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STANDARD CONTENTS

Department of General Studies, 2008


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The Meaning of Worldview


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Worldview is an English translation of the Germanterm Weltanschauung.

It is rendered in Arabic as Ruyatu li al-wujud or

Tasawur li al-wujud, ( )

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Worldview Defined:A set of attitudes on a wide range of fundamental

matters.

A comprehensive set of propositions about variousaspects of the world.

A unified and comprehensive view of the world aroundus and mans place within it.

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Basic assumptions and images that provide a more

or less coherent, though not necessarily accurate,way of thinking about the world.

A worldview is a profile of the way the peoplewithin a specified culture live, act, think, work andrelate. It is a map or cultures social, religious,economic and political views and relationships

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What a worldview doesA worldview encapsulates answers regarding

broad questions of "life understanding."

These questions are lifetime concerns andsources of anxiety.

They involve fundamental matters, expressedin the form of queries. Here are some

examples of ongoing human concerns: 6


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Worldview influences all aspects of life

Some worldviews such as Islam cover all aspects of

life including the personal, social, economic,political, cultural, civilization besides dealing withspiritual, moral, and Aqidah issues.

But there are other worldviews which focus onlyon spiritual, material, social, or economic aspectsof human life.

Any worldview should be able to answer the

ultimate questions not necessary correct answersbut at least consistent

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IMPACT OF WORLDVIEW

1. Helps us to know peoples and their cultures.

2. Helps us to interact with nature, individuals,nations, cultures and civilizations.

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3. Helps us to correct our own values, perspectives,attitudes and behaviours.

4. Helps us to formulate theories of politics, sociology,culture, etc.

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Some of the Fundamental

Questions addressed by worldview How far out does the universe go? Did it have a beginning

and will it have an end? How did humans come about here on earth?

Does life have a purpose? If it does, what is it that givesmeaning to ones life? Does ones daily conduct matter in the long run? What happens to a person at his/her death? Is there God? What are His attributes? What is good and what is bad? How can one know the good

and the bad? How should one treat others? How is knowledge obtained?

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The Definition of Islamic worldview

Ruyat al-Islam li al-wujud

A metaphysical survey of the visible aswell as the invisible worlds including

the perspective of life as a whole. Al-Attas in Islam and the Challenge of Modernity, p. 27.

Islamic worldview encompasses the issues of universe,creator, prophethood, society, man, and hereafter.

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It is not a worldview that is formed merely byamalgamation or historical concoction of variouscultural values. Rather, it is a well establishedframework derived from the revelation andinterpreted by Muslim scholars throughout Islamichistory

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This frame of reference provides us withcorrect and consistent answers to theultimate questions pertinent to the issues ofGod, unseen, man, universe, and life. It also

guides man as a vicegerent of Allah to thecorrect belief system, shariah, and ethicalvalues.

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The worldview of Islam encompasses both al-dunia( ) and al-akhirah ( ) in which the duniaaspect must be inextricably linked to the akhirahaspect, and in which the akhirah aspect has ultimateand final significance.

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The Main Elements of Islamic

worldview God;

Revelation (i.e. the Quran) and Prophethood;

Gods Creation; Man and the psychology of human soul;

Knowledge;

Religion

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Freedom;

Values and virtues;

HereafterAnd happiness.

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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.

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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 asjustice, freedom, trust, and dignity of human life and

existence.

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worldview of Islam comprises both al-dunya and al-

Akhirah aspects, in which the dunya-aspect must berelated profoundly to theAkhirah-aspect, and in whichtheAkhirah-aspect has ultimate and final significance.

Islamic worldview is not a worldview that is formedmerely by the gathering together of various culturalobjects, values and phenomena into artificialcoherence.

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nor is it one that is formed gradually through a

historical process of philosophical speculation andscientific discovery, which must of necessity be leftvague and open-ended for future change andalteration in line with paradigms that change in

correspondence with changing circumstances.

It is not a worldview that undergoes a dialecticalprocess of transformation repeated through theages, from thesis to anti-thesis then synthesis

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Western Perception of Worldview Most of the western perceptions of worldview rely

more on our existing reality, experience and life.They dont give much consideration to the issues

related to the unseen world and hereafter.

Most of the western perceptions of worldviewconsider it as assumption, but this is not true from

an Islamic perspective because in Islam, weconsider it as a system and truth derived fromrevelation.

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Most of the western perceptions of worldview

consider it as a product of culture and experience.According to them, religion itself is produced bypeople and culture.

In the Muslim perspective, Islamic worldview isnot a cultural product of Arab, Indian, or Malay. Itis rather derived from the revealed word of God

without corruption and change. This revelation isthen understood by Muslims through their

different cultural backgrounds and experiences.

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Classification of WorldviewWorldview

Religious Non-religious

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Religious

Revealed andpreserved

Revealed butInterpolated

Not revealed butBased on human

wisdom

Mythological Philosophical Scientific


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Religious worldview There is a universal spirit, god, deity or divine

entity

This divinity has established an eternal moralorder that, in part at least, can be known to humanbeings

People have the duty to follow eternal moral

dictates This human conduct has long-term (beyond

individual death) significance.

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Characteristics of Religious

Worldview The Religious worldview considers both the world of

seen and unseen. It is comprehensive in its perceptionof the world. It does not undermine any dimension of

reality and existence

Its basis is on the scripture or sacred, revealed ornon-revealed text.

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It is more stable than the scientific and

philosophical worldview, in terms of havingcertain and unchangeable principles of beliefsystem and ethical system.

The Religious worldview in general imparts to ourlife the sense of responsibility, meaning, andpurpose. This means that life and the existence hasa meaning and a purpose. Therefore, it makes our

life as a responsibility towards God, and towardsother people.

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Myths The word mythology (from the Greek mythologa,meaning "a story-telling, a legendary lore") refers to abody of folklore/myths/legends that a particular

culture believes to be true and that often use thesupernatural to interpret natural events and to explainthe nature of the universe and humanity.

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" "(:31)

When our Signs are rehearsed to them, they say: wehave heard this (before): if we wished, we could say(words) like these: these are nothing but tales of theancients.

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" ( ":-8283)

They say: What! When we die and become dust andbones, could we really be raised up again? Such thingshave been promised to us and to our fathers before!They are nothing but tales of the ancients!

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Philosophical worldview It derives from philosophy and it means to deal

with fundamental questions of life here andhereafter.

It uses logical reasoning, deduction, induction ,mathematic and speculation.

The Philosophical worldview is more wider in its

scope than the scientific worldview. It deals withissues of philosophical and metaphysical world.

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It attempts to give a meaning to creation and life. Itdoes not have the exactness of sciences but itinstills in ourselves a sense and meaning.

Its results and findings are not precise andmeasurable like scientific worldviews but theyopen new ways for human beings to think beyond

their physical world.

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Main Characteristics It is more comprehensive than the scientific worldview,

because it deals with physical and metaphysicalrealties.

If scientific worldview deals only with certain part ofthe universe, the Philosophical worldview deals with

the entire existence and the universe.

