classified into three ascending categories of importance: (1) what reason can generally discover/solve; (2) what reason can discover/solve but may err; (3) and what falls beyond rational ambit
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The unbelievers disparaged the humanity of the
messengers. They demanded that this link between the Infinite and the finite be supernatural, akin to the nature of angels and even God Himself (15:6-9; 25:21; 17:92). In other words, they wanted the nature of this link to be the same as, or nearer to, that of his sender than to that of the recipients. This demand however was turned down.
ه ْ ٍََِ ٌَُِِٔٗ" وَلَبُىا َِبيِ َ٘زَا اٌ ٖ ُىيِ َإْ ُ ُ َّؼَبََ وََّشٍٔ فٍٔ اٌْإَعِىَاقِ ٌَىٌَِب ُِٔضِيَ ب ؤ ِ شع وً اٌؽ ٌ ِْْفََُ ُىَْ َِؼَ ُ َٔزَٔشّا ؤَوِ ٍُْمًَ بٌَُِِٗٔ وَِٕ ْ ؤَوِ رَ ُى ُ ٌَ ُ جَٖ ٌ َإْو ُ ِِٕٔهَب وَلَبيَ َّبٌٔ ُىَْ ب ّ اٌظ ًُ ض ى ْ ٗ ٕخ َ ٗ ى "رَٖجِ ُىَْ بَّب سَ ًٍُب ِغِ ُىسّا ز ؼ ٌِ ج َ ذ
What sort of a messenger is this, who eats food,
and walks through the markets? Why has not an angel been sent down to him to give admonition with him? "Or (Why) has not a treasure been bestowed on him, or why has he (not) a garden for enjoyment?" The wicked say: "Ye follow none other than a man bewitched." (al-Furqan, 25:7-8)
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" وَلَبيَ َّزََٔٓ ٌَب َشِ ُىَْ ٌٔمَبءََٔب ٌَىٌَِب ُِٔضِيَ ػٍَََُِٕب اٌٍََّْبئٔىَ ُ ؤَوِ َٔشَي سََٖٕب ٌَمَذٔ اعِزَىْجَ ُوا ش ث خ ؤ ج ٌا "فٍٔ ؤَِٔفغِهُِِ وَػَزَىِا ُُ ٘ا وَجِريّا ػز ى ُ
Why are not the angels sent down to us, or (why)
“َ"ٌَىِ َِب رَإْرَُٕٔب ثِبٌٍََّْبئٔىَخٔ بِْْ ُِٕذَ َِٔٓ اٌ ٖبدٔلٔني ص و
Why do you not bring to us the angels if you are
of the truthful ones? (al-Hijr 15:7)
They say: "Why is not an angel sent down to
do we not see our Lord?" Indeed they have an arrogant conceit of themselves, and mighty is the insolence of their impiety! (Furqan; 25:21)
him?" If we did send down an angel, the matter would be settled at once, and no respite would be granted them.
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They say: "We shall not believe in thee, until thou
As a „practical‟ book to be implemented, rather than
cause a spring to gush forth for us from the earth, Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water; Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face.
Or thou have a house adorned with gold, or thou
a „speculative‟ or „idealistic‟ book, the Qur`ān considers the nature of the recipients instead of that of the sender. Had the reverse been the case, man would have taken its supernaturality as an excuse for not being able to implement the teaching of revelation in his life. For the messengers to be endurable, they must be humanlike.
mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man,- a messenger?" (Isra‟ 17: 90-93)
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Even if they were to be angels, they must be in
human shape having human qualities, so that the revelation they were sent with would be communicable, comprehensible and practicable just as the messengers have exemplified it as role models. (6:8-9; 32:21; 60:4,6)
Had we appointed him (Our messenger) an angel, We
Functions and Relevance to human life
Expounder of the Qur‟an Legislator Role model / Qudwatun hasanah Total obedience to the Prophet
assuredly had made him (as) a man (that he might speak to men); and (thus) obscured for them (the truth) they (now) obscure. (al-An‟am 6:8-9)
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Expounder of the Qur‟an
Without the [Prophetic]Sunnah the Qur‟an would
“َْ" وَؤَِٔضٌََْٕب بٌَُِِهَ ِّوْشَ ٌُٔجَِّٓ ٌٍٖٔبطِ َِب ٔ ِّيَ بٌَُِِهُِِ وٌََؼ َّ ُُِ َزَف َّ ُو ٍَه َىش ُض ٕ َُاٌز ز
“(We sent them) with Clear Signs and Scriptures
remain an abstract or a misunderstood Book. Allah (SWT) says in reference to the Sunnah as an explanation of the Holy Qur‟an:
and We have sent down unto thee (also) the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought.” [al-Nahl (16): 44].
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According to many interpreters, the Arabic word
al-Dhikra in the Quran refers to the Sunnah of the Prophet (SAW). The role of the Sunnah therefore is to explain the Holy Qur‟an so that it is understood by the people.
Through the Sunnah we get to know many of the
things commanded in Islam; for example, we get to know how to perform the Salat, Hajj (pilgrimage to Makkah) and Fasting.
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Legislator
It can be an independent source of Law. The Sunnah
states many things that are not found in the Holy Qur‟an which all Muslims are obliged to follow. Allah (SWT) says, "ِ" وََِب آَرَب ُُ اٌ ٖعُى ُ فَ ُزُو ُ وََِب َٔهَب ُُ ػَِٕ ُ فَبِٔزَهُىا وَاٖمُىا َّٗ ب َّ َّٗ شَذَٔ ُ اٌْؼٔمَبة ر اٌٍ َ ِْ اٌٍ َ ذ ٗ ِو ٖ وُ ش ي خ “…So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment.” [alhashr (59): 7].
)157 :"ُح ُّ َ ُ ُ انطَِّب ِ َُح ِّ ُ ََيِ ِى ا ََبئ َ " (األعساف ي ِم نهى َّيب ث وي َسو عه ه ُ خلب ِث He (The Prophet) allows them as lawful what is
good (and pure) and prohibits them from what is bad (and impure). In this verse we find that the legislative authority is bestowed upon the Prophet. So he acts as the society‟s law- giver.
