ungs 2030 the islamic worldview
TRANSCRIPT
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THE
ISLAMIC WORLDVIEW
UNGS 2030
STANDARD CONTENTS
The meaning of Worldview
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Worldview‟ is an English translation of the
German term “Weltanschauung”.
It is rendered in Arabic as “Ru‟yatu li al-
wujud or Tasawur li al-wujud”,
( للوجود أو تصور للوجودرؤة )
Worldview Defined:
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A set of attitudes on a wide range of fundamental matters.
A comprehensive set of propositions about 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 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.
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What a worldview does
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A worldview encapsulates answers
regarding 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 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. Helps us to know peoples and their
cultures.
2. Helps us to interact with nature, individuals,
nations, cultures and civilizations.
3. Helps us to correct our own values,
perspectives, attitudes and behaviors.
4. Helps us to formulate theories of politics,
sociology, culture, etc.
Impact of Worldview
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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?
Some of the Fundamental Questions
addressed by Worldview
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The Definition of Islamic worldview
“Ru‟yat al-Islam li al-wujud”
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“A metaphysical survey of the 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 universe, creator, prophethood, society, man, and hereafter.
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It is not a worldview that is formed merely
by 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.
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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.
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The worldview of Islam encompasses both
al-dunia ( الدنيا ) and al-akhirah ( اآلخرة ) in
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
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God
Revelation (i.e. the Qur‟an) and
Prophethood
God‟s Creation
Man and the psychology of human soul
Knowledge
Religion
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Freedom;
Values and virtues;
Hereafter
Happiness.
The Objectives of Islamic Worldview
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To provide the Muslims with the true
knowledge and explanation about the world,
seen and unseen, as they are explained in
the Qura'n.
To teach people the way and method how to
achieve the main values of Islam in human
life.
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To establish the fundamental ethical
precepts, such as justice, freedom, trust,
and dignity of human life and existence.
The worldview of Islam encompasses both
al-dunia ( الدنيا ) and al-akhirah ( اآلخرة ) in
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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Islamic worldview is not a worldview that is formed merely by the gathering together of various cultural objects, values and phenomena into artificial coherence.
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.
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It is not a worldview that undergoes a
dialectical process of transformation
repeated through the ages, from thesis to
anti-thesis then synthesis
Western Perception of Worldview
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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 assumption, but this is not true from an Islamic perspective because in Islam, we consider it as a system and truth derived from revelation.
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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 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 Non-
religious
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Religious
Revealed and preserved
Revealed but Interpolated
Not revealed but
Based on human
wisdom
Mythological Philosophical Scientific
Religious worldview
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There is a universal spirit, god, deity or
divine entity
This divinity has established an eternal
moral 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.
Characteristics of Religious Worldview
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The Religious worldview considers both the world 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 or non-revealed text.
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It 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 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
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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.
Philosophical Worldview
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It derives from philosophy and it means to
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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It attempts to give a meaning to creation
and 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.
Main Characteristics
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It is more comprehensive than the
scientific 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
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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.
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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.
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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
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 (Darwin‟s Theory of Evolution).
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20th century philosophers like Sartre, James and 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?
Secularism
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The English word 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.”
Secularism < Church –State conflict in the West
Separation of religion/spirituality from public / social
life (politcs, economics, knowledge, science)
Components of secularization
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Disenchantment of nature
(Separation religion from Natural Science)
freeing of nature from its religious overtones. Nature is not a divine entity.
This 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.
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Desacralization of politics
(Separation of Religion from Politics/State)
No one rules by divine right.
Significant political and social change is almost
impossible in societies in which the ruling
regime is directly legitimated by religious
symbols.
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Deconsecration (relativization) of values
(Separation of Religion from Ethics/values &
norms)
The disappearance of securely grounded values
There are no longer the direct expression of the
divine will. They have ceased to be values and
have become valuations
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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.
Positive and Negative Aspects of
Scientific Method
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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 of providing comprehensive and consistent explanation of the entire world.
The Scientific worldview is very important, because it allows human reason to exercise its ability and to produce knowledge in many fields.
The Scientific worldview also allows man to discover many laws and pattern of God in the universe.
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However, the scientific worldview passes its 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.
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.
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However, the scientific worldview failed to protect 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.
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Materialism
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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 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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Therefore, it rejects the existence of God or gods on 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.
Its two main targets are therefore theism and dualistic views of human nature.
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It negates the existence of all that doesn‟t fall within the framework of change and transformation and is not perceivable by sense organs
All knowledge of the world and of society must be based on sense experience and ultimately on science.
Like positivism, materialism lays stress on science 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
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.
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A view which, for example, stresses the
priority of 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 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.