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Modernity as paradigm shift from religious worldviews to

secular worldviews Philosophers call the 17th century the "Age of Reason" when the likes

of Sir Francis Bacon, Pascal, Hobbes, Galileo, Descartes and Spinozainjected into the thought patterns of humanity the idea that humanbeings were rational and lived in a rational world which had been

created by a rational God. Because God, creation and people wererational, humans could figure things out - answers would come fromscientific inquiry and research.

The 18th century is popularly called the "Age of Enlightenment" (asomewhat loaded term). Locke, Berkeley, Voltaire, Hume and others

proposed ideas which led people to believe that the rational universecould be understood without reference to a supernatural God. Soon,the authority of the Bible, especially its supernatural parts, was underattack as theologians sought to "demythologize" scripture.

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Kant, John Stewart Mill, Nietzsche, Marx, Hegel andKierkegaard ushered in the so-called "Age of Ideology",also called "existentialism", in the 19th century.

Frederick Nietzsche cynically remarked that the onlyreason the poor and disenfranchised want justice is so thatthey seize political power, and the only reason the powerfulteach toleration and benevolence is to keep thedisenfranchised under their control. In both cases, the

motive is selfishness. To Nietzsche, it was all about power -everyone is seeking to either gain or keep power overothers. Because Jesus taught love and forgiveness,Nietzsche called Him "the pale enemy". (Nietzsche died inan asylum after 10 years of syphilis-induced insanity.)

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Sigmund Freud taught that religion was merely theunconscious projection of a humanity trying to riditself of guilt-induced neurosis. Karl Marx believed

that religion was a tool used by the powerful tobludgeon the proletariat into continued submission.And Charles Darwin presented a seemingly reasonablealternative to special creation.

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20th century philosophers like Sartre, James and Russell,continued the path set by their predecessors, stretchingexistentialism into the "Age of Analysis". The belief that life is

absurd and cannot be understood was gradually replaced by thedesire to analyze, delve into the mystery which is man anddevelop individualistic philosophies which are relative to eachperson, rather than universally applicable.

These influences combined to form the modern view that

religion is an unnecessary evil. Religion has been used by theup and in to oppress the down and out, and, if our existence canbe explained without it, why do we need it?

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Secularism The English word secular derives from the

Latin word saeculum, meaning this present

age, thisworld of change as opposed to

the eternal religiousworld.

It is defined as the liberation of man from

religious and metaphysical tutelage, theturning of his attention away from other

worlds and towards this one.

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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 thedevelopment of natural science. However highlydeveloped a cultures powers of observation,however refined its equipment for measuring, no

real scientific breakthrough is possible until mancan face the natural world unafraid.

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Desacralization of politics

No one rules by divine right.Significant political and social

change is almost impossible in

societies in which the rulingregime is directly legitimated byreligious symbols.

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Deconsecration (relativization) ofvalues

The disappearance of securely grounded values

There are no longer the direct expression of the divinewill. They have ceased to be values and have becomevaluations

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Scientific worldview It is based on the premises and findings of science,

Science is the source of all explanations pertaining tothe issues of creation, life, men, and other issues

Based on 4 important foundations: Materialism, logical positivism, empiricism, skepticism

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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 arewrong reject it, or modify it, or replace it untilyou get the correct one.

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If your hypotheses are correct. You accept and provide afull explanation of the problem. Repeat the test in

similar situations and if the result is the same, then youmay proceed to construct a scientific theory. The latterprovides a consistent and rational explanation of thephenomenon or the problem. If this scientific theorystands and resists many tests, then it becomes scientificlaw.

The fact usually remains intact for long period of timebut 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 researchtakes the same course as mentioned above.

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Positive and Negative Aspects of

Scientific Method Because it is based on experiment and empirical

research, its findings are more exact and authenticand they can be verified through using statistic,

mathematics, and measurement.

However, these exact results only apply to a certainpart of our existence, the physical world. Thescientific worldview cannot give us exact andauthentic knowledge or interpretation of themetaphysical world.

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Therefore, the scientific worldview is not capable ofproviding comprehensive and consistent explanationof the entire world.

The Scientific worldview is very important, because itallows human reason to exercise its ability and toproduce knowledge in many fields.

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The Scientific worldview also allows man to

discover many laws and pattern of God in theuniverse.

However, the scientific worldview passes itslimitation when it gives human senses and reasona role beyond their capacities. In scientific

worldview,Aqland senses become the only source

of knowledge that can be accepted; any othersource including revelation cannot be accepted.

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Scientific worldview enabled the human mind toproduce industries, sciences and technologies. Itopened many ways for human mind to exploit nature

and discover its laws.

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However, the scientific worldview failed to protectman and nature from destruction. One of the mainreasons of this attitude of scientific worldview is

because it undermines the moral, ethical, andreligious factors.

According to the scientific worldview, the only

sources of knowledge are reason, experiment,nature, senses, and human experience. It does notconsider revealed knowledge as a source ofknowledge that can provide guidance to peopleand answer their questions. In this sense, the

scientific worldview was unable to discover thesense and role of morality in human life.

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The place of man in the mechanistic-materialistic view isclearly portrayed by Bertrand Russell (1872-1970) in the1903:

The philosophy of nature is one thing, the philosophy ofvalue is quite another.Undoubtedly we are part of nature,which has produced our desires, our hopes and fears, inaccordance with laws which the physicist is beginning todiscover. In this sense we are part of nature, we are

subordinated to nature, the outcome of natural laws, andtheir victims in the long run But in the philosophy of

values the situation is reversed We are ourselves theultimate and irrefutable arbiters of values and in the worldof value Nature is only a partIn this realm we are the

kings, and we debase our kingship if we bow down toNature. It is for us to determine the good life, not for nature not even for Nature personified as God.

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Therefore, the scientific worldview failed to givemeaning to life and existence. It only gives power ofcontrolling nature, but it lacks the sense of meaning to

our life. Therefore, the scientific worldview shouldadopt new approaches which involve values, moralities,and ethics in the process of scientific research.

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Materialism Materialism is a theory that physical matter is the

only or fundamental reality and that all beings andprocesses and phenomena can be explained asmanifestations or results of matter.

Materialism excludes the existence of entities thatare radically different from or superior to thematter of our ordinary experience.

In materialistic worldview, only matter matters.Everything that is not physical and material is notaccepted.

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It rejects, therefore, the existence of God or gods onwhom the universe would depend for its existence ormode of operation; it denies the existence of angels or

spirit; it questions the notion of a soul, if taken to beimmaterial entity separable, in principle, from thehuman body.

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Its two main targets are therefore theism and dualisticviews of human nature.

It negates the existence of all that doesnt fall withinthe framework of change and transformation and isnot perceivable by sense organs

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All knowledge of the world and of society must bebased on sense experience and ultimately on science.

Like positivism, materialism lays stress on science asthe only legitimate source of knowledge about thecausalities of the world

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Postmodernism It is a trend to shift modern paradigm to a newparadigm which is called postmodernism.

Belief that individuals are merely constructs of socialforces, that there is no transcendent truth that can beknown; a rejection of any one worldview orexplanation of reality as well as a rejection of thereality of objective truth.

