(UNGS 2030)

STANDARD CONTENTS

© Department of General Studies, 2008

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MUQADDIMAH

‘Worldview’ is an English translation of the German term “Weltanschauung”.

It is rendered in Arabic as “Ru’yat al-Islam li al-wujud”

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DEFINITIONSA set of attitudes on a wide range of

fundamental matters.A comprehensive set of propositions

about various aspects of the world.A unified and comprehensive view of the

world around us and man’s place within it.

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Basic assumptions and images that provide a more or less coherent, though not necessarily accurate, way of thinking about the world.

A worldview is a profile of the way the people within a specified culture live, act, think, work and relate.

It is a “map” or culture’s social, religious, economic and political views and relationships

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What a worldview doesA worldview encapsulates answers regarding

broad questions of "life understanding." These questions are lifetime concerns and

sources of anxiety. They involve fundamental matters, expressed

in the form of queries. Here are some examples of ongoing human concerns:

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Worldview influences all aspects of lifeSome worldviews such as Islam cover all aspects of

life including the personal, social, economic, political, cultural, civilization besides dealing with spiritual, moral, and ‘aqidah issues.

But there are other worldviews which focus only on spiritual, material, social, or economic aspects of human life.

Any worldview should be able to answer the ultimate questions not necessary correct answers but at least consistent

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IMPACT OF WORLDVIEW

1. Helps us to know peoples and their cultures.

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

3. Helps us to correct our own values, perspectives, attitudes and 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 gives meaning to one’s life?

Does one’s daily conduct matter in the long run?

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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?

The Definition of Islamic worldview “Ru’yat al-Islam li al-wujud”

“ 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.

It is not a worldview that is formed merely by amalgamation or historical concoction of various cultural values. Rather, it is a well established framework derived from the revelation and interpreted by Muslim scholars throughout Islamic history

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This frame of reference provides us with correct and consistent answers to the ultimate questions pertinent to the issues of God, unseen, man, universe, and life. It also guides man as a vicegerent of Allah to the correct belief system, shari‘ah, and ethical values.

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

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The Main Elements of Islamic worldview

God;Revelation (i.e. the Qur’an) and

Prophethood;God’s Creation;Man and the psychology of human soul

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Knowledge;ReligionFreedom;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.

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.

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worldview of Islam comprises both al-dunya 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.

Islamic worldview is not a worldview that is formed merely by the gathering together of various cultural objects, values and phenomena into artificial coherence.

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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

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Western Perception of WorldviewMost of the western perceptions of

worldview rely more on our existing reality, experience and life. They don’t give much consideration to the issues related to the unseen world and hereafter.

Most of the western perceptions of worldview consider it as assumption, but this is not true from an Islamic perspective because in Islam, we consider it as a system and truth derived from revelation.

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Most of the western perceptions of worldview consider it as a product of culture and experience. According to them, religion itself is produced by people and culture.

In the Muslim perspective, Islamic worldview is not a cultural product of Arab, Indian, or Malay. It is rather derived from the revealed word of God without corruption and change. This revelation is then understood by Muslims through their different cultural backgrounds and experiences.

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Classification of Worldview

Worldview

Religious Non-religious

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Mythological Philosophical Scientific

Religious worldviewThere 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.

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Characteristics of Religious WorldviewThe 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.

It is more stable than the scientific and philosophical worldview, in terms of having certain and unchangeable principles of belief system and ethical system.

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The Religious worldview in general imparts to our life the sense of responsibility, meaning, and purpose. This means that life and the existence has a meaning and a purpose.

Therefore, it makes our life as a responsibility towards God, and towards other people.

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MythsThe word mythology (from the Greek mythología,

meaning "a story-telling, a legendary lore") refers to a body of folklore/myths/legends that a particular culture believes to be true and that often use the supernatural to interpret natural events and to explain the nature of the universe and humanity.

أ ال ه ن اه اذ ا لإ لمه ث ال اه اذ ا لإ لء اللقه ل ان ا ه و ان اش ا ه ع ان ا ال لم ه د اس ه م آ اي الت ان ا اق اللو ا اق له ه ي ه ت ال ى اع ال " او لإ اذ ا لتأ وللي ان" ( النف ال: لر ا ال لطي ) 31 اأ اس ا

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

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وثنو ن وعنو عب انل ا ل م نئ امل ا أ نع ظل ا ابل ا و وت ربا انل ا وك عت نل ا و نم نئ ذبا ولنوبا أ " قل انإال عن ه ذبا نإ ول عب عن ق نم وؤ نل ا ه ذبا ون وبآ بل ا عح عد نل ا ن نع وو عد ل ق

نلني ن" (بالمؤمننون او ور با ل نطني )8283: - أ سل اThey say: What! When we die and

become dust and bones, could we really be raised up again? Such things have been promised to us and to our fathers before! They are nothing but tales of the ancients!

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Philosophical worldviewIt derives from philosophy and it means to deal

with fundamental questions of life here and hereafter.

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

The Philosophical worldview is more wider in its scope than the scientific worldview. It deals with issues of philosophical and metaphysical world.

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

Its results and findings are not precise and measurable like scientific worldview’s but they open new ways for human beings to think beyond their physical world.

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Main Characteristics It is more comprehensive than the scientific

worldview, because it deals with physical and metaphysical realties.

If scientific worldview deals only with certain part of the universe, the Philosophical worldview deals with the entire existence and the universe.