Postmodernism claims to address the sense of 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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7 principles and characteristics of postmodernism
1. No absolute truth, truth is relative, contingency is everything. The ONLY ABSOLUTE TRUTH is that there are NO ABSOLUTE TRUTHS (Feyerabend)
2. No reality: there is no ultimate reality behind 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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5. Total Doubt
6. Multiplicities of truth, ethnicities, cultures
7. Equal representation for class gender
sexual orientation
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General Overview of Islam and Its main Characteristics
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The word “Islam” is derived from “salm” or
“silm”, meaning 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.
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It was so named by God.
كم نعمت ورضت لكم “ وم أكملت لكم دنكم وأتممت عل ال ”اإلسالم دنا
“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 Prophet Adam to
Prophet Muhammad –peace be upon them.
The Hadith of Jibril on Islam, Iman & Ihsan
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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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He said: "You have spoken rightly", and we were amazed 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 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 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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He said: "Then tell me about the Hour". The Prophet said: "The one questioned about it knows no better than the questioner.“
He said: "Then tell me about its signs. The Prophet said: “When the slave-girl will give birth to 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 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)
al-Iman :اإليمان
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The word “īmān”, derived as it is from “amn” and “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 اإليمان باهلل Belief in His angels تهبمالئك اإليمان Belief in His revealed books هبكتب اإليمان Belief in His messengers هبرسل اإليمان Belief in hereafter خرآلا باليوم اإليمان Belief in predestination خيره وشرهالقدرباإليمان
Four Meanings of Islam اإلسالم
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There are four basic meanings for the word islam (as submission), ranging from the broadest to the narrowest:
1. The natural submission of all creatures to the Law
of Allah:
ماوات " بغون وله أسلم من ف السه ر دن للاه أفغ
األرض و رجعون ه " طوعا وكرها وإل
“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)
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2. The natural submission of all creatures to the Law
of Allah:
The voluntary submission of human beings to the
guidance of Allah as revealed through His
messengers (3:85)
قبل منه وهو ف اآلخرة من " ر اإلسالم دنا فلن بتغ غ ه ومن
“الخاسرن
“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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3. The voluntary submission of human beings to the guidance of Allah as revealed through Prophet Muhammad:
كم نعمت ورضت لكم اإلسالم دنا" وم أكملت لكم دنكم وأتممت عل “ال “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.
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4. 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.
Muslims also salute one another with “as-Salam „alaykum”, meaning “peace be unto you”.
Not only in this world would the Muslim exchange this salutation but also in the hereafter “and „Peace‟ will be their greeting therein”
تهم فها سالم وآخر دعواهم أن الحمد " ه لله دعواهم فها سبحانك اللههمه وتح“العالمن رب
“(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.
ستقم " هشاء إلى صراط م هدي من الم و دعو إلى دار السه "وللاه “But Allah does call to the home of peace; He
does guide whom He pleases to a path that is straight.” (10: 25)
Paradise is nothing but the abode of peace:
ال سالما سالما" سمعون فها لغوا وال تأثما إاله ق "ال
“They shall not hear therein vain or sinful discourses. Only the saying: „Peace, Peace” (56:25-26).
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Muslims are enjoined to enter into peace wholeheartedly:
ه لكم " طان إنه بعوا خطوات الشه لم كافهة وال تته ها الهذن آمنوا ادخلوا ف الس ا أ بن "عدو م
“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 Muslims but extended to non-Muslim communities:
مع العلم " ه هو السه إنه ل على للاه لم فاجنح لها وتوكه "وإن جنحوا للسه
“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)
al-Ihsan اإلحسان
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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: أنك تراه فإن لم ت كن ت راه فإنه أن تع بد هللا ك ي 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.
Ihsan in the Quranic Context
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حم “ هادة العزز الره ي ذلك عالم الغب والشه أحسن كله شء خلقه وبدأ خلق لذه
.(7-32:6) “ اإلنسان من طن
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.
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When we do Ihsan and become Muhsinun, we become protected servants of Allah (S.W.T).
حسنون “.(16:128) الهذن هم م قوا وه “ إنه للا مع الهذن اته
In this verse, Allah promises support to those who beautify their deeds.
حب ” .(2:195)“ المحسنن وأحسنوا إنه للا
This verse, Ihsan is related to Allah, to what we do in all our life.
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هم سبلنا وإنه للا لمع المحسنن “ (29:69) نه والهذن جاهدوا فنا لنهد
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 (الدنيا ) and Akhirah
.( اآلخرة )
بع ملهة إبراهم “ ن أسلم وجهه لل وهو محسن واته مه ومن أحسن دنا م
”حنفا (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.
Taqwa ( تقوى)
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Taqwa is perhaps the most important single term in
the Qur‟an.
“ دوا ر فإنه وتزوه اد خ قوى الزه قون الته ا واته األلباب أول ”
“And make provision for yourself; the best
provision is taqwa". (Quran, 2:197).
Taqwa is one of the many words in 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 word taqwa is derived from the Arabic
root (waqa), whose verb signifies “to guard or protect against something.