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A view which, for example, stresses the priority of thesocial to the individual; which rejects theuniversalizing tendencies of philosophy; which prizes

irony over knowledge; and which gives the irrationalequal footing with the rational in our decisionprocedures all fall under the postmodern umbrella.

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A cultural and intellectual trend of the twentieth andtwenty-first centuries characterized by emphasis onthe ideas of the decenteredness of meaning, the value

and autonomy of the local and the particular, theinfinite possibilities of the human existence, and thecoexistence.

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Postmodernism claims to address the sense of despairand fragmentation of modernism through its efforts atreconfiguring the broken pieces of the modern world

into a multiplicity of new social, political, and culturalarrangements

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Seven principles and characteristics

of postmodernism1. No absolute truth, truth is relative, contingencyis everything. The ONLY ABSOLUTE TRUTH isthat there are NO ABSOLUTE TRUTHS

(Feyerabend)2. No reality: there is no ultimate reality behindthings: we see largely what want to see, what ourposition in time and place allows us to see

3. Only Simulacrum: Imagination and speculation4. Meaningless and valueless.

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5. Total Doubt

6. Multiplicities of truth, ethnicities, cultures

7. Equal representation for class gender sexualorientation

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General Overview of Islam and Its

main Characteristics The word Islam is derived from salm or silm, meaning literally:

submission, surrender, safety/protection and peace.

As a religion, Islam stands for complete submission and obedience toAllah. It is the religion of Allah (S.W.T) which is revealed to mankind.

It was so named by God.

This day have I perfected your religion for you, completed my favourupon you, and have chosen for you Islam as your religion.(5: 3)

Islam is the name of religion brought by all messengers of Allah fromProphet Adam to Prophet Muhammad peace be upon them.

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The Hadith of Jibril on Islam, Iman & Ihsan

Umar ibn al-Khattab said : One day while we weresitting with the Messenger of Allah, there appearedbefore us a man whose clothes were all white andwhose hair all black; no signs of journeying were tobe seen on him and none of us knew him. He walked

up and sat down by the Prophet. Resting his kneesagainst his and placing the palms of his hands on histhighs, he said:"O Muhammed, tell me about Islam".

The Messenger of Allah replied: "Islam is to testify thatthere is no god but Allah and Muhammed is themessenger of Allah, to perform the prayers, to pay thezakat, to fast during the month of Ramadhan, and tomake the pilgrimage to the House if you are able to doso.

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He said:"You have spoken rightly", and we were amazed at

him asking him and saying that he had spoken rightly.Then he said: Now, tell me about iman.

The Prophet said:"It is to believe in Allah, His angels, His

books, His messengers, and the Last Day, and to believe inGods decree, both the good and bad thereof.

He said:"You have spoken rightly". He said: " Then tell meabout ihsan.

The Prophet said: "It is to worship Allah as if you see Him,and even if you do not see Him, He truly sees you."

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He said: "Then tell me about the Hour".

The Prophet said: "The one questioned about it knows nobetter than the questioner.

He said: "Then tell me about its signs. The Prophet said: When the slave-girl will give birth to her

mistress and when you will see the barefooted, naked,destitute people competing in constructing highbuildings.

Then he took himself off and I stayed for a time. Then hesaid: "O Umar, do you know who the questioner was?" Isaid: "Allah and His messenger know best". He said: "He

was Jibril (Gabriel), who came to you to teach you yourreligion. (True report transmitted by Imam Muslim)

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: al-Iman The word mn, derived as it is from amn and aman,denotes the state of security and safety that a person enjoys

when he is attached to his Creator

Technically, however,mn is the totality of Islamic faithwhich consists of the following articles: Belief in Allah Belief in His angels Belief in His revealed books

Belief in His messengers Belief in hereafter Belief in predestination

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Four Meanings ofIslam There are four basic meanings for the word islam (as submission),ranging from the broadest to the narrowest:1. The natural submission of all creatures to the Law of Allah:

" " Do they seek for other than the religion of Allah? while all creatures in the

heavens and on earth have, willing or unwilling, bowed to his will(accepted Islam), and to him shall they all be brought back. (3: 83)

2. The voluntary submission of human beings to the guidance of Allah asrevealed through His messengers (3:85;

" If anyone seeks a religion other than al-Islam, never will it be accepted ofhim; and in the Hereafter he will be in the ranks of those who have lost(all spiritual good). (3: 85)

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3. The voluntary submission of human beings to the guidance of Allah

as revealed through Prophet Muhammad:

" This day have I perfected your religion for you, completed my favorupon you, and have chosen for you Islam as your religion. (5: 3)

Only the third of these can properly be translated as Islam (withcapital ii.e. Islam the proper name of the true and only religion

acceptable to Allah S.W.T.

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As its root word indicates (s-l-m), Islam brings peace to ones soul,mind and body, because it will lead the person who embraces it toreturn to his/her true nature (fitrah). Hence, Islam is the religion offitrah and peace (salam)

Every Muslim has to utter salam at least 5 times a day at theend of each of the five daily prayers.

Muslims also salute one another with as-Salam alaykum,meaning peace be unto you.

Not only in this world would the Muslim exchange thissalutation but also in the hereafter and Peace will be their

greeting therein " (This will be) their cry therein: "Glory to thee, O Allah!" And

"Peace" will be their greeting therein! And the close of their crywill be: "Praise be to Allah, the Cherisher and Sustainer of theWorlds!" (10:10)

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Allah (swt) calls into the Abode ofPeace.

" " But Allah does call to the home of peace; He does

guide whom He pleases to a path that is straight. (10:25)

Paradise is nothing but the abode of peace:

" " Theyshall not hear therein vain or sinful discourses.

Only the saying: Peace, Peace (56:25-26).


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Muslims are enjoined to enter into peace wholeheartedly:

" "

O ye who believe! enter into Islam whole heatedly; andfollow not the footsteps of the evil one; for he is to you an

avowed enemy. (2: 208)

In fact, the enjoinment of peace is not just within theMuslims but extended to non-Muslim communities:

" " But if the enemy incline towards peace, do thou (also)

incline towards peace, and trust in Allah: for he is the onethat heareth and knoweth (all things). (8: 61)

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al-Ihsan The word ihsan literally means doing the best,

that is, in a nice, kind, beautiful manner. Technically, Ihsan means to worship Allah as if

you see Him, for even though you do not see Him,

indeed He sees you.

As in the hadith: It also means doing good and worshipping Allah in

the manner He likes.

Moreover, it means unwavering fear of Allah andconstant awareness of His presence, watchingeverything one does.

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Ihsan in the Quranic context

(32:6-7). Just as Allah has created everything in a perfect

manner and has made everything beautiful, includinghuman beings, as stated in this verse, so must weimitate Him in doing what is good and beautifulparticularly in relation to Allah as well as to fellow

creatures.

When we do Ihsan and become Muhsinun, we becomeprotected servants of Allah (S.W.T).

.(16:128) In this verse, Allah promises support to those whobeautify their deeds.

(2:195).This verse, Ihsan is related to Allah, to what we do in all

our life.

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(29:69) In this verse, Allah makes Ihsan as a condition for providingguidance to us and showing us the right path, the right way andcorrect deed which will make us successful in Dunia ( ) and

Akhirah ( ).