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Modernity as paradigm shift from religious worldviews to secular worldviews

Philosophers call the 17th century the "Age of Reason" when the likes of Sir Francis Bacon, Pascal, Hobbes, Galileo, Descartes and Spinoza injected into the thought patterns of humanity the idea that human beings were rational and lived in a rational world which had been created by a rational God. Because God, creation and people were rational, humans could figure things out - answers would come from scientific inquiry and research.

The 18th century is popularly called the "Age of Enlightenment" (a somewhat loaded term). Locke, Berkeley, Voltaire, Hume and others proposed ideas which led people to believe that the rational universe could be understood without reference to a supernatural God. Soon, the authority of the Bible, especially its supernatural parts, was under attack as theologians sought to "demythologize" scripture.

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Kant, John Stewart Mill, Nietzsche, Marx, Hegel and Kierkegaard ushered in the so-called "Age of Ideology", also called "existentialism", in the 19th century. Frederick Nietzsche cynically remarked that the only reason the poor and disenfranchised want justice is so that they seize political power, and the only reason the powerful teach toleration and benevolence is to keep the disenfranchised under their control. In both cases, the motive is selfishness. To Nietzsche, it was all about power - everyone is seeking to either gain or keep power over others. Because Jesus taught love and forgiveness, Nietzsche called Him "the pale enemy". (Nietzsche died in an asylum after 10 years of syphilis-induced insanity.)

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Sigmund Freud taught that religion was merely the unconscious projection of a humanity trying to rid itself of guilt-induced neurosis. Karl Marx believed that religion was a tool used by the powerful to bludgeon the proletariat into continued submission. And Charles Darwin presented a seemingly reasonable alternative to special creation.

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20th century philosophers like Sartre, James and Russell, continued the path set by their predecessors, stretching existentialism into the "Age of Analysis". The belief that life is absurd and cannot be understood was gradually replaced by the desire to analyze, delve into the mystery which is man and develop individualistic philosophies which are relative to each person, rather than universally applicable.

These influences combined to form the modern view that religion is an unnecessary evil. Religion has been used by the up and in to oppress the down and out, and, if our existence can be explained without it, why do we need it?

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SecularismThe 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.”

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Components of secularizationDisenchantment 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.

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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 ruling regime is directly legitimated by religious symbols.

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Deconsecration (relativization) of values

The disappearance of securely grounded valuesThere are no longer the direct expression of the divine

will. They have ceased to be values and have become valuations

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Scientific worldviewIt 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 issuesBased on 4 important foundations:

Materialism, logical positivism, empiricism, skepticism

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The main steps of scientific methodIdentify the problem or question through

observationPropose hypotheses and assumptions that should

explain the problem posedCollect data and informationTest the hypotheses. If any of hypotheses are

wrong reject it, or modify it, or replace it until you get the correct one.

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If your hypotheses are correct. You accept and provide a full explanation of the problem. Repeat the test in similar situations and if the result is the same, then you may proceed to construct a scientific theory. The latter provides a consistent and rational explanation of the phenomenon or the problem. If this scientific theory stands and resists many tests, then it becomes scientific law.

The fact usually remains intact for long period of time but they can be questioned with development of human understanding and the new data and tool of research. And once a fact is questioned the process of research takes the same course as mentioned above.

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Positive and Negative Aspects of Scientific MethodBecause it is based on experiment and empirical

research, its findings are more exact and authentic and they can be verified through using statistic, mathematics, and measurement.

However, these exact results only apply to a certain part of our existence, the physical world. The scientific worldview cannot give us exact and authentic knowledge or interpretation of the metaphysical world.

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Therefore, the scientific worldview is not capable of providing comprehensive and consistent explanation of the entire world.

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

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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.

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Scientific worldview enabled the human mind to produce industries, sciences and technologies. It opened many ways for human mind to exploit nature and discover its laws.

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However, the scientific worldview failed to protect man and nature from destruction. One of the main reasons of this attitude of scientific worldview is because it undermines the moral, ethical, and religious factors.

According to the scientific worldview, the only sources of knowledge are reason, experiment, nature, senses, and human experience. It does not consider revealed knowledge as a source of knowledge that can provide guidance to people and answer their questions. In this sense, the scientific worldview was unable to discover the sense and role of morality in human life.

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The place of man in the mechanistic-materialistic view is clearly portrayed by Bertrand Russell (1872-1970) in the 1903:

The philosophy of nature is one thing, the philosophy of value is quite another….Undoubtedly we are part of nature, which has produced our desires, our hopes and fears, in accordance with laws which the physicist is beginning to discover. In this sense we are part of nature, we are subordinated to nature, the outcome of natural laws, and their victims in the long run… But in the philosophy of values the situation is reversed… We are ourselves the ultimate and irrefutable arbiters of values and in the world of value Nature is only a part…In this realm we are the kings, and we debase our kingship if we bow down to Nature. It is for us to determine the good life, not for nature – not even for Nature personified as God.

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Therefore, the scientific worldview failed to give meaning to life and existence. It only gives power of controlling nature, but it lacks the sense of meaning to our life. Therefore, the scientific worldview should adopt new approaches which involve values, moralities, and ethics in the process of scientific research.

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MaterialismMaterialism is a theory that physical matter is the

only or fundamental reality and that all beings and processes and phenomena can be explained as manifestations or results of matter.

Materialism excludes the existence of entities that are radically different from or superior to the matter of our ordinary experience.

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

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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.

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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

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

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

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PostmodernismIt is a trend to shift modern paradigm to a new

paradigm which is called postmodernism.Belief that individuals are merely constructs of social

forces, that there is no transcendent truth that can be known; a rejection of any one worldview or explanation of reality as well as a rejection of the reality of objective truth.