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).
Taqwa is thus a kind of awareness or consciousness by means of which one protects oneself from sliding into evil.
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The Qur'an teaches that both the sinful tendency and taqwa are inspired into the soul of man by Allah. This is not to say that Allah inspires us to be sinful.
One who has taqwa has wariness of associating others with Allah, wariness of sin and evil, and even wariness of that which is dubious.
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.
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 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.
Main Characteristics of Islam
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Divine nature of Islam الربانية
Comprehensiveness الشمول
Universality العاملية
Moderation/Balance لتوازنا
Divine nature of Islam الربانية
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Its origin is from God
It is based on the concept of the oneness of God
It was so named by God
It calls people to affirm Allah‟s absolute lordship ( ربوبية ), divinity ( ألوهية ), and unity of names and attributes (والصفات .(وحدانية األسماء
Comprehensiveness الشمول
76
It covers all aspects of life
It deals with spiritual and material aspects,
dunia ( دنيا )and akhirah ( آخرة ), seen and
unseen, social, economic, political, and
cultural, aspects of human life
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Islam contains many legislations with regard to 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 in belief system, „ibadah system, and moral code.
Existence
of Seen &
Unseen
Worlds
God
Universe
Life
Man
Prophethood
Truth
Vicegerency
(History/
Culture/
Civilization)
Hereafter
78
Universality العالمية
79
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 cultures and ways of implementing the teaching of Islam.
Giving things their due measures
:in التوازن
80
Human nature
Human needs
Belief system
Ritual
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Islam is a religion that gives to each aspect of 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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“وابتغ فما أتاك للا الدار اآلخرة وال تنسى نصبك من الدنا“
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)
The Concept of Tawhid (توحيد)
83
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.
84
It is the belief that Allah is One, without
partner in 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
85
This category is based on the fundamental concept that 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.
86
The belief that this creator is the sustainer manager of the affairs of the ,( الرزاق )whole universe. He is the only One who gives life and takes it away. He is All-knowing. 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.
87
هللا خالق كل شيء وهو على كل شيء وكيل“ “
“Allah created all things and He Is the agent on
which all things depend.”
(al-Zumar 39:62)
لون“ “ عم ا ت م ل ق كم و هللا خ و
“And Allaah created you all and whatever you do”
(al-Saffat 37:96)
Tawhid in Uluhiyyah (al-Ibadah)
88
It is the belief in the unity of Allah's worship. He is the one, 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 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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Allah emphasized the importance of
directing worship to Him alone 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:
عبدون " ”وما خلقت الجنه واإلنس إاله ل
“I created the jinn and humankind only
that they might worship Me.”
(al-Dhariyiat: 51:56)
90
"Verily, We have sent to every nation a
messenger (saying), 'Worship Allah and
avoid false gods'.“
كم " ال ي ضر يئا و نف عكم ش ا ال ي م عبدون من دون هللاه ت "ق ال أ ف
“Do not worship besides Allah that which
can not help or harm you."
(al-Anbiya‟: 21:66)
Tawhid in al-Asma wa-al-Sifat
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It is the belief that God has attributes and names. And 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 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.
92
Allah must be referred to according to how He described Himself or how His Prophets have described Him.
مع البصر“ ”لس كمثله شء وهو السه
“There is nothing like Him and He is hearer and seer of all.“ (42:11)
Every Muslim should believe in the unity of Lordship, worship, and names and attributes. And if one denies one of them or all, he is considered as unbeliever ( كافر ).
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Shirk شـرك
93
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 Allah 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 الشيطان).
94
Every sort of worship of whim, prestige, position, 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.
شاء “ ه غفر ما دون ذلك لمن شرك به و غفر أن ال إنه للاه شرك بالله ”فقد افترى إثما عظم ومن
"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)
Shirk in Rububiyyah
95
This category of 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.
Most religious systems fall into the first aspect of Shirk in Ruboobeeyah while it is the philosophers who tend to fill the second aspect.
96
A. Shirk by Association
Beliefs which fall under this sub-category are 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).
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B. Shirk by Negation
This sub-category represents the various
philosophies 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).
Shirk in al-„Ibadah
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In this category of Shirk, acts of worship are 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:
99
A. Al-Shirk al-Akbar (Major Shirk)
This form of 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:
اغوت “ واجتنبوا الطه سوال أن اعبدوا للاه ة ره “ولقد بعثنا ف كل أمه
"Surely we have sent to every nation a messenger saying, worship Allaah and avoid Taghut (false gods)” (16: 36)
100
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.
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B. Al-Shirk al-Asghar (Minor Shirk)
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 "Al-Riya‟ (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.
Shirk in al-Asma wa-al-Sifat
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Shirk in this category includes 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.