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Total obedience to the Prophet
Role model / Qudwatun hasanah
The Qur‟an instructs us to emulate the Prophet
(SAW); i.e. to take him as the best example in whatever we do. Allah (SWT) says in reference to this, ََّٗ "ٌَمَذ وَبْ ٌَ ُُِ فٍٔ سَعُىي َّٗ ُعِىَح دَغََٕخ ٌَّٔٓ وَبْ َشِ ُى ََّٗ وَاٌَُْىََِ اٌْأَخٔشَ وَرَوَش ٌٍَ ا ٌٌٍ ِ َ ج ا ٌ ِ اٌٍ ٔ ؤ ِ َ ى "وَثٔريّا “Ye have indeed in the Messenger of Allah uswah hasanah (beautiful pattern of conduct) for any one whose hope is in Allah and the Final day, and who engages much in the praise of Allah.” [al-Ahzab (33): 21]
Following the Sunnah of the Prophet is an
obligation upon every Muslim; No Muslim is considered a believer in Allah (SWT) without following the Sunnah of the Prophet (SAW). Allah (SWT) says in the Holy Qur‟an:
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"فٍَب وَسِّه ٌَب َُإُِِٔىْ دًَٖ ُذ ِّ ُىنَ فَُّٔب شَجَش ثََُِٕ ُُ ُُ ٌَب َجِذُوا فٍٔ ؤَِٔ ُغِهُِ دَشَجّب ِٔ ٖب ّ ِ ف َٖ هِث َّ ز َ َى َ َ َث "لَعَُِذَ وَُغ ُِّّىا رَغٍُّّٔب ِ ٍَ َ
Severe Punishment will inflicted upon those
who do not follow the Sunnah of the prophet. Allah (SWT) says in the Holy Qur‟an,
"ْ ٌَُٔ"فٍَُْذِزَس َّزَٔٓ ُخَبٌٔفُىْ ػَٓ ؤَِِشِٖ ؤَْْ رُصُٔجَ ُُِ فٔزَِٕخ ؤَو َُصُٔجَ ُُِ ػَزَاة ؤ ُ ْ ه ٌ ِ ه ٔ ِ َ َ َ ٌِ ا َ
“But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against thy decisions, but accept them with the fullest conviction.” [alNisa‟ (4): 65].
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“…then let those beware who withstand the Messenger‟s order, let some trial befall them, or a grievous Penalty be inflicted on them.” [al-Nur (24): 63]
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The phenomenon and universality of prophethood
Obedience to the Prophet is obedience to
There have been many religions which have been
Allah and disobedience to him is considered disobedience to Allah (SWT). Allah (SWT) says in the Holy Qur‟an, ""َِِٓ ُؽٔغِ اٌ ٖ ُىيَ فَمَذِ ؤَؼَبعَ ََّٗ وََِِٓ رَىًَّ فََّب ؤَسِعٍََْٕبنَ ػٍََُِهُِِ دَفُٔظًب ٌَ ٌٍا َ شع “He who obeys the Messenger, obeys Allah; but if any turn away, We have not sent thee to watch over their (evil deeds).” [al-Nisa‟ (4): 80].
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distorted and altered in the world, and consequently it is essential to accept the purity of their original foundation. The Qur‟an says: "ْ َٔ"بِٖب ؤَسِعٍَْٕبن ثِبٌْذَك ثَشٔريّا ؤََزَٔشّا وَبِْْ ِٔٓ ُ ٖخٕ بَّب خٍَب فُٔهَب َٔز ش َ ٌِ ِِ ؤ ِّ َ َ ٔ
“There never was a people without a Warner having lived among them.” (35:24)
“And We assuredly sent among every people a Messenger.”
""وٌََمَذ ثَؼَثَْٕب فٍٔ ًُ ُ ٖخ سَعُىًٌب ٕ ِو ِّ ؤ ِ
(16:36)
After a long break of revelation, humankind tends
Rather than being an inclusive commodity or privilege of any
nation, prophethood is a universal phenomenon. "ََب ؤَٗهَب اٌٖب ُ اٖر ُىا سَٖ ُ ُ َّزٌٔ خٍَمَ ُُِ ِِٔٓ َٔفْظٍ وَادٔذَحٕ وَخٍََكَ ِِٕٔهَب صَوِجَهَب وَث َّ ِِٕٔ َُّب سِجَبًٌب وَثٔريّا ؤَِغَبء َث ه َى ٌَ ٕ ط م ثىُ ا "وَاٖر ُىا ََّٗ َّزٌٔ رَغَبءَُىَْ ِثٗٔ وَاٌْإَسِدَبََ ب َّ اٌٍَٗ وَبَْ ػٍََُِ ُُِ سَلُٔجّب ى َّ ِْ ٌ ٌم اٌٍ ا
According to the Qur‟anic narration, the human race began from
to be forgetful, overwhelmed with superstitions, myths and all types of false notions. Within such circumstances, God raised prophets among every nation, "ٌ "ؤٌَى ِّ ُ ٖخٕ سَ ُى ًُ ؤِ ع ي
(to
every people (was sent) a messenger)
"ْ َٔ"وَبِْْ ِِٔٓ ُ ٖخٕ بَّب خٍََب فُٔهَب َٔز ش ٌِ ِؤ
one man: Adam (peace be upon him) from whom the family of man grew and the human race multiplied [4:1].
0, being the first man on earth, was also the first prophet of God
[10:47],
(p.b.u.h.).
(and there never was a people, without a warner having lived among them (in the past).) [35:24].
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Despite their relative differences, their messages
were the same in their fundamentals. All messengers of God did away with all customs of ignorance and taught their people the right course of action. They preached adherence to a life of piety, goodness and peace. They also preached belief in life after death with its just mechanism of reward and punishment and, the most important of all, belief in the unity of God to Whom alone service and worship are due
Speaking
on behalf of God‟s messengers, Prophet Muhammad (p.b.u.h.) declares the universal Divine Unity: “The best thing I and the Prophets before me have said is: „There is no god but Allah, alone, without any partner‟.
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These revelations universally declare that God sent
Messengers to every people throughout the world. The names of some of these are known to us through the Qur‟an, but there is also a large number whose names have not been made known to us.
