THE ISLAMIC WORLDVIEW
(UNGS 2030)
STANDARD CONTENTS
© Department of General Studies, 2007
The Meaning of Worldview
2
• ‘Worldview’ is an English translation of the
German term “Weltanschauung”.
• It is rendered in Arabic as
‫رؤية اإلسالم للوجود‬
3
Worldview Defined:
• 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.
4
• 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
5
Worldview Structures &
Development
Abstract
thought
Revelation
Scientific
conceptual
scheme
Technology
Science
KnowledgeStructure
Man-Structure
Conception
of society
Political
Dealings
World-Structure
Value-Structure
Morality
Life-Structure
Legal Dealings
Culture: religion, language,
environment, etc.
Technology, Psychology,
experience, etc.
6
IMPACT OF WORLDVIEWS
1. Helps to know peoples and cultures
comprehensively
2. Helps us to interact with nature,
individuals, peoples, nations, cultures
and civilizations
7
3. Helps us to correct our own values,
perspectives, attitudes and behaviours
4. Helps us to formulate theories of politics,
sociology, culture, etc.
8
• 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:
9
Fundamental Questions addressed
by worldview
• How far out does the universe go? Did it have a
beginning and will it have an end?
• How was it that we humans came about here on earth?
• Does life have a purpose? If it does, what can give
meaning to my life?
• Does my daily conduct matter in the long run?
• What happens to me at my death?
• What is good and what is bad? How can I know the
good and the bad?
• How should I be treating others?
• How can I know?
10
Worldview as Basic/Abstract
Worldview formulated by
prophets (revelation),
great philosophers and
scientists
Worldview interpreted and
applied by intellectuals,
scholars, scientists,
physicians, etc.
Worldview received
applied by ordinary
people
Philosophy of IIUM
Simile
Interpreted and
applied by lecturers
& staffs
Learned and
applied by students
11
• 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
12
The Definition of Islamic worldview
• “ 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.
13
• 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
14
• 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.
15
• The worldview of Islam encompasses both
al-dunia ( ‫ ) الدنيا‬and al-akhirah ( ‫ ) اآلخرة‬in
which the dunia aspect must be
inextricably linked to the akhirah aspect,
and in which the akhirah aspect has
ultimate and final significance.
16
The Main Elements of Islamic
worldview
•
•
•
•
•
•
•
The Conception:
of God;
of Revelation (i.e. the Qur’an);
of God’s Creation;
of man and the psychology of human soul;
of knowledge;
of religion
17
• of freedom;
• of values and virtues;
• And of happiness.
Al-Attas, . Ibid, 29
18
The Objectives of Islamic
worldview
• To provide the Muslims with the true
knowledge and explanation about the
world seen and unseen as they are
explained in the Qura'n.
19
• To teach people the way and method how
to achieve the main values of Islam in
human life.
• To establish the fundamental ethical
precepts, such as justice, freedom, trust,
and dignity of human life and existence.
20
Western Perception of Worldview
• Most of the western perceptions of worldview
rely more on our existing reality, experience and
life. They don’t give much consideration to the
issues related to the unseen world and hereafter.
• Most of the western perceptions of worldview
consider it as assumption, but this is not true
from an Islamic perspective because in Islam,
we consider it as a system and truth derived
from revelation.
21
• 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, Islam or 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.
22
• worldview of Islam comprises both aldunya and al-Akhirah aspects, in which
the dunya-aspect must be related
profoundly to the Akhirah-aspect, and in
which the Akhirah-aspect has ultimate and
final significance.
• On the basis of this epistemological and
anthological premise, Al-Attas defines the
Islamic worldview as follows:
23
• worldview is: the vision of reality and truth
that appears before our mind’s eye
revealing what existence is all about; for it
is the world of existence in its totality that
Islam is projecting…The Islamic view of
reality and truth, which is a: metaphysical
survey of the visible and invisible worlds
including the perspective of life as a whole,
is not a worldview that is formed merely by
the gathering together of various cultural
objects, values and phenomena into
artificial coherence
24
• Nor is it one that is formed gradually through a
historical process of philosophical speculation
and scientific discovery, which must of necessity
be left vague and open-ended for future change
and alteration in line with paradigms that change
in correspondence with changing circumstances.
• It is not a worldview that undergoes a dialectical
process of transformation repeated through the
ages, from thesis to anti-thesis then synthesis
25
Classification of Worldview
Worldview
Religious
Revealed and
preserved
Atheism
Revealed but
Interpolated
Non-religious
Not revealed but
Based ob human
wisdom
Materialism
Positivism
Rationalism
scientism
26
Another classification
Worldview
Philosophical
worldview
Religious
worldview
Scientific
worldview
27
Religious worldview
• 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.
28
Characteristics of Religious
Worldview
• 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.
29
• 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.
30
Philosophical worldview
• It derives from philosophy and it means to deal
with fundamental questions of life.
• 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.
31
• 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.
32
Main Characteristic
• 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.
33
Materialism
• Materialism is a theory that physical matter is the
only or fundamental reality and that all beings
and processes and phenomena can be
explained as manifestations or results of matter.
• Materialism excludes the existence of entities
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.
34
• It rejects, therefore, 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.
35
• Its two main targets are therefore theism
and dualistic views of human nature.
• It negates the existence of all that doesn’t
fall within the framework of change and
transformation and is not perceivable by
sense organs
36
• 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
37
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.
38
• 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.
39
• 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.
40
• 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
41
Seven 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.
42
5. Total Doubt
6. Multiplicities of truth, ethnicities, cultures
…
7. Equal representation for class gender
sexual orientation
43
Secularism
• 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.”
44
Components of secularization
• Disenchantment of nature
– 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.
45
• Desacralization of politics
– 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.
46
• Deconsecration (relativization) of values
– 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
47
Scientific worldview
• It is based on the premises and findings of
science,
• Science is the source of all explanations
pertaining to the issues of creation, life,
men, and other issues
• Based on 4 important foundations:
– Materialism, logical positivism, empiricism,
skepticism
48
The main steps of scientific
method
• Identify the problem or question through
observation
• Propose hypotheses and assumptions that
should explain the problem posed
• Collect data and information
• Test the hypotheses. If any of hypotheses are
wrong  reject it, or modify it, or replace it until
you get the correct one.
49
•
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.