Disguised Shirk:
1.Secularism 4:48; 5:40.49-50; 12: 40; 36:60
2.Nationalism(not nationality): disintegration/unnatural unity
103
When you make similarity between names and 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 some human qualities like eating, drinking, marriage, having kids, being jealous of other, being injustice, this is considered another form of Shirk.
Kufr كفر
104
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 (كفر) has been used in the Qur‟an in either of the two, but conceptually linked, basic meanings: „ingratitude‟ and „disbelief‟.
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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.
He is the person who knows that Allah is the creator, but he denies the unity of worship of Allah ( األلوهية ).
He is the person who acknowledges that God is the creator, but he rejects to worship Allah and to follow his Shari„ah
The Concept of Sunnatullah
106
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 ].
تنا تحوال” ة من قد أرسلنا قبلك من رسلنا وال تجد لسنه "سنه
(This was Our) Sunnah (way ) with the messengers We sent before you: you will find no change in Our ways.” (17: 77)
107
تبدال" ة للاه ف الهذن خلوا من قبل ولن تجد لسنه ة للاه “سنه
(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)
The Qur`anic concept of “Sunnatullah”
emanates 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.
108
Sunnatullah in this sense, means the absolute and 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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109
This character of Sunnatullah establishes
two 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.
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Second; 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.
111
However, Sunnatullah does not describe
details 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.
Kinds of Sunnatullah
112
Sunnatullah is categorized based on
two main domains: nature (Āfāq آفاق)
and human domain (Anfus أنفس ).
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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.
114
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 relevant ground to hold that universality of Divine custom does not necessarily mean unity of the order in either domain, i.e. human and non-human.
In other words, characteristics of patterns that 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.
Characteristics of Sunnatullah
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1. Generality
2. Permanence
3. Predictability
4. Exactness
5. Diversity
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تحوال تبدال ولن تجد لسنهت للاه فلن تجد لسنهت للاه
]43: فاطر ]
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).
Manifestations of Sunnatullah in Nature
118
God created nature and then assigned to
each heavens its duty and command:
119
كم قل ن ف األرض خلق بالهذي لتكفرون أئنه وم له وتجعلون
فها وجعل )9( العالمن رب ذلك أندادا فوقها من رواس
ر فها وبارك هام أربعة ف أقواتها فها وقده ائلن سواء أ للسه
ماء إلى استوى ثمه )10( السه ا ولؤلرض لها فقال دخان وه ائت
أو طوعا نا قالتا كرها سماوات سبع فقضاهنه )11( طائعن أت
ن ف وم نها أمرها سماء كل ف وأوحى ه ماء وز ا السه ن الد
)12( العلم العزز تقدر ذلك وحفظا بمصابح
)فصلت(
120
"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.
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121
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).
122
ة ل لههم وآ هار منه نسلخ الله ظلمون هم فإذا النه والشهمس )37( مرناه والقمر )38( العلم العزز تقدر ذلك لهها لمستقر تجري قدهنبغ الشهمس ال )39( القدم كالعرجون عاد حتهى منازل أن لها ل وال القمر تدرك هار سابق الله سبحون فلك ف وكل النه )40(
123
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 All-Knowing. 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)
124
Nature is so well-knit and works with
such regularity that is the prime miracle of God, cited untiringly in the Qur‟an.
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Manifestations of Sunnatullah in
Human Nature & History/Civilization
125
ف “ قد خلت من قبلكم سنن فسروا ف األرض فانظروا ك
بن ) 137: آل عمران (” كان عاقبة المكذه
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)
126
بوه فأتبعنا ( سولها كذه ة ره ثمه أرسلنا رسلنا تترا كله ما جاء أمهؤمنون ) بعضهم بعضا وجعلناهم أحادث فبعدا لقوم اله
) 44: المؤمنون (
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)
127
تم فإذا ناسككم قض فمن ذكرا أشده أو آباءكم كذكركم للا فاذكروا مهقول من النهاس نا ا ف آتنا ربه ن خالق من اآلخرة ف له وما الد
ن ومنهم )200( قول مه نا ا ف آتنا ربه ن اآلخرة وف حسنة الدار عذاب وقنا حسنة ا نصب لهم أولـئك )201( النه مه كسبوا م )202( الحساب سرع وللا
128
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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129
لنا العاجلة رد كان مهن رد لمن نشاء ما فها له عجه جعلنا ثمه ندحورا مذموما صالها جهنهم له اآلخرة أراد ومن )18( مه
ها لها وسعى شكورا سعهم كان فأولئك مؤمن وهو سع )19( مهمد كال ربك عطاء كان وما ربك عطاء من وهـؤالء هـؤالء ن
ف انظر )20( محظورا لنا ك ولآلخرة بعض على بعضهم فضه )21( تفضال وأكبر درجات أكبر
130
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)
131
The Laws of al-Akhirah (hereafter)
جز به عمل سوءا أهل الكتاب من كم وال أمان س بأمان لها وال نصرا جد له من دون للا ول عمل ) 123(وال ومن
دخلون الحات من ذكر أو أنثى وهو مؤمن فأولـئك من الصهظلمون نقرا ة وال ) 124(الجنه
132
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)
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133
ا اة هذه إنهما قوم ا الح ن اآلخرة وإنه متاع الد القرار دار هئة عمل من )39( ن صالحا عمل ومن مثلها إاله جزى فال س م
دخلون فأولئك مؤمن وهو أنثى أو ذكر ة فها رزقون الجنهر )40( حساب بغ
134
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
135
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.