ًُٔ"بِٖب ؤَوِدََُِٕب بٌَُِِه وََّب ؤَوِدََُِٕب بًٌَِ ُٔىحٍ وَاٌٖجِّني ِٔٓ ثَؼِذٖٔٔ وَؤَوِدََُِٕب بًٌَِ بِثِشَاَُُ٘ٔ وَبِعَِّبػ َ ِ َ ُِٕ َ ٔ َوَبِعِذَبقَ وََؼِمُىةَ وَاٌْإَعِجَبغٔ وَػُٔغًَ وَؤَٗىةَ وََُىُظَ وََ٘بسُوَْ وَعٍََُِّبْ وَآَرََُِٕب دَا ُود و َ ُ ٔ َ ًَصَثُىسّاوَ ُعًٍب لَذ لَصَصَِٕب ُُ ػٍََُِه ِٔٓ لَجِ ُ وَ ُعًٍب ٌَُ َٔمْصُصِ ُُ ػٍَُِهَ وَو َُّ َّٗ ُِىع ُ ٌٍٍَ َ ا َ ِه ِ َُ ِ ً س ِ٘ ِ ُس "رَىٍُّّٔب ْ “We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms. Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct” (4:163-164)
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"َ"وٌََمَذ ؤَسِعٍَْٕب ُعًٍب ِِٔٓ لَجٍِٔه ِِٕٔ ُُ َِٓ لَصَصَِٕب ػٍَُِهَ ؤَِِٕ ُُ َِٓ ٌَُ َٔمْ ُص ػٍَُِه َ ِ هِ ِ ِ ص َ ِ َِ ه ُِ َ س
We did in times past send Messengers before you; of
them there are some whose stories We have related to you, and some whose story We have not related to you. (40:78) "لُىٌُىا آََِٖب ث َّٗٔ وََِب ُِٔضِي بٌََُِِٕب وََِب ُِٔضِيَ بًٌَِ بِثِشَاَُُ٘ٔ وَبِعَِّبػًَُٔ وَبِعِذَبقَ وََؼِمُىة وَاٌْإَعِجَبغٔ وََِب َ ؤ َ ؤ ٌٍٕ ِب "َْؤُورٍٔ ُِىعًَ وَػُٔغًَ وََِب ؤُورٍٔ اٌٖجِٗىْ ِٔٓ سِّهُِ ٌَب ُف ِّ ُ ثَُِٓ ؤَدَذ ِِٕٔ ُُِ ؤََذِٓ ٌَٗ ُغٍٔ ُى ِّ ُِ ُ َ ٕ ُ َ ِ َث ِ ٔ َشق َ ٕ ه َ
We believe in Allah, and the revelation given to us, and to
ٌٍٔ "َِب وَبَْ ٌٔجشَشٍ ؤَْْ ُاِرَُٔ ُ َّ ُ اٌْىٔزَبةَ وَاٌْ ُىَُْ وَاٌُٗ ٖحَ ُ ٖ َ ُىيَ ٌٍٖٔبطِ ُىُىا ػٔجَبدّا ٕٔ و ٕجى ثُ م ذ ٌٍَٗ ٗ ا َ َِِْٔٓ ُؤْ َّٗٔ وٌََىِٔٓ ُىُىا سَٖبِّٔنيَ ثَِّب ُُُِِٕ ُؼ ِّ ُىَْ اٌْىٔزَبةَ وَثَِّب ُُُِِٕ رَذِ ُ ُى و ز سع ٍَّ و ز ر ُِ و ٔ ث ٌٍد ا َُُِِٔوٌََب َإْ ُشَ ُُِ ؤَْْ رَٖخٔ ُوا اٌٍََّْبئٔىَخَ وَاٌٖجِّنيَ ؤَسِثَبثّب ؤََإْ ُ ُ ُُِ ثِبٌْ ُفْشِ ثَؼِذَ بِرْ ؤ ز ِشو ى ُِٕ ز ز ِو "َِْغٍِٔ ُى ّ ُ
“It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: "Be ye my worshippers rather than Allah's": on the contrary (He would say) "Be ye worshippers of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly. Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (To Allah in Islam)? " (3:79-80)
Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam)." (2:136; 3:84)
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The Finality of Prophet Muhammad
The names we know are 25 out
There are only four conditions under which the
of 124,000 (or perhaps 224,000); even then we do not know exactly where and when many of them lived.
Prophets have been sent unto the world:
1. There was need for a prophet to be sent unto a
certain nation to which no prophet had been sent before and the message brought by the Prophet of another nation could not have reached these people.
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3.
2. There was need for appointing a prophet
because the message of an earlier Prophet had been forgotten by the people, or the teachings of the former prophets had been adulterated and hence it had become impossible to follow the message brought by that Prophet.
The people had not received complete mandate of Allah through a former prophet. Hence succeeding prophets were sent to fulfil the task of completing the religion of Allah.
4. There was need for a second prophet to share
the responsibility of office with the first prophet.
None of the above needs remains to be fulfilled
after the advent of Prophet Muhammad (PBUH)
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Al-Akhirah literally translates into English as „the last‟ or “the end”. As it deals with the end and ultimate destiny of mankind and the world, it is often enclosed within a Greek term eschatology, meaning “the science or teachings concerning the last things.”
Al-Akhirah (the End, Hereafter)
Belief in
al-Akhirah is a basic article of Islamic faith, along with belief in God, His angels, His Books, and His Messengers, Divine Decree and Predestination. After the doctrine of tawhid and Revelation, alAkhirah is the most repeated theme with all vigour in the Qur`ān.
All of the teachings of Islam would crumble if the
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afterlife or the eternal life were to be denied. It is therefore incomplete and indeed impossible to discuss the teachings of Islam without referring to the great significance that al-Akhirah possesses, not only for man‟s final end but also for his life in this world .
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In Islam, there is not only the life of this world but
Al-Akhirah, in Islamic belief system, specifically
refers to the „Hereafter‟. It signifies both “the other and ultimate state of existence in the world to come and the life of everlasting duration,” and “the good or blessing of the ultimate state of the other world.” In both senses, it is opposed to alDunyā, which means the “here-and-now” of life and immediate and transient values.
also the life in the world to come. This world is like a field in which our actions are sown like seeds and they grow into plants which are then harvested in the next world. The Prophet (p.b.u.h) says: this world is the growing field or the planting field for the next world.”
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The Names of al-Ākhirah
The end of the world is not a complete
Al-Ākhirah has more than 40 names scattered in the Qur‟ānic verses. The names vary according to different spectacles of al-Ākhirah and the purposes al-Ākhirah serves. Nevertheless, some names are more central than others.
extinction or an ultimate end, but the beginning of a completely new state of existence with new laws and systems that afford eternity. Likewise, death is not an irrevocable end of humankind, but the passage into a new and eternal life. The Qur`ān leaves no doubt that the alternatives for each individual at the Day of Judgment are two: the bliss of the Heaven or the torment of the Hell.
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It is known as the Day of Resurrection (Yawm al-
Because the events seen to take place on that
Qiyāmah/al-Ba„th) when all the dead bodies will be brought back to life and then assembled (the Day of Assembly “Yawm al-Jam„”) to stand trial (the Day of Judgment “Yawm al-Dīn”) and account for individual deeds of commission and omission (the Day of Reckoning “Yawm alḤisāb”).
Day are great and numerous, it is known as the Eventful day (al-Qāri„ah) that is Real, beyond any doubt (al-Ḥāqqah). Unlike this worldly and transient life, it is the Hereafter (al-Ākhirah), the Day of Eternal Life (Yawm al-Khulūd).