50
Positive and Negative Aspects of
Scientific Method
• Because it is based on experiment and empirical
research, its findings are more exact and
authentic and they can be verified through using
statistic, mathematics, and measurement.
• However, these exact results only apply to a
certain part of our existence, the physical world.
The scientific worldview cannot give us exact
and authentic knowledge or interpretation of the
metaphysical world.
51
• 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.
52
• The Scientific worldview also allows man to
discover many laws and pattern of God in the
universe.
• 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.
53
• Scientific worldview allowed the human
mind to produce industries, sciences and
technologies. It opened many ways for
human mind to exploit nature and discover
its laws.
54
• 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.
55
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.
56
• 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.
57
General Overview of Islam and
Its main Characteristics
• Islam: Salm or Silm, from which Islam derives its root,
means submission, surrender, safety/protection and
peace.
• As a religion, Islam stands for “complete submission and obedience to Allah”. It is
the religion of Allah (S.W.T) which is revealed to mankind.
• It was so named by God. (Qur’an, 3 :‫)المائدة‬
•
Yet islam as a total submission has been the name of
religions brought by early God’s messengers.
58
Four Meanings of Islam ‫اإلسالم‬
•
1.
2.
3.
4.
There are four basic meanings for the word islam (as
submission), moving from the broadest to the
narrowest:
The submission of the whole of creation to its Creator
(3:83;
The submission of human beings to the guidance of
God as revealed through the prophets (3:85;
The submission of human beings to the guidance of
God as revealed through the prophet Muhammad (5:3;
The submission of the followers of Prophet Muhammad
to God’s practical instructions.
Only the third of these can properly be translated as
Islam with an uppercase Islam
59
Islam also means ‘peace’ and this signifies that one can achieve real peace of body and of mind only
through submission and obedience to Allah. Such life of obedience brings in peace of the heart and
established real peace in the society at large.
• Every Muslim has to utter this word at least 5 times a day at the end
of each of the five daily prayers.
• Always every Muslim salutes one another with: al-Salamu ‘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”
(Qur’an, 10:10).
• Allah (swt) calls into the abode of Peace (Qur’an, 10:25).
60
• Paradise is nothing but the abode of peace
“They shall not hear therein vain or sinful
discourses. Only the saying: ‘Peace, Peace”
(Qur’an, 56:25-26).
• Muslims are enjoined to enter into peace
wholeheartedly (Qur’an, 2:208).
• In fact, the enjoinment of peace is not just within
the Muslims but extended to non-Muslim
communities (Qur’an, 8:61)
61
‫اإلميان‬: al-Iman
• Iman is the state of security and safety that a person
enjoys when he is attached to his creator
• Technically:
• Iman is the belief in the main articles of the Islamic faith:
–
–
–
–
–
–
Believe in God and his attributes and names ‫اإليمان باهلل‬
Believe in angels ‫بالمالئكة‬
Believe in books ‫بالكتب‬
Believe in prophethood ‫بالرسل‬
Believe in hereafter ‫باليوم األخر‬
Believe in predestination‫بالقضاء والقدر‬
62
‫ اإلحسان‬al-Ihsan
• Everything we do should be put in Ihsan form,
that is, in beautiful manner.
َ َ‫) أُعبد هللا َكأنّ َك تراهُ ف ِإ ّن لم تَكُن تَراهُ ف ِإنهُ ي‬
• In Had'ith : ( ‫راك‬
“Ihsan means to worship Allah as if you see Him,
or if you don’t see Him, He is seeing you”.
• It also means: to do, or worship Allah in the
manner He likes.
• To fear Allah and be certain that He is present,
and watching every deed, and everything one
does.
63
•
Ihsan in the Qur’anic context\
َّ ‫ب وال‬
ُ ‫ش َهادَةِ العَ ِز‬
َ‫سنَ ُك َّل شَيءٍ َخلَقَهُ َوبَدَأَ خَلق‬
َّ ‫يز‬
ِ ‫عا ِل ُم الغَي‬
َ ‫“ذَ ِل َك‬
َ ‫الر ِحي ُم لذَّي أَح‬
“ (32:6-7).‫ان ِمن ِطين‬
َ ‫اإلن‬
ِ
ِ ‫س‬
–
•
•
•
In this verse, if God does what is beautiful through creating and
making everything, including men, beautiful, then man has the
obligation to do what is beautiful particularly in his relation with
Allah and with other creature.
Ihsan is everything in our life and in fact, when we
become Muhsinin, we become protectorate servants of
Allah (S.W.T).
“ ‫هللا َم َع الَّذِينَ اتَّقَوا َّوالَّذِينَ ُهم ُّمح ِسنُون‬
َ ‫( “ ِإ َّن‬16:128).
In this verse, Allah promises support to those who
beautify their deeds.
(2:195). ‫ب ال ُمح ِسنين‬
ُّ ‫هللا يُ ِح‬
َ ‫َوأَح ِسنُوا ِإ َّن‬
•
This verse, Ihsan is related to Allah, to what we do in all our life.
64
•
“ ‫هللا لَ َم َع ال ُمح ِسنِين‬
َ ‫َوالَّ ِذ‬
ُ ‫ين َجا َهد ُوا فِينَا لَنَه ِديَنَّ ُهم‬
َ ‫سبُلَنَا َو ِإ َّن‬
“ (29:69).
–
•
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 (‫ ) الدنيا‬and Akhirah
( ‫) اآلخرة‬.
ِ ُ‫س ُن ِدينا ً ِم َّمن أَسلَ َم َوج َهه‬
‫يم‬
َ ‫َو َمن أَح‬
َ ‫هلل َو ُه َو ُمح ِس ٌن َواتَّبَ َع ِملَّةَ ِإ‬
َ ‫برا ِه‬
‫( “ َحنِيفا‬4:125).
–
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.
65
Hadith Jibril on Islam, Iman and Ihsan
On the authority of Omar, who said : One day while we were
sitting with the messenger of Allah there appeared before us
a man whose clothes were exceedingly white and whose
hair was exceedingly 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 said: "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 in Ramadhan,
and to make the pilgrimage to the House if you are able to
do so.“
66
• He said:"You have spoken rightly", and we were amazed
at him asking him and saying that he had spoken rightly.
He said: "Then tell me about iman.