Nubuwwah
136
The centrality of prophethood is evident from 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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The Meaning of Wahy and
Other Related Terms
137
Revelation (wahy is the act by which God, having 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
The Meaning of Prophethood
138
Nubuwwah (النبوة) is usually translated as
Prophethood. A nabi refers to a Prophet
who gives news from God.
Prophetic experience has been described
by Muslim theologians as something out
of ordinary experience.
139
During his experience, a Prophet‟s faculties are 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 Divine to the human realm.
Rasul & Nabi
140
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 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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141
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.
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.
Khatam nubuwwah
142
When the Qur’an says that the institution of
Nubuwwah النبوة (Prophethood) has been
terminated
ن “ ب وخاتم النه ن رجالكم ولكن رسول للاه د أبا أحد م "ما كان محمه
“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 الرسالة
(Messengerhood) has also been terminated
since the closure of a general cadre
automatically means that the upper ones have
also been terminated.
The Necessity and Function of Revelation and Prophethood
143
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.
144
هم “ زك اته و هم آ تلو عل نهم ن رسوال م هو الهذي بعث ف األم
ن ب علمهم الكتاب والحكمة وإن كانوا من قبل لف ضالل م ”و
“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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145
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 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 be inaccurate; (3) and what falls beyond rational ambit
Prophets are People too
146
The prophets distinguished themselves in human
society by their special aptitudes, natural bents of
mind and a pious and meaningful way of life.
1. Chosen:morally.intellectually,physically,
socially…Excellent
2. masoom / infallible
3. I‟jaz /miracles …authenticity & authority
4. musaddiq /confirming the Earlier revelations
ه واحد ـ هكم إل ـ ما إل ه أنه وحى إل ثلكم ما أنا بشر م قل إنه
﴾al-Kahaf18:110)
147
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.
148
مش ف األسواق لوال " عام و أكل الطه سول وقالوا مال هذا الره
ه كنز أو تكون له لقى إل كون معه نذرا أو ه ملك ف أنزل إل
بعون إاله رجال مسحورا المون إن تته أكل منها وقال الظه ة "جنه
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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149
ى " ة أ و ن ر ئك ال ا الم ل ين ا ل وال أنزل ع ن ق ال الهذين ال ي رجون لق اء و بيرا ا ك وا عتو ت ع كب روا في أ نفسهم و د است ا ل ق ن به "ر
Why are not the angels sent down to us, or (why) 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)
150
ادقن " “لو ما تأتنا بالمالئكة إن كنت من الصه
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 him?" If we did send down an angel, the
matter would be settled at once, and no
respite would be granted them.
151
They say: "We shall not believe in thee, until thou 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 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)
152
As a „practical‟ book to be implemented,
rather than 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.
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153
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 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)
Functions and Rrelevance to Human Life
154
Expounder of the Qur‟an
Legislator
Role model / Qudwatun hasanah
Total obedience to the Prophet
Expounder of the Qur‟an
155
Without the [Prophetic] Sunnah the
Qur‟an would remain an abstract or a
misunderstood Book. Allah (SWT) says in
reference to the Sunnah as an
explanation of the Holy Qur‟an:
156
رون " تفكه هم ولعلههم ل إل اس ما نز ن للنه كر لتب ك الذ “وأنزلنا إل
“(We sent them) with Clear Signs and
Scriptures 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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157
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.
Legislator
158
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,
إنه " قوا للاه سول فخذوه وما نهاكم عنه فانتهوا واته وما آتاكم الره شدد العقاب "للاه
“…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.” [al-hashr (59): 7].
159
هم الخبائث " م عل حر بات و )157: األعراف" (حل لهم الطه
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.
Role model/Qudwatun Hasanah
160
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,
وم " وال رجو للاه أسوة حسنة لمن كان لقد كان لكم ف رسول للاه كثرا "اآلخر وذكر للاه
“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]
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Total obedience to the Prophet
161
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:
162
نهم ثمه ال " موك فما شجر ب حك ؤمنون حتهى فال وربك ال
سلموا تسلما ت و ا قض جدوا ف أنفسهم حرجا ممه "
“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.” [al-Nisa‟ (4): 65].