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A view which, for example, stresses the priority of the social to the individual; which rejects the universalizing tendencies of philosophy; which prizes irony over knowledge; and which gives the irrational equal footing with the rational in our decision procedures all fall under the postmodern umbrella.

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A cultural and intellectual trend of the twentieth and twenty-first centuries characterized by emphasis on the ideas of the decenteredness of meaning, the value and autonomy of the local and the particular, the infinite possibilities of the human existence, and the coexistence.

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Postmodernism claims to address the sense of despair and fragmentation of modernism through its efforts at reconfiguring the broken pieces of the modern world into a multiplicity of new social, political, and cultural arrangements

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Seven principles and characteristics of postmodernism1. No absolute truth, truth is relative, contingency

is everything. The ONLY ABSOLUTE TRUTH is that there are NO ABSOLUTE TRUTHS (Feyerabend)

2. No reality: there is no ultimate reality behind things: we see largely what want to see, what our position in time and place allows us to see…

3. Only Simulacrum: Imagination and speculation 4. Meaningless and valueless.

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5. Total Doubt6. Multiplicities of truth, ethnicities, cultures …7. Equal representation for class gender sexual

orientation

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General Overview of Islam and Its main Characteristics

The word “Islam” is derived from “salm” or “silm”, meaning literally: submission, surrender, safety/protection and peace.

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

It was so named by God. عسل م “ نل با وم وك وت ل نضني نتي و ر عع م نن عم وك عني وت ع ل عم عت م عم و أ وك ندي ن عم وك وت ل عل عك م عنو م أ ل ني با

ل ا ان ندي ”

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

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

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The Hadith of Jibril on Islam, Iman & IhsanUmar ibn al-Khattab said : One day while we were

sitting with the Messenger of Allah, there appeared before us a man whose clothes were all white and whose hair all black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the Prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said:"O Muhammed, tell me about Islam".

The Messenger of Allah replied: "Islam is to testify that there is no god but Allah and Muhammed is the messenger of Allah, to perform the prayers, to pay the zakat, to fast during the month of Ramadhan, and to make the pilgrimage to the House if you are able to do so.“

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He said:"You have spoken rightly", and we were amazed at him asking him and saying that he had spoken rightly. Then he said: “Now, tell me about iman.

The Prophet said:"It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in God’s decree, both the good and bad thereof.“

He said:"You have spoken rightly". He said: " Then tell me about ihsan.“

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

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He said: "Then tell me about the Hour".The Prophet said: "The one questioned about it knows no

better than the questioner.“

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

her mistress and when you will see the barefooted, naked, destitute people competing in constructing high buildings.“

Then he took himself off and I stayed for a time. Then he said: "O Umar, do you know who the questioner was?" I said: "Allah and His messenger know best". He said: "He was Jibril (Gabriel), who came to you to teach you your religion.” (True report transmitted by Imam Muslim)

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al-Iman :باليمل انThe word “īmān”, derived as it is from “amn” and “aman”,

denotes the state of security and safety that a person enjoys when he is attached to his Creator

Technically, however, īmān is the totality of Islamic faith which consists of the following articles:Belief in Allah ل الله باليمل ان بBelief in His angels تهبملئك باليمل انBelief in His revealed books ب باليمل ان هبكت Belief in His messengers هبرسل باليمل ان Belief in hereafter ل النينوم باليمل ان خرلبا بBelief in predestination وشره ل القدربباليمل ان خنيره

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Four Meanings of Islam بالسلم 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:

اهل ا " عر اعل ا و ك عنو نض ط عر نت وبا ل اس مل ا وبا ل با نفي عن عس ل م م وه أ وغنو ن و ل عب نه ي ال ل با نن ندي عني ر أ ف غوعنو ن عر ج وي نه عني نإ ل " و

“Do they seek for other than the religion of Allah? while all creatures in the heavens and on earth have, willing or unwilling, bowed to his will (accepted Islam), and to him shall they all be brought back.” (3: 83)

2. The voluntary submission of human beings to the guidance of Allah as revealed through His messengers (3:85;" نري ن نس ل خل ا با نم ن نة نخ ر بال نفي وه نو وه و عن نم عق ب ل ي ل ا ف لن ان ندي نم عسل نل با عني ر نغ غ عب ت اي “ و من

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

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3. The voluntary submission of human beings to the guidance of Allah as revealed through Prophet Muhammad:

عسل م " نل با وم وك وت ل نضني نتي و ر عع م نن عم وك عني وت ع ل عم عت م عم و أ وك ندي ن عم وك وت ل عل عك م عنو م أ ل ني بال ا ان ندي “

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

Only the third of these can properly be translated as Islam (with capital “i” –i.e. Islam the proper name of the true and only religion acceptable to Allah S.W.T.

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

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

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

Not only in this world would the Muslim exchange this salutation but also in the hereafter “and ‘Peace’ will be their greeting therein”

نن " عم أ وه عع نوبا ور د نخ م وبآ نفني هل ا سل عم وه وت اني نح ام و ت وه ال ل با عب حل ا ن ك وس نفني هل ا عم وه عع نوبا دنمني ن ل عل ا ل با ب نه ر ال نل ود عم ل ح “با

“(This will be) their cry therein: "Glory to thee, O Allah!" And "Peace" will be their greeting therein! And the close of their cry will be: "Praise be to Allah, the Cherisher and Sustainer of the Worlds!" (10:10) 64

Allah (swt) calls into the Abode of Peace.ط " نص ربا نإ لى وء اي شل ا ندي من عه نم و ي اسل ل با نر نإ لى دبا وعنو عد وه ي ال ل وبا

م نقني عس ت م " “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: " امل ا امل ا سل عنيل سل نق اال نإ امل ا ني نث عأ انوبا وال ت عغ نفني هل ا ل وعنو ن عس م "ال ي

“They shall not hear therein vain or sinful discourses. Only the saying: ‘Peace, Peace” (56:25-26).