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The Unbelievers and al-Akhirah
Because in this worldly life, whoever comes
eventually departs, and whoever departs never returns, al-Ākhirah is the Day that is certainly approaching and Imminent (Yawm al-Āzifah), and the final Hour (al-Sā„ah) the knowledge of its appointed time is known to God alone.
Resurrection or the final accounting
was an idea which the secular Makkan pagans found very hard to accept. In fact, besides the doctrines of Tawhid (monotheism/Oneness of God) and of Revelation itself, this doctrine was the most difficult for them to accept.
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Necessity and Wisdom of al-Akhirah
ِ"وَلَبٌُىْا ؤَئٔزَا ُٖب ػٔظَبِبً وَسُفَبرب ؤَبِٖب ٌََّجِؼُىثُىْ خٍْمب جَذَٔذاً ًُ وُىُٔىْا دٔجَبسَح ؤَو دَذَٔذًا ؤَو ِ ً ل ً َ َ ٔ ً ٕو ٕخٍْمب ِّ ٖب َىْجُ ُ فٍٔ ُذُوسِ ُُ فَغََُمُىٌُىْ َِٓ ُؼُٔ َُٔب ًُ َّزٌٔ فَؽَشَ ُُ ؤَ ٖي َِ ٖح وِ وَ ش ٌَ َ ذ ل ِ ا ِ َ ً ِّ ش ص و اإلعشاء“ فَغَُِٕغٔعُىْ بٌَُِِه سُ ُوعَ ُُِ وََمُىٌُىْ َِزًَ ُ٘ىَ ًُ ػَغًَ ؤَْ َىُىَْ لَشَِجب ً ْل َ َ َ ئ ه They say: "What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?" Say: Become stones or iron. Or created matter which, in your minds, is hardest (to be raised up),- (Yet shall ye be raised up)!" then will they say: "Who will cause us to return?" Say: "He who created you first!" Then will they wag their heads towards thee, and say, "When will that be?" Say, "May be it will be quite soon! (17:49-51)
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First, it is a manifestation of divine justice. Some criminals and oppressed rulers may enjoy opulence and luxury until the end of their life. On the other hand, other people might be righteous and lead a virtuous life but did not survive to reap the fruits of their labours. Instead, they had been made a scapegoat for all sorts of crimes. Were the file of both groups of people to be closed in this world on the basis of what transpires, what would become of the infinite justice, wisdom and mercy that God cherishes for His servants? Nobody who has the slightest notion of love and justice would consent to such a state of affairs
It is also obvious that not all the good and evil
deeds are subject to final accounting in this worldly life. Many crimes and virtues are thus not commensurable with the worldly retribution or reward respectively. It is more logical to look further, beyond this world.
The link between God‟s justice and the need for
It is only in the Hereafter that all deeds,
a precise accounting of men‟s deeds and misdeeds makes resurrection irrefutably necessary
however extensive or infinitesimal, will be irresistibly exposed, scrupulously scrutinized and then adequately requited. ٕ" ؤََعَ ُ اٌَّْىَاصََِٓ اٌْمغِػَ ٌَُٔىَِِ اٌْمَُٔبَِخٔ فٍََب ُظٍَْ ُ َٔفْ ْ شَُِئًب وَبِْْ وَبَْ ِٔثْمَبيَ دَٖخ ج ر ُ ظ ٔ غ "َِِٔٓ خَشِدَيٍ ؤَرََُِٕب ثِهَب وَوَفًَ ثَِٕب دَبعٔجِني “We shall set up scales of justice for the Day of Resurrection, so that not a soul will be dealt with unjustly in the least, and if there be (no more than) the weight of a mustard seed, We will bring it (to account): and enough are We to take account.”(21:47; see also 10:61; 31:16)
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Secondly, the ends of the life must be clarified
beyond any doubt, so that men may see what they have been striving for and what the true purposes of life are.
The life indeed is incomplete if considered from the
In the Hereafter every person will find his deepest
perspective of this world alone, where values are grounded in the transitory rather than the immutable.
self, fully excavated from the debris of extrinsic and immediate concerns wherein the means are substituted for ends and even pseudo-means for real ends, where falsehood is not only substituted for truth but becomes truth, and even more attractive than truth.
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So what makes the Hereafter better than this worldly
life is not only because of the quality of its life, but also because of the eternity (everlastingness) and permanence of such a life.
The
Thus, in order to give our life and efforts a
Qur`ān simultaneously characteristics when it states:
maintains
both
purposeful meaning and indeed to make a good sense of al-Dunyā in its entirety, there must be an ultimate end to which human actions are directed
"ًَ ِ"ثًَْ ُاِثٔ ُوَْ اٌْذََُبحَ اٌ َُِٗٔب وَاٌْأخٔشَ ُ خَُِ ْ وَؤَث َ ح ش م ذ ر ش “But the Hereafter is better [in quality of
life] and more enduring [in duration].” (87:16-17).
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The Qur`ān makes frequent reference to such Thirdly, disputes, dissensions, and conflicts of
conflicts and conflict- resolution:
"لًْ َب رغَُِى َ َ ٖب َجِ ََِِب ََب ٔغَِ ُ َ ٖب َؼِ َ ُى َ لًْ َجِ َ ُ َََُِب ََٗب ُ ٖ َفَْ ُ ََُِٕب َٕ ُ ٌ ُ إٌ ْ ػّ ؤ ش ٕ وٌ ُ إي ػّ ر ٍّ ْ ُ ّغ ث ٕٕ سثٕ ثُ زخ ث
“Say:
human orientations must be finally resolved.
for the most part, human differences are plagued
with extrinsic motivations of selfishness of individuals, groups and national interests, and inherent traditions and myriad other forms of fanaticism. The resolution of these differences of belief, therefore, will be practically identical with the manifestation of the motivations of these beliefs.
"ُ ٍَُٔثِبٌْذ ِّ وَ ُىَ اٌْفَٖب ُ اٌْؼ ُ َك ٘ ز ح
"You shall not be questioned as to our sins, nor shall we be questioned as to what you do” Say: "Our Lord will gather us together and will in the end decide the matter between us [and you] in truth and justice: and He is the one to decide, the One Who knows all." (34:25-26)
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The Benefits of belief in alAkhirah
"ب َّ َّزََٔٓ آََُِىا و َّزََٔٓ َ٘ب ُوا وَاٌ ٖبثِئٔنيَ وَإٌصَبسَي وَاٌَّْ ُىطَ و َّزََٔٓ ؤَشِشَ ُىا و ٌج َا ٖ ص د ٌٕ َا ٌِْ ا "ْ ُِب َّ ََّٗ َفص ُ ثََُِٕ ُُِ َىََِ اٌْمَُٔبَِخٔ ب َّ ََّٗ ػًٍََ و ِّ شٍَِءٍ شَه ذ ًُ ٌٍِْ ا ِْ اٌٍ ْ ًٔ ه
“Those who believe [Muslims], and the Jews and the
Belief
Sabeans and the Christians, and the Magians, and the polytheists,- surely Allah will decide among them on the Day of Resurrection, for Allah is witness over all things.” (22:17). of Decision” (i.e., between right and wrong deeds, beliefs, life-orientations, etc.) (37:21; 44:40; 77:38; 78:17).
in al-Akhirah has several benefits at different levels. There are individual benefits, social benefits and civilizational benefits.