163
Severe Punishment will inflicted upon
those who do not follow the Sunnah of
the prophet. Allah (SWT) says in the
Holy Qur‟an,
صبهم عذاب ألم " خالفون عن أمره أن تصبهم فتنة أو حذر الهذن "فل
“…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]
164
Obedience to the Prophet is obedience to
Allah and disobedience to him is
considered disobedience to Allah (SWT).
Allah (SWT) says in the Holy Qur‟an,
هم حفظا" ومن تولهى فما أرسلناك عل سول فقد أطاع للاه طع الره "من
“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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The Phenomenon and Universality
of Prophethood
165
There have been many religions which have been distorted and altered in the world, and consequently it is essential to accept the purity of their original foundation. The Qur‟an says:
ة إاله خال فها نذر " ا أرسلناك بالحق بشرا ونذرا وإن من أمه "إنه
“There never was a people without a Warner having lived among them.” (35:24)
ة رسوال " "ولقد بعثنا ف كل أمه
“And We assuredly sent among every people
a Messenger.” (16:36)
166
Rather than being an inclusive commodity or privilege of any nation, prophethood is a universal phenomenon.
قوا ربهكم الهذي خلقكم من نفس واحدة وخلق منها " ها النهاس اته ا أ الهذي تساءلون قوا للاه زوجها وبثه منهما رجاال كثرا ونساء واته
كم رقبا كان عل "به واألرحام إنه للاه
According to the Qur‟anic narration, the human race began from one man: Adam (peace be upon him) from whom the family of man grew and the human race multiplied [4:1].
Adam, being the first man on earth, was also the first prophet of God (p.b.u.h.)
167
After a long break of revelation, humankind tends to be forgetful, overwhelmed with superstitions, myths and all types of false notions. Within such circumstances, God raised prophets among every nation,
سول " ة ر لكل أمه “و
(to every people (was sent) a messenger) [10:47],
ذير " ا ن ال فيه ة إاله خ إن من أمه “و
(and there never was a people, without a warner having lived among them (in the past). [35:24].
168
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
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169
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‟.
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
170
نا إلى إبراهم " ن من بعده وأوح ب نا إلى نوح والنه ك كما أوح نا إل ا أوح إنه
ونس وهارون وب و عقوب واألسباط وعسى وأ وإسماعل وإسحاق و
ك من قبل ورسال نا داوود زبوراورسال قد قصصناهم عل مان وآت وسل
موسى تكلما ك وكلهم للاه "لم نقصصهم عل
“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)
171
ك " ك ومنهم من لم نقصص عل "ولقد أرسلنا رسال من قبلك منهم من قصصنا عل
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)
عقوب " نا وما أنزل إلى إبراهم وإسماعل وإسحاق و وما أنزل إل ا بالله قولوا آمنهن ق ب هم ال نفر ون من رب ب النه موسى وعسى وما أوت واألسباط وما أوت
"أحد منهم ونحن له مسلمون
We believe in Allah, and the revelation given to us, and to 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)
172
قول للنهاس كونوا " ة ثمه الكتاب والحكم والنبوه ه للاه ؤت ما كان لبشر أن ن بما كنتم تعلمون الكتاب ولكن كونوا ربهان عبادا ل من دون للاهن أربابا ب أمركم أن تتهخذوا المالئكة والنه وبما كنتم تدرسون وال
أمركم بالكفر بعد إذ أنتم مسلمون "أ
“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)
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173
The names we know are 25 out of
124,000 (or perhaps 224,000); even then
we do not know exactly where and when
many of them lived.
The Finality of Prophet Muhammad
174
There are only four conditions under which the 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.
175
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.
176
3. 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 (the End, Hereafter)
177
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, al-Akhirah is the most repeated theme with all vigour in the Qur`ān.
All of the teachings of Islam would crumble if the 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 .
178
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, 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 al-Dunyā, which means the “here-and-now” of life and immediate and transient values.
179
In Islam, there is not only the life of this
world but 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.”
180
The end of the world is not a complete
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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The Names of al-Ākhirah
181
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.
182
It is known as the Day of Resurrection
(Yawm al-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 al-Ḥisāb”).
183
Because the events seen to take place on
that 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).
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.
The Unbelievers and al-Akhirah
184
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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185
ا لمبعوثون خلقا جددا قل كونوا حجارة " ا عظاما ورفاتا أإنه وقالوا أئذا كنه
عدنا قل الهذي قولون من كبر ف صدوركم فس ا مه أو حددا أو خلقا م
قولون متى هو قل عسى ك رؤوسهم و نغضون إل ة فس ل مره فطركم أوه
كون قربا “اإلسراء أن
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)
Necessity and Wisdom of al-Akhirah
186
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
187
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 a precise accounting of men‟s
deeds and misdeeds makes resurrection
irrefutably necessary
188
It is only in the Hereafter that all deeds, however extensive or infinitesimal, will be irresistibly exposed, scrupulously scrutinized and then adequately requited.