Muslims are enjoined to enter into peace wholeheartedly:نت " وط نوبا وخ وعنوبا نب ات اة وال ت اف نم كل ا عل س ل با نفي ولنوبا وخ عد با وننوبا بآ م نذي ن ال با ي هل ا ل ا أ ي

ن ني نب م و ود عم ع وك وه ل ان نإ نن عني طل ا اش ل "با “O ye who believe! enter into Islam whole heatedly; and

follow not the footsteps of the evil one; for he is to you an avowed enemy.” (2: 208)

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

وه نو " وه ان نإ نه ال ل با عل ع لى اك عح ل هل ا و ت نو عج ن نم فل ا عل اس ل نل وحنوبا عن ج ن نإ ووم ني نل ل ع با وع نمني اس ل "با

“But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for he is the one that heareth and knoweth (all things).” (8: 61)

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al-Ihsan بالسحسل انThe 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: تع وكن أن لم ت نإن ف وه تربا ن ك ا كأ بدوه يربا ك ن نإ ف وه تربا

It also means doing good and worshipping Allah in the manner He likes.

Moreover, it means unwavering fear of Allah and constant awareness of His presence, watching everything one does.

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Ihsan in the Qur’anic context

“ وم نسحني ار ل با وز نزي ل ع با نة اش هل ا د ل وبا نب ل غني با وم نل نل ك عل ا اذي ذ أسح س ن لنطنين نمن نن نلن سل ا با وه و ب د أ خل ق ء خ ل ق ال شي ).7-32:6 (“ وك

Just as Allah has created everything in a perfect manner and has made everything beautiful, including human beings, as stated in this verse, so must we imitate Him in doing what is good and beautiful particularly in relation to Allah as well as to fellow creatures.

When we do Ihsan and become Muhsinun, we become protected servants of Allah (S.W.T).وننون “.(16:128) نس مح وهم نذي ن ال اوبا ات قنوبا با نذي ن ال با ان ا م ع نإ “

In this verse, Allah promises support to those who beautify their deeds.

”ب نح وي ان ا نإ وننوبا نس نسننين“ و أسح ومح ل ).2:195( باThis verse, Ihsan is related to Allah, to what we do in all

our life.68

ا عا “ (29:69) ا م ا ل ا هللاا إ نا ا و ا ن اا ا ل لب لس له ما ا ي ن د ا نه ا ل ا ن اا فني لدواا ا ه ا ج ا ا نا ذي ا وا لننين س لمسح ا “ا ال

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 (ني ا لدن ا and (ا Akhirah ( ا الخرة).

ن “ س لمسح ا و له ا و ه ل ل له ا ه ا وج ا م ا ل ا أس م من ا ن دي لن ا س ا أح ا من ا وننيف ا ا ح ا م هني ا را ب إ ا ة م ل ا ع ا ب ا وا ت ”

(4:125)

In this verse, Ihsan is linked with the perfect and correct religion: the most perfect person in the religion is the one who is Muhsin, meaning he does things in very beautiful manner.

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Taqwa (تقوى) Taqwa is perhaps the most important single term

in the Qur’an.ب“ ا ب ا ابل ا ل ل يا ا لأو ا ي اا نا لقو ا وا ت ا وىا ابق دا ال ت ا را ال زا ابني ا خ إ نا ا ف لدواا ا ز و ا ت ا و ”

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

Taqwa is one of the many words in Islamic vocabularies whose exact equivalent cannot be found in English. It has been translated as "fear of Allah", "piety", "righteousness", "dutifulness" and "God-wariness“.

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The word taqwa is derived from the Arabic root (waqa), whose verb signifies “to guard or protect against something.

Taqwa has the sense of protecting oneself from moral peril, preserving one's virtue, and guarding oneself against the harmful or evil consequences of one’s conduct (and thus the displeasure of the Almighty).

Taqwa is thus a kind of awareness or consciousness by means of which one protects oneself from sliding into evil.

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the Qur'an teaches that both the sinful tendency and taqwa are inspired into the soul of man by Allah. This is not to say that Allah inspires us to be sinful.

One who has taqwa has wariness of associating others with Allah, wariness of sin and evil, and even wariness of that which is dubious.

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

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Taqwa thus seems to have practical social and political implications. It is not a meditative state which isolates one from the world, but a provision for finding one's way through the world, which in its social and political dimensions requires justice and fairness.

Indeed, the historian, Marshall Hodgson. attributes the success of early Islamic civilization not to favorable economic conditions or military power. but to the Taqwa of the Muslims.

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

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Main Characteristics of IslamDivine nature of Islam لرب اننية ا

Comprehensiveness الشمولUniversality الع المنيةModeration/Balance لتوازنا

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Divine nature of Islam لرب اننية اIts origin is from God

It is based on the concept of the oneness of God

It was so named by God

It calls people to affirm Allah’s absolute lordship ( ألوهنية ) divinity ,(ا ربوبنية and unity of names ,(ا and attributes ( السم اء ا والصف ات وحداننية ).