(4:125)

In this verse, Ihsan is linked with the perfect andcorrect religion: the most perfect person in thereligion is the one who is Muhsin, meaning he doesthings in very beautiful manner.

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Taqwa () Taqwa is perhaps the most important single termin the Quran.

And make provision for yourself; the best provision istaqwa". (Quran, 2:197).

Taqwa is one of the many words in Islamicvocabularies whose exact equivalent cannot be

found in English. It has been translated as "fearof Allah", "piety", "righteousness", "dutifulness"and "God-wariness.

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The word taqwa is derived from the Arabic root

(waqa), whose verb signifies to guard or protectagainst something.

Taqwa has the sense of protecting oneself from

moral peril, preserving one's virtue, and guardingoneself against the harmful or evil consequencesof ones conduct (and thus the displeasure of the

Almighty).

Taqwa is thus a kind of awareness or consciousnessby means of which one protects oneself fromsliding into evil.

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the Qur'an teaches that both the sinful tendencyand taqwa are inspired into the soul of man by

Allah. This is not to say that Allah inspires us to besinful.

One who has taqwa has warinessof associating others with Allah, wariness of sinand evil, and even wariness of that which isdubious.

We learn from the Qur'an that the outwardobservance of ritual is not sufficient for taqwa.

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Taqwa thus seems to have practical social and politicalimplications. It is not a meditative state which isolates one

from the world, but a provision for finding one's waythrough the world, which in its social and politicaldimensions requires justice and fairness.

Indeed, the historian, Marshall Hodgson. attributes thesuccess of early Islamic civilization not to favorableeconomic conditions or military power. but to the Taqwa ofthe Muslims.

The command issued to the believers "Ittaquallah", is acommand to be vigilant over oneself with awareness of thepresence of Allah, a religious form of the admonition"Watch Yourself" directed to one whose misbehavior isimminent.

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Main Characteristics of IslamDivine nature of Islam

Comprehensiveness Universality

Moderation/Balance 78


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Divine nature of Islam Its origin is from God It is based on the concept of the oneness of God

It was so named by God

It calls people to affirm Allahs absolute lordship( ), divinity ( ), and unity of names andattributes ( ).

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Comprehensiveness It covers all aspects of life It deals with spiritual and material aspects, dunia

( )and akhirah ( ), seen and unseen, social,economic, political, and cultural, aspects of human life

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Islam contains many legislations with regard topersonal and social lives as well as national andinternational aspects of human life. It covers Ibadah,transaction, relation between man and man, between

man and God, between man and the universe

Comprehensiveness in belief system, ibadah system,and moral code.

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Hereafter

Vicegerency

(History/

Culture/

Civilization)

Truth

Prophet Hood

Man

Life

Universe

God

Existence

of Seen & Unseen

Worlds

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Universality Islam is not meant only for a particular group ofpeople or a particular period of time, but it isaddressed to all mankind, regardless of their social

strata, races, colors, languages, cultures, andcivilizations.

There is a unity of religion within a diversity of

cultures and ways of implementing the teaching ofIslam.

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Giving things their due measures


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g g in: Human nature

Human needs

Belief system Ritual

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Islam is a religion that gives to each aspect ofhuman life its due without any imbalance orexaggeration. The material, social, spiritual,cultural, and intellectual aspects of human life aretreated in a balance manner.

Islam never asks people to focus only on thespiritual dimension or on the material dimensionof their life. But it puts each dimension in its right

place and legislates the necessary instruction tofulfill and meet the need of that particulardimension of human life.

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But seek, with the (wealth) which Allah has bestowed onthee, the Home of the Hereafter, nor forget thy portionin this world: but do thou good, as Allah has been good

to thee, and seek not (occasions for) mischief in theland: for Allah loves not those who do mischief." (28: 77)

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The Concept of Tawhid () Literally Tawhid means "unification" (making

something one) or "asserting oneness. It comes fromthe Arabic verb (wahhada) which itself means to unite,unify or consolidate. However, when the term Tawhidis used in reference to Allah it means asserting andmaintaining Allah's absolute oneness in all of man's

actions which directly or indirectly relate to Him.

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It is the belief that Allah is One, without partner in Hisdominion and His actions (Rububiyyah), One withoutsimilitude in His essence and attributes (al-Asmawa

Sifat), and One without rival in His divinity and inworship (Uluhiyyah/Ibadah).

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Tawhid in Rububiyyah This category is based on the fundamental concept that

Allah alone caused all things to exist when there wasnothing; He sustains and maintains creation without anyneed from it or for it; and He is the sole Lord of theuniverse and its inhabitants.

It is the belief that there is only One God, who is thecreator of everything in the heaven and on the earth.

The belief that this creator is the sustainer ( ),manager of the affairs of the whole universe. He is the onlyOne who gives life and takes it away. He is All-knowing. Heis merciful and does what He wishes, because He is thecreator of everything. Everyone is dependent on Him

whether in heaven or earth.

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Allah created all things and He Is the agent on which allthings depend.

(al-Zumar 39:62)

And Allaah created you all and whatever you do

(al-Saffat 37:96)

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Tawhid in Uluhiyyah (al-Ibadah) 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 theway how we worship Him and we should follow Hisinstruction and Shariah as He ordered and instructed us todo.

All forms of worship must be directed only to Allahbecause He alone deserves worship, and it is He alone whocan grant benefit to man as a result of His worship.

Furthermore, there is no need for any form of intercessoror intermediary between man and God.

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Allah emphasized the importance of directing worship to Him alone by

pointing out that this was the main purpose of man's creation and theessence of the message brought by all the prophets.

Allah says:

"" I created the jinn and humankind only that they mightworship 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)

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Tawhid in al-Asma wa-al-Sifat It is the belief that God has attributes and names. And oneshould worship Him and do supplication to Him using Hisnames and attributes. No one has the right to tell us aboutHis names, and attributes except His messengers who came

to teach people the names and attributes through using therevelation which God sent to them.

We cannot imagine a God and give Him names andattributes 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 thisnames and attribute.

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Allah must be referred to according to how He

described Himself or how His Prophets havedescribed Him.

There is nothing like Him and He is hearer and seerof all. (42:11)

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Every Muslim should believe in the unity of Lordship,worship, and names and attributes. And if one deniesone of them or all, he is considered as unbeliever

( ).

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Shirk The study of Tawhid cannot be considered complete without

a careful analysis of its opposite, Shirk.

Shirk literally means partnership, sharing or associating,but Islamically it refers to the act of assigning partners to

Allaah in whatever form it may take.

Some modern Muslim scholars interpret the concept ofshirk to include all forms (kinds) of worshipping others

with God, such as worshipping the material aspect of lifeand fearing people more than God and associatingthemselves in any act of Satan (Shaitan ).

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Every sort of worship of whim, prestige, position,money, or personality is shirk.

Because the sin ofShirkdenies the very purpose ofman's creation, it is to God the gravest of sins; theunforgivable sin.