• He said:"It is to believe in Allah, His angels, His books,
His messengers, and the Last Day, and to believe in
divine destiny, both the good and the evil thereof.“
• He said:"You have spoken rightly". He said: " Then tell
me about ihsan.“
• He said: "It is to worship Allah as though you are seeing
Him, and while you see Him not yet truly He sees you".
67
• He said: "Then tell me about the Hour".
• He said: "The one questioned about it knows no better
than the questioner.“
• He said: "Then tell me about its signs.“
• He said: "That the slave-girl will give birth to her mistress
and that you will see the barefooted, naked, destitute
herdsman competing in constructing lofty buildings.“
• Then he took himself off and I stayed for a time. Then he
said: "O Omar, 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.” (Muslim)
68
Taqwa )‫(تقوى‬
• Taqwa is perhaps the most important single term
in the Qur’an.
“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",
69
• 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.
70
• 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.
71
• 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.
72
Main Characteristics of Islam
• Divine nature of Islam ‫رابنية‬
• Comprehensiveness ‫الشمول‬
• Universality ‫العاملية‬
• Moderation/Balance ‫التوازن‬
73
Divine nature of Islam ‫رابنية‬
• Its origin is from God
• It is based on the concept of the unity of God
• It was so named by God
• It calls people to the unity of lordship ( ‫ ) ربوبية‬,
unity of worship ( ‫ ) ألوهية‬, and unity of names
and attributes (‫)وحدانية األسماء والصفات‬.
74
Comprehensiveness ‫الشمول‬
• It covers all aspects of life
• It deals with spiritual and material aspects,
dunia ( ‫) دنيا‬and akhirah ( ‫) آخرة‬, seen and
unseen, social, economic, political, and
cultural, aspects of human life
75
• 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
‘ibadah system, and moral code.
system,
76
God
Hereafter
Vicegerency
(History/
Culture/
Civilization)
Universe
Existence
of Seen & Unseen
Worlds
Life
Man
Truth
Prophet Hood
77
Universality ‫العاملية‬
• 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.
78
Giving things their due measures
‫التوازن‬
in:
•
•
•
•
Human nature
Human needs
Belief system
Ritual
79
• 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.
80
• ‫وابتغ فيما أتاك هللا الدار اآلخرة وال تنسى نصيبك من الدنيا‬
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."
81
Michael Hart in The 100, A Ranking of the Most
Influential Persons In History' New York, 1978
• My choice of Muhammad to lead the list of the world’s
most influential persons may surprise some readers and
may be questioned by others, but he was the only man
in history who was supremely successful on both the
secular and religious level. ...It is probable that the
relative influence of Muhammad on Islam has been
larger than the combined influence of Jesus Christ and
St. Paul on Christianity. ...It is this unparalleled
combination of secular and religious influence which I
feel entitles Muhammad to be considered the most
influential single figure in human history
82
The Concept of Tawhid (‫)توحيد‬
• 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 the realizing and maintaining of
Allah's unity in all of man's actions which
directly or indirectly relate to Him.
83
• 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 (Asmaa wa
Sifaat), and One without rival in His divinity
and in worship (Uluhiyyah/'Ebadah).
84
Unity of Lordship
• 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.
• The belief that this creator is the sustainer ( ‫) الرزاق‬,
manager of the affairs of the whole universe. He is the
only One who gives life and takes it away. He is Allknowing. He is merciful and does what He wishes,
because He is the creator of everything. Everyone is
dependent on Him whether in heaven or earth.
85
ٍ ‫يء وهو علَى ُكل ش‬
ٍ ‫هللا خالِق ُك ِل ش‬
“ ‫يء َوكِيل‬
َ ّ َ ََُ َ ّ ُ َ ُ
“Allah created all things and He Is the agent
on which all things depend."
al-Zumar 39:62
“ ‫عملُون‬
َ َ‫َوهللاُ َخلَ َق ُكم َوَما ت‬
• “And Allaah created you all and whatever
you do”
al-Saffat 37:96
86
Unity of worship
• 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.
87
• 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:
I created the jinn and humankind only that they
might worship Me (al-Dhariyiat 51:56)
"Verily, We have sent to every nation a messenger (saying),
'Worship Allah and avoid false gods'.“
'Do not worship besides Allah that which can not help or harm
you."
al-Anbiya’, 21:66
88
Unity of Names and Attributes
• 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.
89
• Allah must be referred to according to how He
described Himself or how His Prophets have
described Him.
ِ
ِ
ِ ‫الس ِميع الب‬
ِ
‫صري‬
‫و‬
‫ه‬
‫و‬
‫يء‬
‫ش‬
‫ه‬
‫ثل‬
‫م‬
‫يس َك‬
‫ل‬
َ
َ ُ َّ َ ُ َ َ
َ
“There is nothing like Him and He is
hearer and seer of all.“ (42:11)
90
• 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.
91
Shirk ‫ِشـرك‬
• The study of Tawheed cannot be considered complete
without a careful analysis of its opposite, Shirk.
• Shirk literally means partnership, sharing or associating,
but Islamically it refers to the act of assigning partners to
Allaah in whatever form it may take.
• Some modern Muslim scholars interpret the concept of
shirk to include all forms (kinds) of worshipping others
with God, such as worshipping the material aspect of life
and fearing people more than God and associating
themselves in any act of Satan (Shaitan ‫)الشيطان‬.
92
• 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.
"Surely Allah will not forgive the association of
partners (Shirk) with Him, but He forgives (sins)
less than that of whomever He wishes.“
al-Nisa’, 4:48
Because the sin of Shirk denies the very
purpose of man's creation, it is to God the
gravest of sins; the unforgivable sin
93
Shirk in Rububiyyah
• 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.
94
• (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).
95
• (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 nonexistence is stated (Atheism), while in other cases His
existence is claimed, but the way in which He is
conceived actually denies His existence (Pantheism).
96
Shirk in al-‘Ibadah
• 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:
97
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:
"Surely we have sent to every nation a messenger
saying, worship Allaah and avoid Taghut (false
gods)"83
• 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
98
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.
99
Shirk in al-Asma wa-al-Sifat
• 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.
100
• 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.
101
Kufr ‫كفر‬
• 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 (‫ )كفر‬has been used in the
Qur’an in either of the two, but
conceptually linked, basic meanings:
‘ingratitude’ and ‘disbelief’.
102
• 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 ( ‫) األُلوهية‬.