For this, the Qur`ān often refers to that Day “The Day
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Thus,
Individual Benefits At individual level, it gives man a unique and
his belief in al-Akhirah not only raises qualitatively the level of his deeds but also accelerates their quantitative growth. His behaviour is therefore shaped by truthfulness and sincerity.
valuable advantage with a greater choice that has an eternal implication. Anyone who is concerned with his eternal welfare will immediately feel the burden of disobedience awaiting him once he allows himself to be succumbed to passion and ignorance toward the precipice of sin and rebellion against divine command.
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Belief in
al-Akhirah also provides a psychological benefit to an individual.
It prevents young people from wasting their lives
in transitory and trivial things.
Belief in the afterlife, when all „true‟ lovers will
be reunited, (43:67,70; 13:23; 36:56; 40:8) can console the bereaved for the loss of their beloved ones. It is also a source of consolation for elderly and a terminally ill patient as they would know that his departure does not mean his total extinction, but rather a passage to an eternal life where he can enjoy eternal comfort, if he strives for it in this worldly life .
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It gives hope to the elderly as they move closer
to the grave.
It helps to endure the death of the loved ones.
Who believe that they will be reunited with their deceased loved ones in a far better world, would find true consolation in the Resurrection.
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It also consoles the sick with terminal illness. This belief encourages people to live a responsible
Social Benefits A society composed of such individuals who believe
life, a life of peace and tranquility
It also prevents man from fearing the passing
in al-Akhirah and live to it has much to gain.
After belief in God, belief in
difficulties of life, make him accept them with equanimity and even transforms those difficulties into means of development and ascent toward the lofty goals of life.
al-Akhirah has the primary place in preserving social security and preventing the spread of corruption, crime and violation of law. It is a force capable of taming the rebellious desires of the soul.
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That is because one who holds this belief will
It is the belief and knowledge of the teleological
obey a series of ethical principles (having eschatological implications) without hypocrisy and without being subject to external pressure.
implication of one‟s conduct within one‟s society that will produce good citizens. Anyone seriously concerned with his eternal abode, will accustom himself with good behaviours and the society will thus be protected from the crimes or immoralities that he might otherwise have committed
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Belief in al-Akhirah also has civilizational benefits. Enamoured with his vast potentialities and
tremendous material achievements, man can do many things – virtue and vice, commendable and abominable – simply because he can do them. This attitude will lead to irresponsible subjugation of nature, amounting to unsustainable development.
However, belief in
al-Akhirah (when everyone will be accountable for his deeds and misdeeds) will imbue one with the sense of responsibility, which is a condition of sustainable development. Man will consequently choose the right course of action
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Belief in
al-Akhirah should be seen as a source of strength and not of weakness, for any responsible individuals, societies and civilizations. Human beings are expected to exhaust their potentialities and invest them in long-term rewards: greater efforts for greater rewards.
Instead
of resigning to the lower and immediate values, the basal pursuits of alDunyā, he is encouraged to strive for longrange results of al-Akhirah. That is why the Qur`ān often exhorts man to “deliberate on that which one has sent forth for the morrow,” (59:18) ََّٗ َّ " ََب ؤَٗهَب َّزََٔٓ آََُِىا اٖ ُىا ََّٗ وٌَْزَِٕ ُشِ َٔفْ ْ َِب لَ َِٖذِ ٌٔغَذٕ وَاٖ ُىا ََّٗ ب ٌٍرم اٌٍ ِْ ا ظ ظ ذ ٌٍٕ رم ا ٌَ ا "َْخَجِ ْ ثَِّب رَؼَِّ ُى ٍ ري consequence of previous deeds.
for whatever accrues to a person is the
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To conclude, we may ask “Is there anything to lose if
one believes in al-Akhirah and works for it?” The answer is negative, one will lose nothing. is a reality & the belief in this reality must lead to virtuous life with lofty ideals…
To invest one‟s thought and action
Akhirah is not a mere “belief”. It
in al-Akhirah means to live a purposeful and responsible life in this world and to prepare for one‟s eternal felicity in the world to come. The important lesson to be learned is to keep always in mind the reality of afterlife, the ultimate consequence of one‟s actions and one‟s responsibility towards Allah for what one does.
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Belief in
al-Akhirah is not a sort of „blind faith‟. Rather, it is rational and necessary if only to make any sense of the existence in this worldly life. not mistake absence of experiential knowledge for knowledge of absence. By its essence, al-Akhirah is not meant to be experienced in this world, because it starts where all worldly experiences stop. It will be the last and ultimate experience awaiting humankind!
We must
Man; His Creation, His Purposes and His Functions
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Man in Islam is a multidimensional creature;
Spiritually, God breathed His own spirit in to him
stands between the material and spiritual worlds and partakes the nature of both. God has originated him from clay, so the animal world is reflected. Due to this bodily dimension, man needs resources of the material world for his personal growth and social fulfillments.
so that from one side the spiritual world is reflected in him, the part that constitutes the relationship to his Lord.
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The Qur`an addresses mankind in two crucial
The second crucial dimension is man as a moral
dimensions. First, man is addressed in his ultimate nature: his essential characteristics and behaviors; as such man takes several integral features and attributes, such as Insan (human being), Bashar (man kind), Bani Adam (children of Adam)
creature. In this regard the Qur`an employs terms such as Khilafah (vicegerency), Taqwa (piety), Iman (belief / faith), Islam (total submission to God), and their opposite terms such as Fujur (immorality), Kufur (disbelief), Nifaq (hypocrisy) .
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Creation (of man) versus
Evolution
Man is God‟s creature just like other created
beings. He has been created in the best conceivable pattern. God fashioned Adam out of baked clay, which, when organized into a human being, produces an extract, sulalah (reproductive semen). When injected into the womb, this semen undergoes a creative process, as has been described in the Qur‟an.