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Comprehensiveness الشمولIt covers all aspects of life

It deals with spiritual and material aspects, dunia ني ا ) ,seen and unseen, social ,(ا آخرة ) and akhirah(ا دنeconomic, political, and cultural, aspects of human life

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Islam contains many legislations with regard to personal and social lives as well as national and international aspects of human life. It covers ‘Ibadah, transaction, relation between man and man, between man and God, between man and the universe

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

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HereafterHereafter

Vicegerency(History/ Culture/

Civilization)

Vicegerency(History/ Culture/

Civilization)

Truth Truth

Prophet HoodProphet Hood

ManMan

LifeLife

UniverseUniverse

GodGod

Existence of Seen & Unseen

Worlds

Existence of Seen & Unseen

Worlds

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Universality الع المنيةIslam 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.

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Giving things their due measures التوازنin:Human natureHuman needsBelief systemRitual

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

Islam never asks people to focus only on the spiritual dimension or on the material dimension of their life. But it puts each dimension in its right place and legislates the necessary instruction to fulfill and meet the need of that particular dimension of human life.

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من “ نصنيبك تنسى ول الخرة لدار ا هللا أت اك فنيم ا وابتغني ا لدن “ا

But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief." (28: 77)

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The Concept of Tawhid (توحنيد)

Literally Tawhid means "unification" (making something one) or "asserting oneness“. It comes from the Arabic verb (wahhada) which itself means to unite, unify or consolidate. However, when the term Tawhid is used in reference to Allah it means asserting and maintaining Allah's absolute oneness in all of man's actions which directly or indirectly relate to Him.

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It is the belief that Allah is One, without partner in His dominion and His actions (Rububiyyah), One without similitude in His essence and attributes (al-Asma’ wa Sifat), and One without rival in His divinity and in worship (Uluhiyyah/‘Ibadah).

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Tawhid in Rububiyyah 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 ا ), manager of the affairs of the whole universe. He is the only One who gives life and takes it away. He is All-knowing. He is merciful and does what He wishes, because He is the creator of everything. Everyone is dependent on Him whether in heaven or earth.

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“ “ كنيل ا و ء ا ش ي لكل ا لى ا ع ا و له ا و ء ا ش ي ل لك لق ل ا خ ا لهللا “Allah created all things and He Is the agent on which all things depend.“ (al-Zumar 39:62)

“ا “ للون ا م ا تع ا م ا ا و لك م ا ق ا ل ا خ لهللا ا و ا “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 the way how we worship Him and we should follow His instruction and Shari‘ah as He ordered and instructed us to do.

All forms of worship must be directed only to Allah because He alone deserves worship, and it is He alone who can grant benefit to man as a result of His worship. Furthermore, there is no need for any form of intercessor or intermediary between man and God.

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Allah emphasized the importance of directing worship to Him alone by pointing out that this was the main purpose of man's creation and the essence of the message brought by all the prophets.

Allah says:"" ن لدو لب ابع ا ني ل إ ل ا س ابن ل ا وا ج ن ابل ا لت ابق ا ل ا خ ا م ا ا و ”

“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'.“

" اب م لك ر لض ا ي ا ول ئ ا ابني ا ش اب م لك لع ا ف ابن ا ي ل ا م ا ه ل ل ا ن لدو ابن م ا ن لدو لب ابع ا ت ا ف ا أ ا ل ا ق ا "'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 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.

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Allah must be referred to according to how He described Himself or how His Prophets have described Him.

“ا ا بصنير ل ا لع مني ل س ا ا و له ا و ا ش يء ه ل مث ا ك ا س ني ا ل ” ا “There is nothing like Him and He is hearer and seer of all.“ (42:11)

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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 .(ا ك افر )

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Shirk شرـركThe study of Tawhid cannot be considered complete without

a careful analysis of its opposite, Shirk.

Shirk literally means partnership, sharing or associating, but Islamically it refers to the act of assigning partners to Allaah in whatever form it may take.

Some modern Muslim scholars interpret the concept of shirk to include all forms (kinds) of worshipping others with God, such as worshipping the material aspect of life and fearing people more than God and associating themselves in any act of Satan (Shaitan الشنيط ان).

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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.

“ ا من إ ا و لء ا ش ا ا من ي ل ا ك ل ا ذ ا ن لدو ا م ا لر ف ابغ ا ي ا و ه ب ا ك ا ر ابش ي ا أن لر ف ابغ ا ي ل ا ه ل ل ا ند ا ق ا ف ه ل ل ب ا ابك ر ابش ي م ظني ا ع م ا ابث إ ا رى ا ت ابف ا ”

"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.

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(A) Shirk by AssociationBeliefs which fall under this sub-category are ones

in which a main God or Supreme Being over creation is recognized, however His dominion is shared by other lesser gods, spirits, mortals, heavenly bodies or earthly objects. Such belief systems are commonly referred to by theologians and philosophers as polytheistic (having more than one God).

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(B) Shirk by NegationThis sub-category represents the various philosophies and

ideologies which deny the existence of God either explicitly or implicitly. That is, in some cases God's non-existence is stated (Atheism), while in other cases His existence is claimed, but the way in which He is conceived actually denies His existence (Pantheism).