"Surely Allah will not forgive the association ofpartners (Shirk) with Him, but He forgives (sins)less than that of whomever He wishes. (al-Nisa,

4:48)

Because the sin ofShirkdenies the very purposeof man's creation, it is to God the gravest of sins;

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Shirk in Rububiyyah This category of Shirk refers to either the belief

that others share Allah's Lordship over creation asHis 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 ofShirk in Ruboobeeyah while it is the philosophers

who tend to fill the second aspect.

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(A) Shirk by Association

Beliefs which fall under this sub-category are onesin which a main God or Supreme Being overcreation is recognized, however His dominion isshared by other lesser gods, spirits, mortals,heavenly bodies or earthly objects. Such belief

systems are commonly referred to by theologiansand philosophers as polytheistic (having morethan one God).

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(B) Shirk by Negation

This sub-category represents the various philosophies andideologies which deny the existence of God either explicitly

or implicitly. That is, in some cases God's non-existence isstated (Atheism), while in other cases His existence isclaimed, but the way in which He is conceived actuallydenies His existence (Pantheism).

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Shirk in al-Ibadah In this category ofShirk, acts of worship are directed to

other than God and the reward for worship is soughtfrom the creation instead of the Creator.

As in the case of the previous categories, Shirk in al-Ibadah has two main aspects:

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Al-Shirk al-Akbar (Major Shirk): This form of Shirk occurs when any act of worship isdirected to other than Allah. It represents the most obvious

form of idolatry which the prophets were specifically sentby Allah to call the masses of mankind away from. Thisconcept 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) (16: 36)

Taghut actually means anything which is worshipped alongwith Allah or instead of Allah. For example, love is a form

of worship which, in its perfection, should only be directedto Allah. In Islam, the love of God is expressed by totalobedience to Him.

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Al-Shirk al-Asghar( Minor Shirk):

The Prophet said: "The thing I fear for you the mostis ash-Shirk al-Asghar (minor shirk)." The

companions asked "Oh! messenger of Allah, what isminor Shirk?" He replied "Al-Riya (showing off),for verily Allah will say on the Day of Resurrectionwhen people are receiving their rewards, 'Go to

those for whom you were showing off in thematerial world and see if you can find any rewardfrom them.

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Shirk in al-Asma wa-al-Sifat

Shirk in this category includes both the commonpagan practice of giving Allah the attributes of Hiscreation 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 giveto God other names and attributes, which are not

authorized by Shariah.

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When you make similarity between names andattributes of God and those of His creatures, thenyou are committing an act of Shirk, because thereis no similarity between the creator and what hecreated.

when you describe God and attribute to Him somehuman qualities like eating, drinking, marriage,

having kids, being jealous of other, being injustice,this is considered another form of Shirk.

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Kufr Kafara literally means to cover, to hide something;to ignore knowingly the benefit which one hasreceived, and thence, to be unthankful.

The root KFR () has been used in the Quran ineither of the two, but conceptually linked, basicmeanings: ingratitude and disbelief.

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A Kafir is a person who, having thus received

Gods benevolence, shows no sign of gratitude inhis conduct, or even acts rebelliously against his

Benefactor. He covers the truth of Islam anddoesnt submit to the will of Allah.

He is the person who knows that Allah is thecreator, but he denies the unity of worship of Allah( ).

He is the person who acknowledges that God is thecreator, but he rejects to worship Allah and tofollow his Shariah

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The Concept ofSunnatullah Sunnah here means pathway; it also stands forconsistency and order. So Sunnatullah means Gods

customary way ofacting [in the physical/material wold ].

" (This was Our) Sunnah (way ) with the messengers We sentbefore you: you will find no change in Our ways. (17: 77)

" (Such was ) the Sunnah [ the practice (approved) ]of Allahamong those who lived aforetime: no change wilt thou findin the practice (approved) of Allah. (33: 62)

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The Qur`anic concept ofSunnatullah emanates fromthe same source on which system of the universe isconstructed, i.e. Divine justice. According to the

Qur`an, the entire universe was created in extremelybalanced system and just order.

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Sunnatullah in this sense, means the absolute and eternalrule that God has prescribed for Himself to deal with Hiscreatures. Through this concept, the Qur`an draws humanattention that God inevitably acts in the created world in

certain ways which are recognizable by close observation inthe natural phenomena as well as in historical events. TheQur`an declares; That is law of God (Sunnatullah),

which has taken course aforetime, you will not findany change for the law of God. Therefore, Sunnatullah

prescribes kind of universal and unchangeable rules thatgovern the universe and human history as well.

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This character of Sunnatullah establishes two mainmethodological factors, with regard to the Islamictheory of knowledge:

First; physical world is fact; therefore, man shouldacquire knowledge through observational andempirical methods.

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Second; human history is governed by systematicpatterns and rules recognizable to the human intellect,thus, a sustainable civilization can be established only

with consideration of these patterns, which can bediscovered upon critical examination of disintegratedcivilizations and knowledge of reasons that werebehind their rise and fall.

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However, Sunnatullah does not describe details ofnatural laws, such as law which prescribes certainmedicine to certain disease, because all that can be

discovered by human intellect. Instead, it providesprinciples of science, based on a holistic vision of theworld.

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Kinds of Sunnatullah Sunnatullah is categorized based on two main

domains: nature (fq ) and human domain(Anfus ).

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1. Sunnatullah in the natural phenomena, which istermed by the Qur`an as Ayatul Aafaq, is alsoknown as Sunan Kawniyyah (universal laws),

because it includes the most general laws thatgovern the cosmic order, such as creation ofeverything in pairs (Zawjiyyah) and creation ofeverything in precise measures.

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2. The second type, with consideration to its subjectmatter, is Sunnatullah in human domain which isintroduced by the Qur`an as Ayatul Anfus, meansGods signs within human self.

This type can be understood in two integrativesenses: Sunnah that governs human behavior atindividual level, and that which governs human

society.

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Standards of this classification, initially, providerelevant ground to hold that universality of Divinecustom does not necessarily mean unity of the order in

either domain, i.e. human and non-human.

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In other words, characteristics of patterns that governhuman history and civilization are not necessarilysimilar to laws which rule the natural phenomena.

Morality, which characterized by free choice andresponsibility, is obviously the relevant criteria for thisdivision.

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Characteristics of Sunnatullah

1. Generality

2. Permanence

3. Predictability

4. Exactness

5. Diversity

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]:43]

But no change wilt thou find in Allah's sunnah (way ofdealing): no turning off wilt thou find in Allah's sunnah(

way of dealing).

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Manifestations ofSunnatullah in Nature

God created nature and then assigned to each heavensits duty and command:

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(9)

(10) (11) (12)

()

122

"Is it that ye deny Him Who created the earth in twoD ? d d j i l ith Hi ? H i th L d


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Days? and do ye join equals with Him? He is the Lordof (all) the Worlds." He set on the (earth). Mountains

standing firm, high above it, and bestowed blessingson the earth, and measured therein all things to givethem nourishment in due proportion, in four Days, inaccordance with (the needs of) those who seek(sustenance). Moreover, He Comprehended in His

design the sky, and it had been (as) smoke: He said toit and to the earth: "Come ye together, willingly orunwillingly.

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They said: "We do come (together), in willingobedience." So He completed them as sevenfirmaments in two Days and He assigned to each

heaven its duty and command. And We adorned thelower heaven with lights, and (provided it) with guard.Such is the Decree of (Him) the Exalted in Might, Fullof Knowledge. (Fussilat 41:9-12).