ً"وٌََمَذ خٍَمَْٕب اٌْةِِٔغَبْ ِٔٓ عٍَبٌَخ ِٔٓ ؼٍُُُٕٔ جَؼٍَْٕبٖ ُؽْفَخً فٍٔ لَشَاس َِىٔني ُُ خٍَمَْٕب اٌٗؽْفَخ ػٍََمَخ َ ٕ َ ٍٖ ٍث ُٔ َ َٖ ِ ُ ٕ ِ ث َ ِ َفَخٍَمَْٕب اٌْؼٍََمَخ ُِعِغَخً فَخٍَمَْٕب اٌُّْعِغَخ ػٔظَبِّب فَىَغَىَِٔب اٌْؼٔظَبَ ٌَذِّّب ُُ ؤَِٔشَإَْٔبٖ خٍْمًب آَخَش َ ُ ٖث َ َ َ َ َ " فَزَجَبسَن َّٗ ؤَدِغَٓ اٌْخَبٌٔمٔني َ ُ ُ ٌٍَ ا “And certainly We created man of an extract of clay; Then We placed him as (a drop of) sperm in a place of rest, firmly fixed; Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then we made out of that lump bones and clothed the bones with flesh; then we developed out of it another creature. So blessed be Allah, the best to create!” (Qur‟an 23:12-14.)
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Evolution
The way in which living things change and
There are more than a million species living on the
develop over millions of years, or a gradual process of change and development: Charles Darwin(1809–1882), renowned naturalist and thinker is associated with the theory of evolution by natural selection. Darwin's theory of evolution: Darwin's theory of evolution maintained that all living beings emerged as a result of chance and thus denied Creation.
earth. How did these creatures with entirely distinct features and perfect designs come into being? Anyone who uses his reason would understand that life is the work of a perfect and supreme creation.
The idea that life is the product of an uncontrolled,
purposeless process of coincidence is a 19th century myth. Looking at the matter from the primitive level of the science of the period, evolutionists assumed that life was very "simple".
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Different branches of science like biochemistry,
genetics, and paleontology have demonstrated that the claims that life originated as a result of "coincidences" is deceptive.
Man is God‟s creature just like other created beings.
But these creatures have been made subservient to him.
The Status of Man
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It is Allah Who hath created the heavens and the earth and sendeth down rain from the skies, and with it bringeth out fruits wherewith to feed you; it is He Who hath made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) hath He made subject to you. And He hath made subject to you the sun and the moon, both diligently pursuing their courses; and the night and the day hath he (also) made subject to you. And He giveth you of all that ye ask for. But if ye count the favours of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude
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Indeed, man has been raised far above most other
creatures: ٍ"وٌََمَذ وَ َِِٖٕب ثٍَِٕ آَدَََ وَدٍََّْٕب ُُ فٍٔ اٌْج ِّ وَاٌْجَذِشِ وَسَصَلَْٕب ُُ ِٔٓ اٌؽِّجَبد وَفَعٍَْٕب ُُِ ػًٍََ وَثٔري ٘ ٖ ٔ َُّ َ ِ ٘ َش ِ٘ َ ِ ش “ِٔ ٖٓ خٍَمَْٕب رَفْعًٍُٔب َ ِّ We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation. (Qur‟an 17: 70).
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The Purpose of Creation
„Ibādah ٍٔ"وَ ُىَ َّزٌٔ جَؼٍَ ُُِ خَالَئٔفَ األَسِضِ وَسفَغَ ثَؼِع ُُِ فَىِقَ ثَؼِطٍ دَس َبدٕ َُِّجِ ُىَ ُُِ ف َج ٌ ٍ و َى َ َى ٌ٘ ا "ْ َُِٔب آرَب ُُِ ب َّ سَٖثهَ عَشَِ ُ اٌْؼٔ َبةِ وَبِٖ ُ ٌَغَ ُى ْ سد ُ ٖ ٔٗ ف س غ م ِْ و It is He Who has made you (His) agents, inheritors of the earth: He has raised you in ranks, some above others: that He may try you in the gifts He has given you: for your Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful. (Al-Anam, 6: 165)
Khilāfah
Amānah
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Meaning of Khalifah
Khalifah means: “One who exercises delegated power on behalf of
A Khalifah is entrusted with certain powers to
govern/ manage the world;
A Khalifah is given freedom of action but he
the Supreme Authority.” In this way he is not the master but the deputy of the One who has entrusted him with power.
has to choose the right thing and leave the wrong one; A Khalifah has duties and responsibilities to His Creator; to himself, to his fellow men and to other creatures of Allah. A Khalifah is equipped with knowledge (of everything, good and bad, right and wrong) so that he is able to establish justice.
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Allah provided man with everything he needs
to fulfill his responsibilities; material and immaterial things. A Khalifah will be held responsible and accountable for all his actions on the Day of Judgment. A khalifah is promised Paradise if he succeeds in fulfilling his responsibilities and Hell-Fire if he fails to do so. Allah has from to time sent Prophets and Messengers to guide the children of Adam:
"ََب ثٍَِٕ آَدَََ بِ ٖب َإْرَُٖٔ ُُِ ُ ُ ٌ ِِٕٔ ُُِ َم ٗىَْ ػٍََُِ ُُِ آَََبرٍٔ فََِّٓ اٖمًَ وَؤَصٍَِخَ فٍََب ر ى ِ ٕى سعً ى ُص "َْخَىِ ْ ػٍََُِهُِِ وٌََب ُُِ َذِضَُى ٔ ٘ ف
“O ye Children of Adam! Whenever there come to you
Messengers from amongst you, rehearsing My Signs unto you-those who are righteous and mend (their lives)-on them shall be no fear nor shall they grieve.” [al-A„raf (7): 35]. The responsibility given to man as Khalifah is known as Amanah (trust). In some places of the Holy Qur‟an it is known as Mithaq (covenant). Allah says in the Holy Qur‟an:
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It is narrated by Ubayy ibn Ka„b that “Allah gathered
"وَبِر ؤَخَز سَٗه ِٔٓ ثٍَِٕ آَدََ ِٔٓ ظُهُىسُِِ٘ٔ ر ِّٖزَ ُُِ وَؤَشِهَذَ ُُ ػًٍََ ؤَِٔ ُغِهُِ ؤٌََغِذ ثِشِّ ُُِ لَبٌُىا ُ َثى ِ ف ِ٘ ُسَ ه ِ َ ِ َ ْ َ ث "ََثًٍَ شَهِذَِٔب ؤَْْ رَمُىُىا َىَِ اٌْمَُٔبَِخٔ بِٖب ُٖب ػَِٓ َ٘زَا غَبفٍٔني ٔ ٕٔ و َ ٌ “When thy Lord drew forth from the Children of Adam from loins-their descendants, and made them testify concerning themselves, (saying): “Am I not your Lord (who cherishes and sustains you)?”-They said: “Yea! We do testify!” (This), lest ye should say on the Day of Judgment: “Of this we were never mindful.” [al-A„raf (7): 172].