• He is the person who acknowledges that God is
the creator, but he rejects to worship Allah and to
follow his Shari‘ah
103
The Concept of Sunnatullah
• Sunnah here means “pathway”; it also stands for
consistency and order. So Sunnatullah means
“God’s customary way of acting”
• )77(‫سنة من قد أرسلنا قبلك من رسلنا وال تجد لسنتنا تحويال‬
‫اإلسراء‬
(This was Our) way with the messengers We sent before
you: you will find no change in Our ways.
• )62(‫سنة هللا في الذين خلوا من قبل ولن تجد لسنة هللا تبديال‬
• ‫األحزاب‬
• (Such was) the practice (approved) of Allah among those
who lived aforetime: no change wilt thou find in the
practice (approved) of Allah.
104
• 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.
105
• 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.
106
• 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.
107
• 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.
108
• 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.
109
Kinds of Sunnatullah
•
Sunnatullah is categorized based on two
main domains: nature (Āfāq ‫ )آفاق‬and
human (Anfus‫) أنفس‬.
110
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.
111
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.
112
• Standards of this classification, initially,
provide relevant ground to hold that,
universality of Divine custom does not
necessarily means unity of the order in
either domain, i.e. human and non-human.
113
• 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.
114
Characteristics of Sunnatullah
1.
2.
3.
4.
5.
Generality
Permanence
Predictability
Exactness
Diversity
115
ً‫اَّلل ت َ ْح ِويال‬
ِ َّ ‫ت‬
ِ َّ ‫ت‬
ِ َّ‫سن‬
ِ َّ‫سن‬
ُ ‫اَّلل ت َ ْب ِديالً َولَن ت َ ِجدَ ِل‬
ُ ‫فَلَن ت َ ِجدَ ِل‬
[43 : ‫[فاطر‬
But no change wilt thou find in Allah's way (of
dealing): no turning off wilt thou find in Allah's
way (of dealing).
116
Manifestations of Sunnatullah in Nature
• God created nature and then assigned to
each heavens its duty and command:
117
‫َندادا َذلِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫َّ‬
‫ِ‬
‫َّ‬
‫ك‬
‫أ‬
‫ه‬
‫ل‬
‫ن‬
‫و‬
‫ل‬
‫ع‬
‫َت‬
‫و‬
‫ي‬
‫م‬
‫و‬
‫ي‬
‫ف‬
‫ض‬
‫َر‬
‫ْل‬
‫ا‬
‫ق‬
‫ل‬
‫خ‬
‫ي‬
‫ذ‬
‫ل‬
‫ِب‬
‫ن‬
‫و‬
‫ر‬
‫ف‬
‫ك‬
‫ت‬
‫ل‬
‫م‬
‫ك‬
‫ن‬
‫َ‬
‫ُ‬
‫َ‬
‫َ‬
‫ُ‬
‫َ‬
‫• قُل أَئ َ ُ ُ َ‬
‫َ ََ َ َ َ ُ َ‬
‫َ‬
‫َ َ‬
‫رب العالَ ِمي (‪ )9‬وجعل فِيها رو ِاسي ِمن فَوقِها وِبرَك فِ‬
‫َّر فِ َيها‬
‫د‬
‫ق‬
‫و‬
‫ا‬
‫يه‬
‫َ‬
‫َ َ َ‬
‫َ ََ َ َ َ َ‬
‫َ َ َ َ َ ََ‬
‫َ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ِ‬
‫ٍ‬
‫ِ‬
‫ِ‬
‫َ‬
‫الس َماء َوِه َي‬
‫ل‬
‫إ‬
‫ى‬
‫و‬
‫ت‬
‫اس‬
‫ث‬
‫)‬
‫‪10‬‬
‫(‬
‫ي‬
‫ل‬
‫ائ‬
‫لس‬
‫ل‬
‫اء‬
‫و‬
‫س‬
‫م‬
‫َّي‬
‫أ‬
‫ة‬
‫ع‬
‫ب‬
‫َر‬
‫أ‬
‫ف‬
‫أَق َواتَ َها‬
‫َّ‬
‫ّ‬
‫ُ‬
‫َ‬
‫َّ‬
‫َّ‬
‫َّ‬
‫ََ‬
‫َ‬
‫ََ‬
‫َ‬
‫َ‬
‫دخان فَ َق َال ََلا ولِ‬
‫ض اِئتِيا طَوعا أَو َكرها قَالَتَا أَتَي نَا طَائِعِ‬
‫ِ‬
‫ي (‪)11‬‬
‫َر‬
‫ْل‬
‫َ‬
‫َُ‬
‫َ‬
‫َ َ‬
‫فَ َقضاه َّن سبع ََساو ٍ‬
‫ات ِف يَوَم ِ‬
‫الس َماء‬
‫ي َوأَو َحى ِف ُك ِّل ََسَاء أَمَرَها َوَزيَّنَّا َّ‬
‫َ ُ َ َ ََ‬
‫الدن يا ِِبصابِيح و ِحفظا َذلِ‬
‫ك تَق ِدي ُر ال َع ِزي ِز ال َعلِي ِم (‪ )12‬فصلت‬
‫َ‬
‫َ ََ ََ‬
‫‪118‬‬
"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."
119
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:9-12).
120
‫ار فَإِذَا ُهم ُّم ْ‬
‫ون (‪)37‬‬
‫ظ ِل ُم َ‬
‫• َوآيَةٌ لَّ ُه ْم اللَّ ْي ُل نَ ْسلَ ُخ ِم ْنهُ النَّ َه َ‬
‫َوال َّ‬
‫يز ْالعَ ِل ِيم (‪)38‬‬
‫س ت َ ْج ِري ِل ُم ْستَقَ ٍر لَّ َها ذَ ِل َك ت َ ْق ِد ُ‬
‫ش ْم ُ‬
‫ير ْالعَ ِز ِ‬
‫ون ْالقَ ِد ِيم (‪َ )39‬ال‬
‫َاز َل َحتَّى َ‬
‫َو ْالقَ َم َر قَدَّ ْرنَاهُ َمن ِ‬
‫عادَ َك ْالعُ ْر ُج ِ‬
‫ال َّ‬
‫ار َو ُكل‬
‫ش ْم ُ‬
‫س يَنبَ ِغي لَ َها أَن ت ُ ْد ِر َك ْالقَ َم َر َو َال اللَّ ْي ُل َ‬
‫سا ِب ُق النَّ َه ِ‬
‫ون (‪)40‬‬
‫ِفي فَلَ ٍك يَ ْسبَ ُح َ‬
‫‪121‬‬
And a Sign for them is the Night: We
withdraw therefrom the Day, and behold
they are plunged in darkness. And the
sun runs its course for a period
determined for it; that is the decree of
(Him), the Exalted in Might, the AllKnowing. And the Moon, We have
measured for it mansions (to traverse)
till it returns like the old (and withered)
lower part of a date-stalk. It is not
permitted to the Sun to catch up the
Moon, nor can the Night outstrip the
Day: each (just) swims along in (its own)
orbit (according to law).