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((37 ((38

((39 (40)

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A d Si f th i th Ni ht W


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And a Sign for them is the Night: Wewithdraw therefrom the Day, and behold

they are plunged in darkness. And the sunruns its course for a period determined forit; that is the decree of (Him), the Exaltedin Might, the All-Knowing. And the Moon,We have measured for it mansions (totraverse) till it returns like the old (andwithered) lower part of a date-stalk. It isnot permitted to the Sun to catch up theMoon, nor can the Night outstrip the Day:

each (just) swims along in (its own) orbit(according to law). (Yasin/36: 37-40)

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Nature is so well-knit and workswith such regularity that is the

prime miracle of God, citeduntiringly in the Quran.

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Manifestations of Sunnatullah in Human Nature


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Manifestations ofSunnatullah in Human Nature

& History/Civilization

(:137)

Many were the sunnan (Ways of Life) that have passedaway before you: travel through the earth, and seewhat was the end of those who rejected Truth. (3:137)

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(

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( ):44)

Then sent We our messengers in succession: every timethere came to a people their messenger, they accusedhim of falsehood: so We caused them to follow one

another (to disaster) and We made them as a tale (thatis told): So away with a people that will not believe!(23:44)

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(200) (201) ((202

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So when ye have accomplished your holy rites,celebrate the praises of Allah, as ye used tocelebrate the praises of your fathers, yea, with farmore heart and soul. There are men who say: "Our

Lord! Give us (Thy bounties) in this world!" Butthey will have no portion in the Hereafter. Andthere are men who say: "Our Lord! Give us good inthis world and good in the Hereafter, and defendus from the torment of the Fire!" To these will beallotted what they have earned; and Allah is quickin account.(2: 200-202)

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(18)

(19) ((20 (21)

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If any do wish for the transitory things (of this


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If any do wish for the transitory things (of thislife), We readily grant them such things as We will,

to such persons as We will: in the end have Weprovided 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 oneswhose striving is acceptable (to Allah). Of thebounties of thy Lord We bestow freely on all theseas well as those: the bounties of thy Lord are not

closed (to anyone). See how We have bestowedmore on some than on others; but verily theHereafter is more in rank and gradation and morein excellence. (17: 18-21)

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The Laws of al-Akhirah (hereafter)

(123) (124)

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Not your desires, nor those of the People of the Book(can prevail): whoever works evil, will be requitedaccordingly. 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 enterHeaven, and not the least injustice will be done tothem. (4: 123-124)

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(39) ((40

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O my people! this life of the present is nothing but(temporary) convenience: it is the Hereafter that is theHome that will last. "He that works evil will not berequited but by the like thereof: and he that works arighteous deed - whether man or woman - and is aBeliever; such will enter the Garden (of Bliss): therein

will they have abundance without measure. (40: 39-40)

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Nubuwwah (Prophethood)Concept, Necessity, Finality, Functions and

eternal relevance to human life

God has created no community of beings in the

world without a purpose and left them without aguide 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 guidethem to spiritual, intellectual and materialperfection.

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Nubuwwah The centrality of prophethood is evident from the

fact that it forms the content of the second clauseof the Shahadah (testimony). It is also one of thearticles of Islamic faith. The source of legitimacy of

being a prophet is Allah (S.W.T) through Hisrevelation. As it is impossible for everyone toreceive revelation directly from God, the prophets(peace be upon them) then functioned as achannel to receive and transmit the Divinerevelation to humankind. Though both revelationand prophethood are not the same, they overlapand are very much interrelated.

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The Meaning ofWahyand Other


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Related Terms Revelation (wahy is the act by which God, having

created the world, discloses Himself to His creation. Itrefers to a phenomenon whereby a supra human, orsupernatural, 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 theordinary course

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The Meaning of Prophethood

Nubuwwah () is usually translated as Prophethood. a nabi refers to a Prophet who gives news from God.

Prophetic experience has been described by Muslimtheologians as something out of ordinary experience.

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During his experience, a Prophets faculties are raisedto the point of frenzy and he is under the domination


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to t e po t o e y a d e s u de t e do at oof a Divine power which he cannot resist, and his

innermost belief, all the while, is that the message ofguidance and salvation has come directly from God asa revelation and must be conveyed at once to hisfellow beings.

A Prophet is like a branch which arches out from theDivine to the human realm.

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Rasul & Nabi

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The two words are used interchangeably in the Qur'an,the same person sometimes being called nabi andsometimes rasul; while occasionally both names arecombined.

The reason seems to be that the prophet has twocapacities: he receives information from God, and heimparts his message to mankind. he is called nabi inthe first, and rasul in the second capacity, but there isone difference.

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The word rasul has a wider significance, beingapplicable to every messenger in a literal sense; andthe angels are called Divine Messengers [rasul],

because they are also bearers of the Divine messageswhen complying with His Will.

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rasulis higher than nabi, because the rasulbrings adivine legislation with him, whereas the nabi followsthe legislation of the previous rasul. Thus, rasul is also

nabi, but a nabi may not necessarily be a rasul.

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Khatam nubuwwah When the Quran says that the institution ofNubuwwah (Prophethood) has been terminated

" Muhammad is not the father of any of your men, but (heis) the Messenger of Allah, and the Seal of the Prophets(33:40),

it means that the institution of Risalah (Messengerhood) has also been terminated since theclosure of a general cadre automatically means that theupper ones have also been terminated.

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The Necessity and Function of


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Revelation and Prophethood

Humankinds are faced with broad questions of "lifeunderstanding." These questions are lifetime concerns

some of which are sources of great expectation whileothers are sources of anxiety.

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It is He who has sent to the illiterate a Messenger from

among their own people to recite to them His revelationsand purify them. He will teach to them the Book and

Wisdom- although they had been, before in manifest error- (Al-Jumah 62: 2)

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Some of the questions that have occupied humanminds from time immemorial are more important


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minds from time immemorial are more importantthan others; and some are easily discoverable byhuman reason than others.

The entire range of human concerns that might

have called for an external intervention may beclassified into three ascending categories ofimportance: (1) what reason can generallydiscover/solve; (2) what reason can discover/solve

but may err; (3) and what falls beyond rationalambit

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Prophets are People too The prophets distinguished themselves in human

society by their special aptitudes, natural bents ofmind and a pious and meaningful way of life.

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The unbelievers disparaged the humanity of themessengers. They demanded that this link betweenthe Infinite and the finite be supernatural, akin to thenature of angels and even God Himself (15:6-9; 25:21;

17:92). In other words, they wanted the nature of thislink to be the same as, or nearer to, that of his senderthan to that of the recipients. This demand howeverwas turned down.

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" What sort of a messenger is this, who eats food,

and walks through the markets? Why has not anangel been sent down to him to give admonitionwith him? "Or (Why) has not a treasure beenbestowed on him, or why has he (not) a garden for

enjoyment?" The wicked say: "Ye follow none otherthan a man bewitched." (al-Furqan, 25:7-8)

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" " Why are not the angels sent down to us, or (why) do

we not see our Lord?" Indeed they have an arrogantconceit of themselves, and mighty is the insolence of

their impiety! (Furqan; 25:21)

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" Why do you not bring to us the angels if you are of the

truthful ones? (al-Hijr 15:7)

They say: "Why is not an angel sent down to him?" Ifwe did send down an angel, the matter would besettled at once, and no respite would be granted them.