the whole of mankind and arranged it into separate groups according to their kinds or periods and gave them human shape and the power of speech. Then he took a Covenant from and made them witnesses concerning themselves and asked, „Am I not your Lord?‟ They answered, „Most certainly, You alone are our Lord.‟ Then Allah said, „I ask the earth and the heavens and your father Adam to bear witness to this effect, lest you should say on the day of resurrection that you had no knowledge of this. So note it well that none other than I is worthy of worship (and obedience) and that there is no
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other Lord than I. You should not set up any
The above narration implies that Tawhid (belief in the
partners with me. I will send to you Messengers, who will remind you of this covenant that you are making with me; I will also send My Book to you.‟ At this, the whole of mankind replied, „We bear witness to this: You alone are our Lord and our Deity: we have no other lord or deity than You.‟ ”
Oneness of Allah) is implanted in human nature; everyone is born on Fitrah and it is the parents who misguide him. The righteous people fulfill their covenant with Allah and they never break it: Allah (SWT) says: ٍٔ" و َّزَٔٓ َِٕمُعُىْ ػَهِذ َّٗ ِٔٓ ثَؼِذ ُِٔثَبلٔٗٔ وََمْؽَ ُىْ َِب ؤََِش َّٗ ثِٗٔ ؤَْْ َُىصًََ وَُفْغِذُوَْ ف َ ُ ٌٍَ ا َ ؼ ٔ ِ ٔ ٌٍَ َ ا َ ٌَا "ِاٌْإَسِض ؤُوٌَئٔه ٌَ ُُ َّؼَِٕ ُ وٌََ ُُ عُى ُ اٌ ٖاس َ ه ُ اٌٍ خ ه ِ ء ذ ِ “They (the righteous) fulfill their Covenant with Allah, and break it not after confirming it.” [al-Ra„d (13): 25] On the contrary, the wrong doers break their Covenant with Allah.
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Responsibilities of a Khalifah
Allah says, “But those who break the Covenant of Social responsibilities Economic responsibilities Political responsibilities Religious responsibilities
Allah, after having plighted their word thereto, and cut asunder those things which Allah has commanded to be joined, and work mischief in the land-on them is the Curse; for them is the terrible Home!.” (13: 25).
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Meaning and Concept of Fitrah
Fitrah means: “the natural constitution with
Islamic Worldview and the Challenges of Globalization
„Globalization‟ defined: a phenomenon involving the integration of economies, cultures, governmental policies, and political movements around the world;
The growing economic interdependence of countries
which a child is created and born, whereby he is capable of accepting the religion of truth.”
The Prophet is reported to have said “every
child is born with a true faith (i.e. to worship none but Allah alone) but his parents convert him to Judaism, Christianity or Magainism…”
worldwide through the increasing volume of crossborder transactions in goods and services of international capital flows, and also through the rapid and widespread diffusion of technology;
it
consists of processes that lead to global interdependence and the increasing rapidity of exchange across vast distances
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it has acquired three different distinct meanings: 1)
Information meaning of globalization: Forces which are transforming the information pattern of the world and creating the beginnings of what has been called the information super highway. Expanding access to data and mobilising the computer and the internet into global service.
The economic definition of globalization: Forces which
As early as 1962 the Canadian visionary Marshall
McLuhan wrote that the electronic age was turning all humanity into a “global tribe,” and the term global village is attributed to him
are transforming the global market and creating new economic interdependencies across vast distances.
The third meaning of Globalization is comprehensive: All
forces which are turning the world into a global village, compressing distance, homogenizing culture, accelerating mobility and reducing the relevance of political borders. Under this comprehensive definition, Globalization is the gradual villagization of the world.
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This
Positive Aspects of Globalization
Foreign Direct Investment (FDI) has helped to
reduce poverty by creating jobs and improving incomes.
New
makes it easier to understand one another. Communities although heterogeneous, can be more cooperative now that are more means of understanding each other.
Globalization makes it possible for humanity to
communications and information technology have helped disseminate knowledge in many fields of study and disciplines. of telephone calls as well as travel have fallen.
have compassion for each other when calamities – natural or man-made – affect others.
Issues
Communication is cheaper and easier. Costs
such as human rights and public accountability are brought to the fore.
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Globalization aids the removal of national controls over
Negative Aspects of Globalization
Environmental degradation due to unrestrained logging
activities of transnational corporations whose sole aim is to multiply profits.
Although poverty has been reduced to a certain extent,
cross-border financial flows. Dramatic outflows of capital from one country to another have caused havoc in some currencies, particularly in Southeast Asia.
Advances in technology aggravated by the outflow of
new economic disparities have been created. There are stark regional disparities in poverty.
Basic necessities in life are set aside in favor of profits.
capital to low cost production sites in the South has caused growing unemployment in the North, which is an affront to human dignity.
Globalization has popularized the consumer culture.
Many countries in the South have been occupied with facilitating foreign investment in industries that are lucrative to foreign markets and forsaking the most fundamental needs of the people.
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Consumerism has given birth to materialism where people are more interested in what they have rather than the essential aspects of humanity.
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Global consumerism is now forming a homogeneous
Although the IT boom has given rise to an expanse of
global culture where indigenous cultures of the South are being replaced by Western cultures.
The global entertainment industry is propagating a
information there is a lot of information that is useless and meaningless causing people to be pre-occupied with trivia.
Double standards are present in the human rights aspect
superficial American pop culture, which titillates the senses and impairs the spirit.
Formal education systems are emphasizing technical and
managerial skills responding to market demands and leaving aside traditional academic subjects. This means that education is nothing more than acquiring specific skills and techniques and less emphasis on moral education.
of the present world where they are used as part of Western governments‟ foreign policy but only when it suits them. Globalization has internationalized crime of all kinds.
Like crime, disease is more rampant throughout the world
making the spread difficult to control.
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Extremism
Extremism literal means:
being situated at the farthest possible point from the
Extremism is referred to in the Holy Qur'an as follows
1. Ghuluww:
The Qur‟an addresses the people of the Book:
centre; going to great or exaggerated lengths; exceeding the ordinary, usual, or expected.
Figuratively, it indicates a similar remoteness in
religion, politics and ethnicity.