122
• Nature is so well-knit and works
with such regularity that is the
prime miracle of God, cited
untiringly in the Qur’an.
123
Manifestations of Sunnatullah in
Human Nature & History/Civilization
ُ ‫ض فَا ْن‬
ْ َ‫• (قَ ْد َخل‬
‫ْف‬
ُ ‫ت ِمن قَ ْب ِل ُك ْم‬
ِ ‫سن ٌَن فَ ِسي ُرواْ فِي األ َ ْر‬
َ ‫ظ ُرواْ َكي‬
) 137 : ‫ين) (آل عمران‬
َ ‫عا ِقبَةُ ْال ُم َكذَّ ِب‬
َ ‫َك‬
َ ‫ان‬
Many were the Ways of Life that have
passed away before you: travel through
the earth, and see what was the end of
those who rejected Truth.
124
‫ض ُهم بَعضا‬
َ ‫( ُثَّ أَر َسلنَا ُر ُسلَنَا تَت َرا ُك َّل َما َجاء أَُّمة َّر ُسوَُلَا َك َّذبُوهُ فَأَت بَ عنَا بَع‬
ِ ‫وجعلناهم أَح‬
) 44 : ‫يث فَبُعدا لَِّقوٍم َّّل يُِْمنُو َن) (املْمنون‬
‫اد‬
َ َ ُ َ ََ َ
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!
125
‫شدَّ ِذ ْكرا ً‬
‫اَّلل َك ِذ ْك ِر ُك ْم آبَاء ُك ْم أ َ ْو أ َ َ‬
‫فَإِذَا قَ َ‬
‫ض ْيتُم َّمنَا ِس َك ُك ْم فَا ْذ ُك ُرواْ َ‬
‫اس َمن يَقُو ُل َربَّنَا آ ِتنَا ِفي الدُّ ْنيَا َو َما لَهُ ِفي اآل ِخ َر ِة ِم ْن‬
‫فَ ِم َن النَّ ِ‬
‫سنَةً َو ِفي‬
‫ق (‪ِ )200‬و ِم ْن ُهم َّمن يَقُو ُل َربَّنَا آتِنَا ِفي الدُّ ْنيَا َح َ‬
‫َخالَ ٍ‬
‫يب ِم َّما‬
‫ص ٌ‬
‫ِ‬
‫سنَةً َو ِقنَا َ‬
‫ار (‪ )201‬أُولَـ ِئ َك لَ ُه ْم نَ ِ‬
‫عذَ َ‬
‫اآلخ َرةِ َح َ‬
‫اب النَّ ِ‬
‫ب (‪)202‬‬
‫سا ِ‬
‫س ِري ُع ْال ِح َ‬
‫سبُواْ َواَّللُ َ‬
‫َك َ‬
‫‪126‬‬
• 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.
127
‫اجلَةَ َع َّج ْلنَا لَهُ ِفي َها َما نَشَاء ِل َمن نُّ ِريدُ ث ُ َّم َجعَ ْلنَا‬
‫َّمن َك َ‬
‫ان يُ ِريدُ ْالعَ ِ‬
‫اآلخ َرة َ‬
‫ِ‬
‫صال َها َم ْذ ُموما ً َّم ْد ُحورا ً (‪َ )18‬و َم ْن أ َ َرادَ‬
‫لَهُ َج َهنَّ َم يَ ْ‬
‫س ْعيُ ُهم َّم ْش ُكورا ً (‪)19‬‬
‫س ْعيَ َها َو ُه َو ُمؤْ ِم ٌن فَأُولَ ِئ َك َك َ‬
‫ان َ‬
‫سعَى لَ َها َ‬
‫َو َ‬
‫ع َ‬
‫ع َ‬
‫طاء َر ِب َك‬
‫طاء َر ِب َك َو َما َك َ‬
‫ُكالا نُّ ِمدُّ َه ُ‬
‫ان َ‬
‫ـؤالء َو َهـ ُؤالء ِم ْن َ‬
‫ظورا ً (‪ )20‬ان ُ‬
‫َم ْح ُ‬
‫آلخ َرة ُ‬
‫ْف فَ َّ‬
‫ض َولَ ِ‬
‫علَى بَ ْع ٍ‬
‫ض ْلنَا بَ ْع َ‬
‫ض ُه ْم َ‬
‫ظ ْر َكي َ‬
‫أ َ ْكبَ ُر دَ َر َجا ٍ‬
‫ضيالً (‪)21‬‬
‫ت َوأ َ ْكبَ ُر ت َ ْف ِ‬
‫‪128‬‬
• 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.
129
‫)‪• The Laws of al-Akhirah (hereafter‬‬
‫سوءا ً يُ ْجزَ ِب ِه‬
‫ب َمن يَ ْع َم ْل ُ‬
‫ْس ِبأ َ َمانِ ِي ُك ْم َوال أ َ َمانِي ِ أ َ ْه ِل ْال ِكتَا ِ‬
‫لَّي َ‬
‫ُون ِ‬
‫َصيرا ً (‪َ )123‬و َمن يَ ْع َم ْل‬
‫اَّلل َو ِليا ً َوالَ ن ِ‬
‫َوالَ يَ ِج ْد لَهُ ِمن د ِ‬
‫ون‬
‫ات ِمن ذَ َك ٍر أ َ ْو أُنثَى َو ُه َو ُمؤْ ِم ٌن فَأ ُ ْولَـ ِئ َك يَ ْد ُخلُ َ‬
‫صا ِل َح َ‬
‫ِم َن ال َّ‬
‫ْال َجنَّةَ َوالَ يُ ْ‬
‫ون نَ ِقيرا ً (‪)124‬‬
‫ظلَ ُم َ‬
‫‪130‬‬
• 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.