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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:

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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:

ا ت“ لغو لبواا ال ط ا ن ا ت ابج ا وا ا ها لدواا ال ل لب ابع نا ا ا أ لا لسو ةا ر لأ م لا لك ف يا ا ن اا ابث ا ع ا ب ابدا ا ق ا ل ا و "ا "Surely we have sent to every nation a messenger saying, worship Allaah and avoid Taghut (false gods)” (16: 36)

Taghut actually means anything which is worshipped along with Allah or instead of Allah. For example, love is a form of worship which, in its perfection, should only be directed to Allah. In Islam, the love of God is expressed by total obedience to Him.

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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.

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Shirk in al-Asma wa-al-SifatShirk 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.

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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.

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Kufr كفرKafara literally means ‘to cover,’ ‘to hide something; ‘to ignore knowingly the benefit which one has received,’ and thence, ‘to be unthankful’.

The root KFR (كفر) has been used in the Qur’an in either of the two, but conceptually linked, basic meanings: ‘ingratitude’ and ‘disbelief’.

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A Kafir is a person who, having thus received God’s benevolence, shows no sign of gratitude in his conduct, or even acts rebelliously against his Benefactor. He covers the truth of Islam and doesn’t submit to the will of Allah.

He is the person who knows that Allah is the creator, but he denies the unity of worship of Allah ( لللوهنية ا .(ا ا

He is the person who acknowledges that God is the creator, but he rejects to worship Allah and to follow his Shari‘ah

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The Concept of SunnatullahSunnah here means “pathway”; it also stands for

consistency and order. So Sunnatullah means “God’s customary way of acting” [in the physical/material wold ].

” ويل ابسح ا ت ا ن ا ت لس ن ل لد ج ت ا ول ا ن ا ل لس لر ابن م ا ك ا ل ابب ا ق ا ن ا ابل ا س ابر ا أ ابد ا ق ابن ا م ا ة لس ن "

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

" ديل ابب ا ت ه ل ل ا ة لس ن ل ا د ج ا ت ابن ا ل ا و لل ابب ا ق ابن م ابوا ا ل ا خ ا ن ذي ا ل ف ي ه ل ل ا ا ة لس ن “ (Such was ) the Sunnah [ the practice (approved) ]of Allah

among those who lived aforetime: no change wilt thou find in the practice (approved) of Allah.” (33: 62)

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The Qur`anic concept of “Sunnatullah” emanates 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.

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Sunnatullah in this sense, means the absolute and eternal rule that God has prescribed for Himself to deal with His creatures. Through this concept, the Qur`an draws human attention that God inevitably acts in the created world in certain ways which are recognizable by close observation in the natural phenomena as well as in historical events. The Qur`an declares; “That is law of God (Sunnatullah), which has taken course aforetime, you will not find any change for the law of God”. Therefore, Sunnatullah prescribes kind of universal and unchangeable rules that govern the universe and human history as well.

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This character of Sunnatullah establishes two main methodological factors, with regard to the Islamic theory of knowledge:

First; physical world is fact; therefore, man should acquire knowledge through observational and empirical methods.

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Second; human history is governed by systematic patterns and rules recognizable to the human intellect, thus, a sustainable civilization can be established only with consideration of these patterns, which can be discovered upon critical examination of disintegrated civilizations and knowledge of reasons that were behind their rise and fall.

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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.

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Kinds of Sunnatullah Sunnatullah is categorized based on two main

domains: nature (Āfāq آف اق) and human domain (Anfus ا أنفس).

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1. Sunnatullah in the natural phenomena, which is termed by the Qur`an as “Ayatul Aafaq”, is also known as Sunan Kawniyyah (universal laws), because it includes the most general laws that govern the cosmic order, such as creation of everything in pairs (Zawjiyyah) and creation of everything in precise measures.

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2. The second type, with consideration to its subject matter, is Sunnatullah in human domain which is introduced by the Qur`an as “Ayatul Anfus”, means God’s signs within human self.

This type can be understood in two integrative senses: Sunnah that governs human behavior at individual level, and that which governs human society.

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Standards of this classification, initially, provide relevant ground to hold that universality of Divine custom does not necessarily mean unity of the order in either domain, i.e. human and non-human.

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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.

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Characteristics of Sunnatullah

1. Generality 2. Permanence3. Predictability4. Exactness5. Diversity

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ل وي ابسح ا ت ها تا ال ل لس ن ل ا دا ج ا ت ا لنا ا و لا دي ابب ا ت ها تا ال ل لس ن ل ا دا ج ا ت ا لنا ا ف[43[ف اطرا :ا

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

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Manifestations of Sunnatullah in NatureGod created nature and then assigned to each

heavens its duty and command:

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ن ابني ا م ابو ا ي ف ي ا ض ابر ا ابل ا ا ق ا ل ا خ ذي ب ا ل ا ن لرو لف ابك ا ت ا ل اب م لك ئ ن ا أ ابل لقا نرـ ( مني ا ل ا ع ا ابل ا ب ا ر ا ك ل ا ذ ا دادا ن ا أ له ا ل ا ن للو ا ع ابج ا ت ا ل) 9ا و ا ع ا ج ا و

ا ه ا فني ا ر ا ق د ا و ا هرـ ارـ ني رـ فرـرـ ا كرـ ا ر ا ب ا ا و ا هرـ ارـ ق ابو ا ف مرـنرـ رـ ا يرـرـ سرـ ا وا ا ر ا هرـ ارـ فني) ا ن ني ل ئ رـ رـرـ ل سرـ ا ل ا ورـرـرـاء ا سرـ مرـ رـرـ ي ا ا أ ةرـ ا ع ا ب ابر ا أ فرـ يرـ ا هرـ ارـ ا ت ا وا ابق لث م) 10ا أ