ً ُ ِ" ًُ ََب ؤًََِ٘ اٌْىٔزَبة ٌَب رَغ ُىا فٍٔ دَِٕٔ ُُ غَُِش اٌْذ ِّ وٌََب رَٖجِؼُىا ؤَِ٘ىَاءَ لَىٍَِ لَذ ظ ُّىا ِِٔٓ لَج ٍَ ِ ى ِ َ َك ز ٍِ ِ ْل )77 :وَؤَظ ُّىا وَثٔريّا وَظ ُّىا ػَٓ عَىَاء اٌ ٖجًُِِ” (املبئدة ٍَ ِ ِ غ ٍَ “Say: O People of the Book! Exceed not in your religion the bounds [of what is proper]” (5:77) )171 :"ال حغهىا يف ديُكى" (انُسبء
“Commit no excesses in your religion”
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2. I'tida':
3. Israf:
"َٓ"ولبرٍىا يف عجًُ اهلل اٌزَٓ َمبرٍىٔىُ وال رؼزذوا بْ اهلل ال حي ٓ املؼزذ ت )(091:انبقسة
It
“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.”
also disapproves of and rejects the tendency to prohibit tayyibat (goodness) and zinah (beautification), which Allah has provided for His servants:
""ََب ثٍَِٕ آَدََ ُزُوا صََِٕزَ ُُ ػِٕٔذ ًُ َِغِجِذٕ وَوٍُىا وَاشِشَثُىا وٌََب ُغِشِفُىا بِٖٗ ٌَب ُذٔت اٌْ ُغِشِفٔني ّ ٗ َ ُٔ ر ُ ِّ ى ِ َ و َخ )31:(ألػشاف “O Children of Adam! wear your adornment at every time and place of prayer:; and eat and drink and be not extravagant; surely He does not love the extravagant.” (7:31)
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Islam
condemns extremism in all its forms and recommends moderation. The Prophet says: “Beware of excessiveness in religion. [People] before you have perished as a result of [such] excessiveness.” He also said:
Historical Background of Extremism
Extremism is not a new phenomenon, it can
be found in all religions.
With regard to Islamic community, its root can
)ٍُ“َغشوا وال رؼغشوا وثششوا وال رٕفشوا“ (سواٖ اٌجخبسٌ وِغ ،“بْ اٌذَٓ َغش وٌٓ َشبد اٌذَٓ ؤدذ بال غٍجٗ، فغذدوا، ولبسثىا، وؤثششوا، واعزؼُٕىا “ثبٌغذوح واٌشودخ، وشٍء ِٓ اٌذجلخ )ٌ(سواٖ اٌجخبس
be found in the early history of Islam. There have been many extremist schools and sects, which have impact on other extremist groups. In this respect, Al-Khawaarij and Al-Murji’ah are the best known of early extremist groups.
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Al-Khawaarij
They are the ones who set out to kill Ali bin Abee
Al-Murji’ah
They believe that actions are deferred from Iman (Al-
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Taalib due to his rulership. Their methodology consists of freeing themselves from „Uthmaan and „Ali. They believe that the person who commits a major sin will remain in the Hellfire forever. They have branded all who oppose them as unbelievers [kaffaru man khalafahum]. They dare to heap curses on the Companions [Ashab] of the Prophet and on his Helpers [Ansar]. They do not believe in the torment of the tomb ['adhab al-qabr], nor in the Basin [Hawd], nor in the right of intercession [shafa'a]
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Irjaa). Thus actions, according to them, are not part of it. Iman is simply the complying of the heart. Thus the sinner, according to them, is a believer with complete Iman, even if he does what he does from the disobedient acts or he abandons what he abandons from the obedient acts. And if we ruled that someone that abandoned one of the commandments of the Religion is a disbeliever, then that would be due to the absence of the complying in his heart not due to his abandonment of that deed. And this view, along in comparison with the views of the Khawaarij, are the two opposite extremities.
Manifestation of Extremism
1. 2. 3. 4.
Bigotry and intolerance Commitment to excessiveness and attempt to force others to do the same; Obsolete religious excessiveness and overburdening of others; Harshness in the treatment of people and crudeness in calling people to Islam
It is unfair to accuse a person of “religious
extreme” simply because he has adopted a „hardline‟ juristic opinion of certain fuqaha‟. People naturally differ on this matter, even among the Prophet‟s companions. For example, Ibn „Abbas facilitated religious matters, while Ibn „Umar was strict.
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A person whose knowledge of and commitment to
Islam is little, or who has been brought up in an environment that neglects shari„ah, will certainly consider even the minimal adherence to Islam as a kind of extremism.
The contemporary extremist activities could be classified to be mainly due to ignorance and flawed method of thoughts. Ignorance includes the following: Lack of knowledge about the Qur´an, Lacking in knowledge of the Sunnah, Lacking in knowledge of the objectives of Shariah Lack of knowledge of proofs and tools in concluding thoughts, Lack of knowledge of the statements of the scholars and their legacies,
266
265
And the flawed method of thoughts is evident in:
Lack of knowledge of Arabic language and its
rhetoric,
Lack of historical knowledge, Ignorance of the reality and environment, Ignorance of the different levels of people and the
Taking a very literal approach of the Qur‟an and
Hadith,
Failure to understand comprehensively Reinterpreting the texts, Taking directly from the texts, without proper
difference in approach.
background
Following the equivocal evidences Failure to reconcile seemingly contradictory
evidences,
267 268
Lack of objectivity Making
ijtihad while not being qualified to do so.
67
1/4/2009
Remedy for extremism
1. 2. 3. 4. 5. 6.
Liberalism
„Liberalism‟ a political philosophy based on
Duties of Society Duties of Yong Muslims Knowledge, values and actions Sympathetic understanding of abilities, limitations and circumstances of others Knowledge and insight into the sunan of Allah‟s creation A dialogue on the Sunan of Allah and conditions of victory
belief in progress, the essential goodness of the human race, and the autonomy of the individual and standing for the protection of political and civil liberties;
„Liberal‟ BROAD-MINDED;
especially: not bound by authoritarianism, orthodoxy, or traditional forms.
269
270
Liberal Muslims object to the implementation of
The liberals emphasized the role of reason and
the Shari‟ah on several grounds:
Against theocracy For democracy Rights of women Right of non-Muslims Freedom of thought
ijtihad and they condemned Taqlid (imitation).
They call for the re-interpretation of the Shari‟ah;
they argue that the revelation is divine, but interpretation is human and fallible and inevitably plural. .
271
272
68
1/4/2009
Liberal Islam has been denounced by many
Liberals generally claim that they are returning to
Muslims. The proponents of „Liberal Islam‟ has been called by so many names including „Secularists‟ and „Apostates‟.
the principals of the early Muslim community, arguing that the traditionalist or the fundamentalist have diverged from true Islam through their focus on the literal word rather than the ethical intent of scripture and are usually secularist in nature.
273
274
It is He Who has made you (His) agents,
inheritors of the earth: He has raised you in ranks, some above others: that He may try you in the gifts He has given you: for your Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful.
275
69
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