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They say: "We shall not believe in thee, until thoucause a spring to gush forth for us from the earth,Or (until) thou have a garden of date trees and


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Or (until) thou have a garden of date trees andvines, and cause rivers to gush forth in their midst,carrying abundant water; Or thou cause the sky tofall in pieces, as thou sayest (will happen), againstus; or thou bring Allah and the angels before (us)face to face.

Or thou have a house adorned with gold, or thoumount a ladder right into the skies. No, we shallnot even believe in thy mounting until thou senddown to us a book that we could read." Say: "Gloryto my Lord! Am I aught but a man,- a messenger?"(Isra 17: 90-93)

155

As a practical book to be implemented, rather than aspeculative or idealistic book, the Qur`n considersthe nature of the recipients instead of that of the


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the nature of the recipients instead of that of thesender. Had the reverse been the case, man wouldhave taken its supernaturality as an excuse for notbeing able to implement the teaching of revelation inhis life. For the messengers to be endurable, they mustbe humanlike.

156

Even if they were to be angels, they must be in humanshape having human qualities, so that the revelation


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shape having human qualities, so that the revelationthey were sent with would be communicable,

comprehensible and practicable just as the messengershave 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 mightspeak to men); and (thus) obscured for them (the truth)they (now) obscure. (al-Anam 6:8-9)

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Functions and Relevance to human

lif


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life Expounder of the Quran

Legislator

Role model / Qudwatun hasanah

Total obedience to the Prophet

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Expounder of the QuranWithout the [Prophetic]Sunnahthe Quran would

remain an abstract or a misunderstood Book. Allah(SWT) says in reference to the Sunnah as anexplanation of the Holy Quran:

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" (We sent them) with Clear Signs and Scriptures and

We have sent down unto thee (also) the Message; thatthou mayest explain clearly to men what is sent forthem, and that they may give thought. [al-Nahl (16):44].

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According to many interpreters, the Arabic word al-Dhikra in the Quran refers to the Sunnah of theProphet (SAW). The role of the Sunnah therefore is to

explain the Holy Quran so that it is understood by thepeople.

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Through the Sunnah we get to know many of thethings commanded in Islam; for example, we get toknow how to perform the Salat, Hajj (pilgrimage toMakkah) and Fasting.

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Legislator


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It can be an independent source of Law. The Sunnah statesmany things that are not found in the Holy Quran whichall 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 fearAllah; for Allah is strict in Punishment. [al-hashr (59): 7].

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" ( ":157) He (The Prophet) allows them as lawful what is good

(and pure) and prohibits them from what is bad (andimpure).

In this verse we find that the legislative authority isbestowed upon the Prophet. So he acts as the societys

law- giver.

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Role model / Qudwatun

hasanah


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hasanah The Quran instructs us to emulate the Prophet (SAW); i.e.

to take him as the best example in whatever we do. Allah(SWT) says in reference to this,

" " Ye have indeed in the Messenger of Allah uswahhasanah(beautiful pattern of conduct) for any one whose hope is in

Allah and the Final day, and who engages much in the

praise of Allah. [al-Ahzab (33): 21]

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Total obedience to the Prophet


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Following the Sunnah of the Prophet is an obligationupon every Muslim; No Muslim is considered abeliever in Allah (SWT) without following the Sunnah

of the Prophet (SAW). Allah (SWT) says in the HolyQuran:

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" " But no, by the Lord, they can have no (real) Faith,until they make thee judge in all disputes betweenthem, and find in their souls no resistance against

thy decisions, but accept them with the fullestconviction. [al-Nisa (4): 65].

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Severe Punishment will inflicted upon those whodo not follow the Sunnah of the prophet. Allah(SWT) says in the Holy Quran,

" " then let those beware who withstand the

Messengers order, let some trial befall them, or agrievous Penalty be inflicted on them. [al-Nur(24): 63]

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Obedience to the Prophet is obedience to Allahand disobedience to him is considereddisobedience to Allah (SWT). Allah (SWT) says in

the Holy Quran," "

He who obeys the Messenger, obeys Allah; but ifany turn away, We have not sent thee to watch overtheir (evil deeds). [al-Nisa (4): 80].

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e p enomenon an un versa yof prophethood


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There have been many religions which have been distorted

and altered in the world, and consequently it is essential toaccept the purity of their original foundation. The Quransays:

" " There never was a people without a Warner having lived amongthem. (35:24)

" " And We assuredly sent among every people a Messenger. (16:36)

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Rather than being an inclusive commodity or privilege of any nation,prophethood is a universal phenomenon.

" " According to the Quranic narration, the human race began from one

man: Adam (peace be upon him) from whom the family of man grewand the human race multiplied [4:1].

0, being the first man on earth, was also the first prophet of God

(p.b.u.h.).

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After a long break of revelation, humankind tendsto be forgetful, overwhelmed with superstitions,myths and all types of false notions. Within suchcircumstances God raised prophets among e er


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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].

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Despite their relative differences, their messagesh i h i f d l All


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were the same in their fundamentals. All

messengers of God did away with all customs ofignorance and taught their people the right courseof action. They preached adherence to a life ofpiety, goodness and peace. They also preachedbelief in life after death with its just mechanism ofreward and punishment and, the most importantof all, belief in the unity of God to Whom alone

service and worship are due

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Speaking on behalf of Gods messengers, ProphetMuhammad (p.b.u.h.) declares the universal DivineUnity: The best thing I and the Prophets before me

have said is: There is no god but Allah, alone, withoutanypartner.

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These revelations universally declare that God sentMessengers to every people throughout the world. Thenames of some of these are known to us through the


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gQuran, but there is also a large number whose nameshave not been made known to us.

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" "

We inspire thee as We inspired Noah and the prophets

after him, as We inspired Abraham and Ishmael and Isaacand Jacob and the tribes, and Jesus and Job and Jonah and

Aaron and Solomon, and as We imparted unto David thePsalms. Of some messengers We have already told thee thestory; of others We have not;- and to Moses Allah spoke

direct (4:163-164)

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"

" We did in times past send Messengers before you; of them

there are some whose stories We have related to you and


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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 toAbraham, Isma'il, Isaac, Jacob, and the Tribes, and thatgiven to Moses and Jesus, and that given to (all) prophetsfrom their Lord: We make no difference between one and

another of them: And we bow to Allah (in Islam)." (2:136;3:84)

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"


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"

It is not (possible) that a man, to whom is given the Book,and Wisdom, and the prophetic office, should say topeople: "Be ye my worshippers rather than Allah's": on the

contrary (He would say) "Be ye worshippers of Him Who istruly the Cherisher of all: For ye have taught the Book andye have studied it earnestly. Nor would he instruct you totake angels and prophets for Lords and patrons. What!

would he bid you to unbelief after ye have bowed your will(To Allah in Islam)? " (3:79-80)

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The names we know are 25 out of124,000 (or perhaps 224,000); even

then we do not know exactly whereand when many of them lived.