ض ابر ا ابل ل ا و ا ه ا ا ل ا ل ا ق ا ا ف ن ا خ ا لد ا ي ه ا و ا م اء ل س ا ا لى إ ا وى ا ت ابس ا) ا ن ئعني ا ط ا رـ ا ا ن ابني ا ت ا أ رـ ا ا ت ا ل ا ق ا ابرها ا ك ابو ا أ ابوعا ا ط رـ ا ا ني ت ابئ ) 11ا

ل لك ف ي ا حى ابو ا أ ا و ن ابني ا م ابو ا ي ف ي ت ا وا ا م ا ا س ا ع ابب ا س له ن ا ض ا ا ق ا فابفظا ح ا و ا ح ني ب ا ص ا ا م ب ا ني ا ابن د ل ا ا م اء ل س ا ا ز ي ن ا ا و ا ه ا ا ر ابم ا أ ا م اء ا س

م ( ني ل ا ع ابل ا ز زي ا ع ابل ا لر دي ابق ا ت ا ك ل ) 12ا ذا ا ا ا (فصلت)

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"Is it that ye deny Him Who created the earth in two Days? and do ye join equals with Him? He is the Lord of (all) the Worlds." He set on the (earth). Mountains standing firm, high above it, and bestowed blessings on the earth, and measured therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (sustenance). Moreover, He Comprehended in His design the sky, and it had been (as) smoke: He said to it and to the earth: "Come ye together, willingly or unwillingly.

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They said: "We do come (together), in willing obedience." So He completed them as seven firmaments in two Days and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge. (Fussilat 41:9-12).

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) ا نا لمو ل ابظ م لهرـ ما ا ذاا إ ا ف ا را ا ه ا ال ن لهرـا ابن م لخا ا ل ابسرـ ا ن للرـا ابني ال ل اب مرـا له ةرـا ل ا ي )ا 37ا وآ) ما لني ا ع ابل ا زا زي ا ع ابل ا لرا دي ابق ا ت ا كرـا ل ا ذ ا هرـ اا ا ق را ل ا ت ابسرـ لم ل ابجريا ا ت لسرـا ابم )ا 38ا وال ش

) ما دي ا ق ابل ا نرـا لجو ابر لع ابل ا ك ا ا دا ا ع ا ا ح ترـىا ا لرـا ز ا ن ا ا م لهرـا ا ن ا ابر ا ق د ا را ا م ا ق ابل ا لا 39ا وا )ا لك لا ف يا ا و را ا ه ا لقا ال ن ب ا س ا للا ابني ا لا ال ل ا و ا را ا م ا ق ابل ا كا ا ر ابد لت ا أنا ا ه اا ا ل غ يا ا ب ا ين لسا ابم ال ش

ا نا ( لسحو ا ب ابس ا ي كا ا ل )40ا ف

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And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness. And the sun runs its course for a period determined for it; that is the decree of (Him), the Exalted in Might, the All-Knowing. And the Moon, We have measured for it mansions (to traverse) till it returns like the old (and withered) lower part of a date-stalk. It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: each (just) swims along in (its own) orbit (according to law). (Yasin/36: 37-40)

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Nature is so well-knit and works with such regularity that is the prime miracle of God, cited untiringly in the Qur’an.

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Manifestations of Sunnatullah in Human Nature & History/Civilization

ا نا ا ك ا ا فا ابني ا ك اباا لرو لظ ابن ا ف ا ضا ابر ا ل ف يا ا اباا لرو سني ا ف نا ا ن لس اب ما لك ل ابب ا ق منا ابتا ا ل ا خ ابدا ا ق “ا ن”ا (آلا عمرانا :ا بني ا ك ذ لم ابل لةا ا ا ب ق ا )137ا ع ا

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

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له ما ا ض ابع ا ب ا ن اا ابع ا ب ابت ا أ ا ف لها لبو ا ك ذ ا ه اا لل لسو ةا ر لأ م ا ج اءا ا م اا لك لا ا راا ابت ا ت ا ن اا ا ل لس لر ا ن اا ابل ا س ابر ا أ لث ما )ا ن)ا (المؤمنونا :ا لنو م ابؤ لي ما لا ابو ا ق ل ابعداا لب ا ف ا ثا دي ا ح ا ا أ اب ما له ا ن ا ابل ا ع ا ج ا و ابعضاا ا )44ا ب

Then sent We our messengers in succession: every time there came to a people their messenger, they accused him of falsehood: so We caused them to follow one another (to disaster) and We made them as a tale (that is told): So away with a people that will not believe! (23:44)

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ابكراا ذ ا ش دا ا أ ابوا ا أ اب ما لك ا ب اء آ اب مرـا لك ر ابك ذ ا ك ا هرـا ل ال اباا لرو لك ابذ ا ف ا اب ما لك ا ك سرـ ا ن ا لترـ ما م ابني ا ض ا ق ا ذاا إ ا فابنا م ةا ا ر خ ف يا ال لها ا ل ا م اا ا و ا ني اا ابن د ف يا ال ا ن اا ت ا ن اا آ ا ر ب للا لقو ا ي ا منا سا ا نا ال ن ا م ا ف

) قرـا ا ل ا وف يا 200ا خ ةا ا ن ا سرـ ا ح ا نيرـ اا ابن د ال فرـ يا ا نرـ اا ت آ ا نرـ اا ا ر ب للرـا لقو ا ي لهرـ ما مرـنا ابن م و )ا ) را ال ن ا ا برـا ا ذا ا ع ا نرـ اا ق ا و ةا ا ن ا سرـ ا ح ةرـا ا ر خ م م اا 201ال با صرـني ا ن اب مرـا له ا ل ا كا ئ ا لرـرـ لأو )ا