131
‫ْ‬
‫ْ‬
‫ْ‬
‫ُ‬
‫َّ‬
‫َ‬
‫ُّ‬
‫َ‬
‫ار ْالقَ َر ِار‬
‫ه‬
‫ة‬
‫ر‬
‫خ‬
‫اآل‬
‫ن‬
‫إ‬
‫و‬
‫ع‬
‫ٌ‬
‫ا‬
‫ت‬
‫م‬
‫ا‬
‫ي‬
‫ن‬
‫د‬
‫ال‬
‫ة‬
‫ا‬
‫ي‬
‫ح‬
‫ال‬
‫يَا قَ ْو ِم ِإنَّ َما َه ِذ ِه‬
‫ِ‬
‫ِ‬
‫ي دَ ُ‬
‫َ‬
‫َ‬
‫َ‬
‫َ‬
‫َ‬
‫ِ‬
‫َ‬
‫َ‬
‫صا ِلحا ً‬
‫س ِيئَةً فَ َال يُ ْجزَ ى ِإ َّال ِمثْلَ َها َو َم ْن َ‬
‫(‪َ )39‬م ْن َ‬
‫ع ِم َل َ‬
‫ع ِم َل َ‬
‫ون‬
‫ون ْال َجنَّةَ يُ ْرزَ قُ َ‬
‫ِمن ذَ َك ٍر أ َ ْو أُنثَى َو ُه َو ُمؤْ ِم ٌن فَأ ُ ْولَ ِئ َك يَ ْد ُخلُ َ‬
‫ب (‪)40‬‬
‫سا ٍ‬
‫فِي َها ِبغَي ِْر ِح َ‬
‫‪132‬‬
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.
133
The Concept of Revelation and
Prophethood and their relevance to
the Muslim life
• God has created no community of beings in the
world without a purpose and left them without a
guide or leader. It is inconceivable that God
Almighty, Who has not left bees without a queen,
ants without a leader, and birds and fish without
a guide, has left humanity without Prophets to
guide them to spiritual, intellectual and material
perfection.
134
Prophethood
• 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.
135
The Meaning of Wahy and Other
Related Terms
• 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
136
The Meaning of Prophethood
• Prophethood is translated into Arabic as
nubuwwah (‫)النبوة‬. Nabi refers to prophet
who gives news from God.
• Prophetic experience has been described
by Muslim theologians as something out of
ordinary experience.
137
• During his experience, a prophet’s
faculties 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.
138
Rasul & Nabi
• ‫( رسول‬rasul: messenger or apostle) is One
who is an ambassador or envoy between
God and His creatures. One who gives
mankind information about God. One who
is sent by God
• ‫( نبي‬nabi: prophet) One to whom God gives
information; One who reveals information
from on high.
139
• 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.
140
• 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.
• (see Muhammad Ali, The Religion of
Islam, p. 165).
141
• 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.
142
• When the Qur’an says that the institution
of Nabuwwah ‫( النبوة‬Prophethood) has
been terminated (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.
143
The Necessity and Function of
Revelation and Prophethood
• Humankinds are faced with broad
questions of "life understanding." These
questions are lifetime concerns some of
which are sources of great expectation
while others are sources of anxiety.
144
• Some of the questions that have occupied
human minds from time immoral 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 err; (3) and what falls
beyond rational ambit
145
The Functions of Revelation
• 1- To confirm; Imam al-Ghazali says:
“‫ والعقل وحي من الداخل‬،‫”الوحي عقل من الخارج‬
Revelation is reason from without and
reason is revelation from within
• 2- To Guide; and
• 3- To Inform humankind their ultimate
concerns in this world and in the
Hereafter.
146
Prophets are People too
• The prophets distinguished themselves in
human soceity by their special aptitudes,
natural bents of mind and a pious and
meaningful way of life.
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
• 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)
149
• 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
• Why do you not bring to us the angels if
you are of the truthful ones? (al-Hjr 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.
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
154
The Functions of Prophets
• To be role model to humankind
Both through their personal conduct and through
the heavenly religions and Scriptures they
conveyed to people, the Prophets have also
guided people to develop their inborn capacities
and directed them towards the purpose of their
creation. Had it not been for the Prophets, man
this fruit of the tree of creation would be left to
decay.
155
The Functions of Prophets
•
•
•
•
To convey divine message to the people;
To explain the divine to the people;
To act as a role model-qudwatun hasnah.
To correct people’s wrong doings.
156
Relevance of the Prophetic Sunnah
to the Contemporary Life
• Is Sunnah relevant to our contemporary
life and why?
• Sunnah has always been relevant and will
remain so until the Day of Judgment.
• Sunnah is relevant because of the
following:
157
Relevance of the Sunnah
• 1) It is the second primary source of Islam;
it comes second to the Holy Qur’an.
• The Prophet (SAW) said, “I have left you
with two things. You will never get astray
so long as you remain attached to them;
i.e. the Holy Qur’an and my Sunnah.”
• Without the Sunnah Islam is considered
incomplete.
158
• 2) It is an explanation of the Holy Qur’an;
Without the 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,
159
• “(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.” [alNahl (16): 44].
160
• According to many Qur’an interpreters, the
word ‘Message’ which is called in Arabic
al-Zikra 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.
161
• 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 Maccah) and
Fasting.
• Through the Sunnah we also get to know
about many of the things forbidden in
Islam.
•
162
• 3) The Qur’an instructs us to emulate the
Prophet (SAW); i.e. to take him as the best
example (idola) in whatever we do. Allah
(SWT) says in reference to this,
• “Ye have indeed in the Messenger of Allah
a 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]
163
• 4) 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:
164
• “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].
165
• 5) Severe Punishment will inflicted upon
those who do not follow the Sunnah of the
prophet. Allah (SWT) says in the Holy
Qur’an,
• “…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]
166
• 6) The Prophet never told any lies.
Whatever he said is revelation from Allah
(SWT). Allah (SWT) says in the Holy
Qur’an,
• “Nor does he say (aught) of (his own)
Desire. It is no less than inspiration sent
down to him.” [al-Najm (53): 3-4].
167
• 7) 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,
• “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].
168
• 8) 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,
• “…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].
169
The phenomenon and universality
of prophethood
• 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:
“There never was a people without a Warner having lived among
them.” (35:24)
– “And We assuredly sent among every people a Messenger.”