ئا وإن كان " امة فال تظلم نفس ش وم الق ونضع الموازن القسط لنا بها وكفى بنا حاسبن "مثقال حبهة من خردل أت
“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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189
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 perspective of this world alone, where values are grounded in the transitory rather than the immutable.
190
In the Hereafter every person will find his
deepest 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.
191
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 Qur`ān simultaneously maintains both characteristics when it states:
ر وأبقى" ا واآلخرة خ ن اة الد “بل تؤثرون الح
“But the Hereafter is better [in quality of life] and more enduring [in duration].” (87:16-17).
192
Thus, in order to give our life and efforts a
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
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193
Thirdly, disputes, dissensions, and conflicts of 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.
194
The Qur`ān makes frequent reference to such conflicts and conflict- resolution:
جمع " ا تعملون قل ا أجرمنا وال نسأل عمه قل ال تسألون عمهاح العلم ننا بالحق وهو الفته فتح ب نا ثمه ننا رب "ب
“Say: "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)
195
ابئن والنهصارى والمجوس " إنه الهذن آمنوا والهذن هادوا والصه على كل امة إنه للاه وم الق نهم فصل ب والهذن أشركوا إنه للاه
ء شهد "ش
“Those who believe [Muslims[, and the Jews and the 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).
For this, the Qur`ān often refers to that Day “The Day of Decision” (i.e., between right and wrong deeds, beliefs, life-orientations, etc.) (37:21; 44:40; 77:38; 78:17).
196
The Benefits of Belief in al-Akhirah
Belief in al-Akhirah has several benefits at different levels. There are individual benefits, social benefits and civilizational benefits.
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197
A. Individual Benefits
At individual level, it gives man a unique and 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.
198
Thus, 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.
Belief in al-Akhirah also provides a
psychological benefit to an individual.
199
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 .
200
It prevents young people from wasting their lives in transitory and trivial things.
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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201
It also consoles the sick with terminal illness.
This belief encourages people to live a responsible life, a life of peace and tranquility
It also prevents man from fearing the passing 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.
202
B. Social Benefits
A society composed of such individuals who believe in al-Akhirah and live to it has much to gain.
After belief in God, belief in 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.
203
That is because one who holds this belief will
obey a series of ethical principles (having
eschatological implications) without
hypocrisy and without being subject to
external pressure.
It is the belief and knowledge of the
teleological 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
204
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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205
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.
206
Instead of resigning to the lower and
immediate values, the basal pursuits of al-
Dunyā, he is encouraged to strive for long-
range 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)
" قوا للاه مت لغد واته ولتنظر نفس ما قده قوا للاه ها الهذن آمنوا اته ا أ خبر بما تعملون "إنه للاه
Whatever accrues to a person is the
consequence of previous deeds.
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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.
Akhirah is not a mere “belief”. It is a reality & the belief in this reality must lead to virtuous life with lofty ideals.
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To invest one‟s thought and action 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.
We must 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!
Man: His Creation, His Purposes and His Functions
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Man in Islam is a multidimensional creature; 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.
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Spiritually, God breathed His own spirit in to
him so that from one side the spiritual world
is reflected in him, the part that constitutes
the relationship to his Lord.
The Qur`an addresses mankind in two
crucial 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)
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The second crucial dimension is man as
a moral 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) VS 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.
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ولقد خلقنا اإلنسان من ساللة من طنثمه جعلناه نطفة ف قرار مكن "ثمه خلقنا النطفة علقة فخلقنا العلقة مضغة فخلقنا المضغة عظاما
أحسن فكسونا العظام لحما ثمه أنشأناه خلقا آخر فتبارك للاه"الخالقن
“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 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.
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There are more than a million species living
on the 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.
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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
The Status of Man
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Indeed, man has been raised far above
most other creatures:
منا بن آدم وحملناهم ف البر والبحر ورزقناهم من " ولقد كره
ن خلقنا تفضال لناهم على كثر ممه بات وفضه “الطه
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
Khilāfah
Amānah
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وهو الهذي جعلكم خالئف األرض ورفع بعضكم فوق " بلوكم ف ما آتاكم إنه ربهك سرع العقاب بعض درجات ل
حم ه لغفور ره "وإنه
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)
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Meaning of Khalifah Khalifah means:
“One who exercises delegated power on behalf of the
Supreme Authority.” In this way he is not the master but
the deputy of the One who has entrusted him with
power.
A Khalifah is entrusted with certain powers to govern/ manage the world;
A Khalifah is given freedom of action but he 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:
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ات فمن اتهقى " كم آ ون عل قص نهكم رسل منكم أت ا ا بن آدم إمه حزنون هم وال هم "وأصلح فال خوف عل
“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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تهم وأشهدهم على " ه وإذ أخذ ربك من بن آدم من ظهورهم ذرامة إنها كنها وم الق أنفسهم ألست بربكم قالوا بلى شهدنا أن تقولوا
"عن هذا غافلن
“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].