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The Finality of Prophet

Muhammad


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Muhammad

There are only four conditions under which theProphets have been sent unto the world:

1. There was need for a prophet to be sent unto acertain nation to which no prophet had been sent

before and the message brought by the Prophet ofanother nation could not have reached these people.

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2. There was need for appointing a prophet becausethe message of an earlier Prophet had been forgottenby the people, or the teachings of the former prophetshad been adulterated and hence it had becomeimpossible to follow the message brought by thatProphet.

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3. The people had not received complete mandateof Allah through a former prophet. Hencesucceeding prophets were sent to fulfil the task of


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succeeding prophets were sent to fulfil the task of

completing the religion of Allah.

4. There was need for a second prophet to sharethe responsibility of office with the first prophet.

None of the above needs remains to be fulfilledafter the advent of Prophet Muhammad (PBUH)

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Al-Akhirah (the End, Hereafter)


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Belief in al-Akhirah is a basic article of Islamic faith,along with belief in God, His angels, His Books, andHis Messengers, Divine Decree and Predestination.After the doctrine of tawhid and Revelation, al-Akhirah is the most repeated theme with all vigour in

the Qur`n.

All of the teachings of Islam would crumble if theafterlife or the eternal life were to be denied. It is

therefore incomplete and indeed impossible to discussthe teachings of Islam without referring to the greatsignificance that al-Akhirah possesses, not only formans final end but also for his life in this world .

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Al-Akhirah literally translates into English as the lastor the end. As it deals with the end and ultimatedestiny of mankind and the world, it is often enclosed


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within a Greek term eschatology, meaning the scienceor teachings concerning the last things.

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Al-Akhirah, in Islamic belief system, specifically refersto the Hereafter. It signifies both the other andultimate state of existence in the world to come andthe life of everlasting duration, and the good or

blessing of the ultimate state of the other world. Inboth senses, it is opposed to al-Duny, which meansthe here-and-now of life and immediate andtransient values.

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In Islam, there is not only the life of this world but alsothe life in the world to come. This world is like a fieldin which our actions are sown like seeds and they grow


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into plants which are then harvested in the next world.The Prophet (p.b.u.h) says: this world is the growingfield or the planting field for the next world.

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The end of the world is not a complete extinctionor an ultimate end, but the beginning of acompletely new state of existence with new lawsand systems that afford eternity. Likewise, death isnot an irrevocable end of humankind, but thepassage into a new and eternal life. The Qur`nleaves no doubt that the alternatives for eachindividual at the Day of Judgment are two: the

bliss of the Heaven or the torment of the Hell.

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The Names of al-khirah


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The Names ofal khirahAl-khirah has more than 40 names scattered in the

Qurnic verses. The names vary according to differentspectacles of al-khirah and the purposes al-khirahserves. Nevertheless, some names are more centralthan others.

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It is known as the Day of Resurrection (Yawm al-Qiymah/al-Bath) when all the dead bodies will bebrought back to life and then assembled (the Day ofAssembly Yawm al-Jam) to stand trial (the Day ofJudgment Yawm al-Dn) and account for individualdeeds of commission and omission (the Day ofReckoning Yawm al-isb).

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Because the events seen to take place on that Day aregreat and numerous, it is known as the Eventful day(al-Qriah) that is Real, beyond any doubt (al-qqah). Unlike this worldly and transient life, it isthe Hereafter (al-khirah), the Day of Eternal Life(Yawm al-Khuld).

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Because in this worldly life, whoever comes eventuallydeparts, and whoever departs never returns, al-khirah is the Day that is certainly approaching andImminent (Yawm al-zifah), and the final Hour (al-Sah) the knowledge of its appointed time is known toGod alone.

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The Unbelievers and al-Akhirah


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The Unbelievers and al Akhirah

Resurrection or the final accountingwas an idea which the secular Makkanpagans found very hard to accept. Infact, besides the doctrines of Tawhid(monotheism/Oneness of God) and ofRevelation itself, this doctrine was the

most difficult for them to accept.

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"

They say: "What! when we are reduced to bones and

dust, should we really be raised up (to be) a newcreation?" Say: Become stones or iron. Or created matter

which, in your minds, is hardest (to be raised up),- (Yetshall ye be raised up)!" then will they say: "Who will

cause us to return?" Say: "He who created you first!"Then will they wag their heads towards thee, and say,"When will that be?" Say, "May be it will be quite soon!(17:49-51)

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Necessity and Wisdom ofal-AkhirahFi i i if i f di i j i S


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First, it is a manifestation of divine justice. Somecriminals and oppressed rulers may enjoy opulence andluxury until the end of their life. On the other hand,other people might be righteous and lead a virtuous lifebut 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 inthis world on the basis of what transpires, what wouldbecome of the infinite justice, wisdom and mercy that

God cherishes for His servants? Nobody who has theslightest notion of love and justice would consent tosuch a state of affairs

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It is also obvious that not all the good and evildeeds are subject to final accounting in this

worldly life. Many crimes and virtues are thus not


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y y

commensurable with the worldly retribution orreward respectively. It is more logical to lookfurther, beyond this world.

The link between Gods justice and the need for aprecise accounting of mens deeds and misdeedsmakes resurrection irrefutably necessary

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It is only in the Hereafter that all deeds, howeverextensive or infinitesimal, will be irresistiblyexposed, scrupulously scrutinized and thenadequately requited.

" " We shall set up scales of justice for the Day ofResurrection, so that not a soul will be dealt with

unjustly in the least, and if there be (no morethan) the weight of a mustard seed, We will bringit (to account): and enough are We to takeaccount.(21:47; see also 10:61; 31:16)

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Secondly, the ends of the life must be clarified beyondany doubt, so that men may see what they have beenstriving for and what the true purposes of life are.


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The life indeed is incomplete if considered from theperspective of this world alone, where values aregrounded in the transitory rather than the immutable.

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In the Hereafter every person will find his deepest self,fully excavated from the debris of extrinsic andimmediate concerns wherein the means aresubstituted for ends and even pseudo-means for realends, where falsehood is not only substituted for truthbut becomes truth, and even more attractive thantruth.

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So what makes the Hereafter better than this worldlylife is not only because of the quality of its life, but alsobecause of the eternity (everlastingness) andpermanence of such a life


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permanence of such a life.

The Qur`n simultaneously maintains bothcharacteristics when it states:

" " But the Hereafter is better [in quality of

life] and more enduring [in duration].(87:16-17).

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Thus, in order to give our life and efforts a purposefulmeaning and indeed to make a good sense ofal-Dunyin its entirety, there must be an ultimate end to whichhuman actions are directed

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Thirdly, disputes, dissensions, and conflicts ofhuman orientations must be finally resolved.


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for the most part, human differences are plaguedwith extrinsic motivations of selfishness ofindividuals, groups and national interests, andinherent traditions and myriad other forms offanaticism. The resolution of these differences ofbelief, therefore, will be practically identical withthe manifestation of the motivations of thesebeliefs.

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The Qur`n makes freque

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