(16:36)
170
• Rather than being an inclusive commodity
or privilege of any nation, prophethood is a
universal phenomenon. 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.).
171
• 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 (to every people (was
sent) a messenger) [10:47], (and there
never was a people, without a warner
having lived among them (in the past).)
[35:24].
•
172
• 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
173
• Speaking on behalf of God’s messengers,
Prophet MuÍammad (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’.
174
• 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.
175
“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)
176
• 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)
• 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)
177
“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
178
• The names we know are 28 out of
124,000 (or perhaps 224,000);
even then we do not know exactly
where and when many of them
lived.
179
The Finality of Prophet Muhammad
• 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.
180
• 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.
181
• 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)
182
The Relevance of Prophetic
Sunnah to the Modern Age
• Several Muslim modernists have suggested that
with and through Islam and its revealed book,
man has reached rational maturity and therefore
he is no longer in need for further revelation.
• While there is no need for new message or new
messenger from God, the message brought by
Prophet MuÍammad (p.b.u.h.) is till relevant and
in dire need today as ever before.
183
• As man continues to be plagued by moral
confusion and his moral maturity is
conditional upon his constantly seeking
guidance from the Divine Books,
especially the Qur’an. Indeed, man has
not become mature in the sense that he
can dispense with Divine guidance.
184
• It is true that the Qur’an was directly dealing with
the ongoing issues of the Arabian peninsula of
the seventh century CE. However, it should be
equally recognized that these acute problems
were not peculiar to that context alone. They
happened in the past and are still happening
now in the present time (though in a more
complex way); and there is no indication that
they will cease to exist in the future. They are
the characteristics of humankind. On this
ground, the Qur’an is a response to the ultimate
concerns of humankind
185
• True, human thinking faculty has attained a high
degree of intellectual power and maturity. But it is all
relative, not absolute, and incapable of solving all the
problems it has spawned. While man’s capacities are
likely to increase in the future, we must also accept
that the difficulties and problems with which he is
faced will also increase and grow more complex, just
as his present problems are greater than those that
confronted him in the past
186
Al-Akhirah (the End, Hereafter)
• Belief in al-Akhirah is a basic article of Islamic faith,
along with belief in God, His angels, His Books, and
His Messengers, Divine Decree and Predestination.
After the doctrine of tawhid and Revelation, alAkhirah is the most repeated theme with all vigour in
the Qur`ān.
• All of the teachings of Islam would crumble if the
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
187
world .
• 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, means “the
science or teachings concerning the last
things.”
188
• 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-andnow” of life and immediate and transient
values.
189
• 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.”
190
• 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.
191
The Names of al-Ākhirah
• 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.
192
• 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 alḤisāb”).
193
• 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(.
194
• 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.
195
The Unbelievers and al-Akhirah
• Resurrection or the final accounting was
an idea which the secular Meccan pagans
found very hard to accept. In fact, besides
the doctrines of monotheism and of
Revelation itself, this doctrine was the
most difficult for them to accept.
َ ‫• َوقَالُواْ أ َ ِئذَا ُكنَّا ِع‬
)49( ‫ون خ َْلقا َج ِدددا‬
َ ُ ‫ظاما َو ُرفَاتا أ َ ِإنَّا لَ َم ْبعُوث‬
‫) أ َ ْو خ َْلقا ِم َّما دَ ْكبُ ُر ِفي‬50( ‫ارة أ َ ْو َح ِدددا‬
َ ‫قُل ُكونُواْ ِح َج‬
َ َ‫ون َمن دُ ِعيدُنَا قُ ِل الَّ ِذي ف‬
‫ط َر ُك ْم أ َ َّو َل َم َّرة‬
َ ُ‫سيَقُول‬
ُ
َ َ‫ُور ُك ْم ف‬
ِ ‫صد‬
‫سى أَن‬
َ ُ‫س ُه ْم َودَقُول‬
َ ‫ض‬
ُ ‫سيُ ْن ِغ‬
َ ‫ون َمتَى ُه َو قُ ْل‬
َ ‫ع‬
َ ‫ون ِإلَي َْك ُر ُؤو‬
َ َ‫ف‬
.‫) اإلسراء‬15( ‫ون قَ ِردبا‬
َ ‫ دَ ُك‬196
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)
197
Necessity and Wisdom of al-Akhirah
•
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
198
• 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
199
• It is only in the Hereafter that all deeds, however
extensive or infinitesimal, will be irresistibly
exposed, scrupulously scrutinized and then
adequately requited.
“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)
200
• 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.
201
• In the Hereafter every person will find his
deepest self, fully excavated from the
debris of extrinsic and immediate concerns
wherein the means is 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.
202
• 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
everlastingness and permanence of such
a life.
• The Qur`ān simultaneously maintains both
characteristics when it states:
– “But the Hereafter is better [in quality of
life] and more enduring [in duration].”
(87:17).
203
• Thus, in order to give our life and efforts a
meaningful 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
204
• 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.
205
• The Qur`ān makes frequent reference to such conflicts
and conflict- resolution:
• “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)
• “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).
206
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.
207
• 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.
208
• 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
psychological benefit to an individual.
a
209
• 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 .
210
• 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.
211
• 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.
212
• 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.
213
• That is because who holds this belief will
obey a series of ethical principles (having
eschatological
implications)
without
hypocrisy and without being subject to
external pressure.
214
• 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
215
• Civilizational Benefits
• 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.
216
• 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
217
• 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.
218
• Instead of resigning to the lower and
immediate values, the basal pursuits of alDunyā, he is encouraged to strive for longrange results of al-Akhirah.[i] That is why
the Qur`ān often exhorts man to
“deliberate on that which one has sent
forth for the morrow,” (59:18) for whatever
accrues to a person is the consequence of
previous deeds.
219
• To conclude, we may ask “Is there
anything to lose if one believes in alAkhirah and works for it?” The answer is
negative, one will lose nothing.
220
• 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 responsibly for
Allah for what one does.
221
• 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!
222
Man in the Qur’an and Sunnah
223
• 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.
224
• 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.
225
• The Qur`an addresses mankind from 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)
226
• The second crucial dimension that the
Qur`an deals with mankind is man as a
moral creature. In this regard the Qur`an
employs terms such as Khilafah
(vicegerency), Taqwa
(piety),
Iman
(believing), Islam (total submission to God),
or their opposite terms such as Fujur
(immorality), Kufur (disbelieving), Nifaq
(hypocrite)
227
Creation of man
• 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 the
Qur’an.