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It is narrated by Ubayy ibn Ka„b that “Allah gathered 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 other Lord than I.
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You should not set up any 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.‟ ”
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The above narration implies that Tawhid (belief in the 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:
به أن " قطعون ما أمر للاه من بعد مثاقه و نقضون عهد للاه والهذن ار فسدون ف األرض أولئك لهم اللهعنة ولهم سوء الده "وصل و
“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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Allah says, “But those who break the
Covenant of 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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Responsibilities of a Khalifah
Social responsibilities
Economic responsibilities
Political responsibilities
Religious responsibilities
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Meaning and Concept of Fitrah
Fitrah means: “the natural constitution with 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…”
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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 worldwide through the increasing volume of cross-border 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 2) economic definition of globalization: Forces which are transforming the global market and creating new economic interdependencies across vast distances.
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The third meaning of Globalization is 3) 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.
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
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Positive Aspects of Globalization
Foreign Direct Investment (FDI) has helped to reduce poverty by creating jobs and improving incomes.
New communications and information technology have helped disseminate knowledge in many fields of study and disciplines.
Communication is cheaper and easier. Costs of telephone calls as well as travel have fallen.
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This 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 have compassion for each other when calamities – natural or man-made – affect others.
Issues such as human rights and public accountability are brought to the fore.
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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, new economic disparities have been created. There are stark regional disparities in poverty.
Basic necessities in life are set aside in favor of profits. 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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Globalization aids the removal of national controls over 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 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. 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 global culture where indigenous cultures of the South are being replaced by Western cultures.
The global entertainment industry is propagating a 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.
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Although the IT boom has given rise to an expanse of 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 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 centre;
going to great or exaggerated lengths;
exceeding the ordinary, usual, or expected.
Figuratively, it indicates a similar remoteness in religion, politics and ethnicity.
242
Extremism is referred to in the Holy
Qur'an as follows 1. Ghuluww:
The Qur‟an addresses the people of the Book:
بعوا أهواء قوم قد " ر الحق وال تته ا أهل الكتاب ال تغلوا ف دنكم غ قل بل )77: المائدة(” ضلوا من قبل وأضلوا كثرا وضلوا عن سواء السه
“Say: O People of the Book! Exceed not in your religion the bounds [of what is proper[” (5:77)
)171: النساء" (ال تغلوا ف دنكم"
“Commit no excesses in your religion”
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2. I'tida':
وقاتلوا ف سبل للا الذن قاتلونكم وال تعتدوا إن للا ال حب "
"المعتدن
)البقرة :190)
“Fight in the cause of Allah those who
fight you, but do not transgress limits; for
Allah loveth not transgressors.”
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3. Israf:
It also disapproves of and rejects the tendency to prohibit tayyibat (goodness) and zinah (beautification), which Allah has provided for His servants:
ا بن آدم خذوا زنتكم عند كل مسجد وكلوا واشربوا وال تسرفوا " حب المسرفن ه ال "إنه
)31:ألعراف(
“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:
)رواه البخاري ومسلم(“ سروا وال تعسروا وبشروا وال تنفروا“
إن الدن سر ولن شاد الدن أحد إال غلبه، فسددوا، وقاربوا، “ “وأبشروا، واستعنوا، بالغدوة والروحة، وشء من الدلجة
)رواه البخاري(
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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 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
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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Al-Murji‟ah They believe that actions are deferred from Iman (Al-
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.
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Manifestation of Extremism 1. Bigotry and intolerance
2. Commitment to excessiveness and attempt to force others to do the same;
3. Obsolete religious excessiveness and overburdening of others;
4. Harshness in the treatment of people and crudeness in calling people to Islam
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It is unfair to accuse a person of “religious extreme” simply because he has adopted a „hard-line‟ 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.
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.
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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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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 difference in approach.
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And the flawed method of thoughts is evident in:
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 background
Following the equivocal evidences
Failure to reconcile seemingly contradictory evidences,
Lack of objectivity
Making ijtihad while not being qualified to do so.
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Remedy for Extremism
1. Duties of Society
2. Duties of Yong Muslims
3. Knowledge, values and actions
4. Sympathetic understanding of abilities, limitations and circumstances of others
5. Knowledge and insight into the sunan of Allah‟s creation
6. A dialogue on the Sunan of Allah and conditions of victory
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Liberalism
„Liberalism‟ a political philosophy based on 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 Shari‟ah on several
grounds:
Against theocracy
For democracy
Rights of women
Right of non-Muslims
Freedom of thought
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The liberals emphasized the role of
reason and 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 Muslims.
The proponents of „Liberal Islam‟ has been called by so many names including „Secularists‟ and „Apostates‟.
Liberals generally claim that they are returning to 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.