228
• “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.)
229
The Place of Man in God’s
Universe
• Man is God’s creature just like other
created being. But the whole creatures
have been made subservient for him.
230
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
231
• Indeed, man has been raised far above
most other creatures:
– 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).
232
The Purpose of Creation
‘Ibādah
Khilāfah
Amānah
233
‫ض‬
ٍ ‫ض ُك ْم فَ ْوقَ بَ ْع‬
ِ ‫ف األ َ ْر‬
َ ‫ض َو َرفَ َع بَ ْع‬
َ ‫َو ُه َو الَّ ِذي َجعَلَ ُك ْم َخالَ ِئ‬
ٍ ‫دَ َر َجا‬
‫ور‬
ٌ ُ‫ب َو ِإنَّهُ لَغَف‬
ِ ‫س ِري ُع ْال ِعقَا‬
َ ‫ت ِليَ ْبلُ َو ُك ْم ِفي َما آتَا ُك ْم ِإ َّن َرب ََّك‬
)165( ‫َّر ِحي ٌم‬
• 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.
234
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.
•
235
• 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.
236
• 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:
237
• “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:
238
• “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].
239
• 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
240
• other Lord than I. 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.’ ”
241
• 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, “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.
242
• 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).
243
Responsibilities of a Khalifah
•
•
•
•
Social responsibilities
Economic responsibilities
Political responsibilities
Religious responsibilities
244
The Concept of Amanah
• Amanah is the common name for the
responsibility given to man as Khalifah which he
must fulfill.
• Allah (SWT) says,
• “We did indeed offer the Trust (Amanah) to the
Heavens and the Earth and the Mountains; but
they refused to undertake it, being afraid thereof:
but man undertook it-he was indeed unjust and
foolish.” [al-Ahzab (33): 72]
245
Meaning of Amanah
• What is meant by Amanah in the Ayat quoted
above?
• According to ‘Abdullah ibn ‘Abbas Amanah
means ‘obligatory duties’-fara’idh.
• Fulfillment of Amanah therefore means
fulfillment of the Commands of Allah (SWT); to
establish the Law of Allah (SWT) on the earth.
• One who fails to fulfill the Amanah according to
the above Ayat is considered ‘unjust’-Zaluman
and ‘foolish’-Jahulan.
246
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…”
247
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 crossborder transactions in goods and services of
international capital flows, and also through the rapid
and widespread diffusion of technology;
– it consists of processes that lead to global
interdependence and the increasing rapidity of
exchange across vast distances
248
• it has acquired three different distinct meanings: 1)
Information meaning of globalization: Forces which are
transforming the information pattern of the world and
creating the beginnings of what has been called the
information super highway. Expanding access to data
and mobilising the computer and the internet into global
service.
• The economic definition of globalization: Forces which
are transforming the global market and creating new
economic interdependencies across vast distances.
• The third meaning of Globalization is comprehensive: All
forces which are turning the world into a global village,
compressing
distance,
homogenizing
culture,
accelerating mobility and reducing the relevance of
political borders. Under this comprehensive definition,
Globalization is the gradual villagization of the world.
249
• 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
250
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.
251
• 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.
252
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.
253
• 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.
254
• 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.
255
• 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.
256
Cultural Globalization
• Against the environment
• Globalized food
• Homogenized world
257
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.
258
• 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.”
• The Qur’an addresses the people of the
Book
“Say: O People of the Book! Exceed not in
your religion the bounds [of what is proper]”
(5:77)
259
• It also disapproves of and rejects the
tendency to prohibit tayyibat (goodness) and
zinah (beautification), which Allah has
provided for His servants:
“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)
260
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
261
• 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.
262
• 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.
263
Remedy for extremism
1.
2.
3.
4.
Duties of Society
Duties of Yong Muslims
Knowledge, values and actions
Sympatric 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 and conditions
of victory
264
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.
265
• In the late twentieth century, more liberal
Muslims emerged in many places in the Muslim
world and in the West. Such liberal thinkers
include Nasr Abu Zaid (Egyptian, now in Leiden,
the Netherlands), Abdulkarim Soroush (Iranian),
Fatima Mernissi (a Moroccan feminist),
Muhammad Shahrour (Syrian), Fazlur Rahman
(Pakistani), Mohamed Arkoun (Algerian), and
Ashgar Ali Engineer (Indian).
266
• Liberal Islamic organizations in the Muslim world
include Al-Qalam [South Africa], An-Nahdha
[Tunisia], the International Institute for Islamic
Thought [the United States and Malaysia], the
Liberation Movement [Iran], Liberty for Muslim
World [England], Progressive Dawoodi Bohras
[India], Sisters in Islam [Malaysia], Progressive
Muslims [the United States]) and Jaringan Islam
Liberal “Liberal Islam Network” (JIL) [Indonesia].
267
• 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
268
• 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. .
269
• Similarly, Hassan Hanafi (Egypt, born 1935)
wrote: "There is no one interpretation of a text,
but there are many interpretations given the
difference in understanding between various
interpreters. An interpretation of a text is
essentially pluralistic. The text is only a vehicle
for human interests and even passions. ... The
conflict of interpretation is essentially a sociopolitical conflict, not a theoretical one. Theory
indeed is only an epistemological cover-up.
Each interpretation expresses the socio-political
commitment of the interpreter."
270
• Amina Wadud-Muhsin (United States, born
1952) argues in a similar vein that "when
one individual reader with a particular
world-view and specific prior text [the
language and cultural context in which the
text is read] asserts that his or her reading
is the only possible or permissible one, it
prevents readers in different contexts from
coming to terms with their own relationship
to the text."
271
• Abdullahi An-Na`im (Sudan, born 1946)
said: "there is no such thing as the only
possible or valid understanding of the
Qur'an, or conception of Islam, since each
is informed by the individual and collective
orientation of Muslims...."
272
• Liberal Islam has been denounced by
many Muslims.
• The proponents of ‘Liberal Islam’ has been
called by so many names including
‘Secularists’ and ‘Apostates’.
•
273
• 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.
274
• It is He Who has made you (His) agents,
inheritors of the earth: He has raised you
in ranks, some above others: that He may
try you in the gifts He has given you: for
your Lord is quick in punishment: yet He is
indeed Oft-forgiving, Most Merciful.
275