با ( ا س ا سح ابل لعا ا ا سري لها ل ا وال اباا لبو ا س )ا 202ا ك

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So when ye have accomplished your holy rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers, yea, with far more heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" But they will have no portion in the Hereafter. And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!" To these will be allotted what they have earned; and Allah is quick in account.(2: 200-202)

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لها ا ل ا ن اا ابل ا ع ا ج لث ما لدا ري ن ا منا ل ا ش اءا ا ن ا م اا ا ه اا فني لها ا ل ا ن اا ابل ا ع ج ا ةا ا ل ج ا ع ا ابل لدا ا ري لي ا نا ا ك ا منا لحوراا ( ابد لموماا م ابذ ا م ا ه اا ابصل ا ي ا ما ا ه ن ا ه اا 18ا ج ا ل ا عىا ا س ا و ا ةا ا ر خ ا دا ال ا را ا أ ابنا ا م ا و )ا

) لكوراا ابش له ما م لني ابع ا س ا نرـا ا ك ا ا كرـا ئ ا ل لأو ا ف نرـا م ابؤ لم ا وا له ا و ا ه اا ا ني ابع دا 19ا سرـ م ن لا لك )ا لظوراا ( ابسح ا م ا كا ب ا ر ا ط اءا ا ع ا نا ا ك ا ا م اا ا و ا كا ب ا ر ا ط اءا ا ع ابنا م لؤلءا ا هرـ ا و لؤلءا )ا 20ا هرـ

لرا ا ب ابك ا أ ا و تا ا ج ا ا ر ا د لرا ا ب ابك ا أ لةا ا ر خ ا لآل ا و ضا ابع ا ب ا لىا ا ع اب ما له ا ض ابع ا ب ا ن اا ابل ا ف ض ا فا ابني ا ك ابرا لظ انلا ( ضني ابف )ا 21ا ت

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If any do wish for the transitory things (of this life), We readily grant them such things as We will, to such persons as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected. Those who do wish for the (things of) the Hereafter, and strive therefore with all due striving, and have Faith, they are the ones whose striving is acceptable (to Allah). Of the bounties of thy Lord We bestow freely on all these as well as those: the bounties of thy Lord are not closed (to anyone). See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence. (17: 18-21)

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The Laws of al-Akhirah (hereafter)

ا لا ا و ها ب ا زا ابج لي لسوءاا ابلا ا م ابع ا ي ا منا با ا ت ا ك ابل لا ا ابه ا أ يا ن ا م ا ا أ ا ولا اب ما لك ني ن ا م ا ا أ ب ا سا ابني لصنيراا ( ا ن ا لا ا و نياا ل ا و ها ل نا ال لدو منا لها ا ل ابدا ج ا نا 123ا ي م ابلا ا م ابع ا ي ا منا ا و )ا

ا لا ا و ا ةا ا ج ن ابل ا نا ا للو لخ ابد ا ي ا كا ئ ا لرـ ابو لأ ا ف نا م ابؤ لم ا وا له ا و ا ثىا لأن ابوا ا أ را ا ك ا ذ منا ا تا ا سح ا ل ال ص اقنيراا ( ا ن ا نا لمو ا ل ابظ )ا 124لي

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Not your desires, nor those of the People of the Book (can prevail): whoever works evil, will be requited accordingly. Nor will he find, besides Allah, any protector or helper. If any do deeds of righteousness, - be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them. (4: 123-124)

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ا رارا ا ا ا ا ق ابل لرا ا ا دا ا يا ه ا ةا ا ر خ ابل إ نا ا ا و عا ا ت ا ا م ا ني اا ابن د لةا ال ا ني ا ا سح ابل ها ا ذ ا ه ا م اا إ ن ما ابو ا ق ا ي اا را 39( ا ك ا ذ منا لسحاا ا ص ا ا لا م ا ع ابنا ا م ا و ا ه اا ا ل ابث م إ لا ا زىا ابج لي ا لا ا ف ةا ا ئ ني ا س ا لا م ا ع ابنا ا م )ا

را ابني ا غ ب ا ه اا فني ا نرـا لقو ا ز ابر لي ا ةرـا ا ج ن ابل ا ا نرـا للو لخ ابد ا ي ا كرـا ئ ا ل ابو لأ ا ف نرـا م ابؤ لم ا وا له ا و ا ثرـىا لأن ابوا ا أبا ا س ا )ا ا 40(ح

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O my people! this life of the present is nothing but (temporary) convenience: it is the Hereafter that is the Home that will last. "He that works evil will not be requited but by the like thereof: and he that works a righteous deed - whether man or woman - and is a Believer; such will enter the Garden (of Bliss): therein will they have abundance without measure. (40: 39-40)

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Nubuwwah (Prophethood)Concept, Necessity, Finality, Functions and eternal relevance to human lifeGod has created no community of beings in the

world without a purpose and left them without a guide or leader. It is inconceivable that God Almighty, Who has not left bees without a queen, ants without a leader, and birds and fish without a guide, has left humanity without Prophets to guide them to spiritual, intellectual and material perfection.

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NubuwwahThe centrality of prophethood is evident from the

fact that it forms the content of the second clause of the Shahadah (testimony). It is also one of the articles of Islamic faith. The source of legitimacy of being a prophet is Allah (S.W.T) through His revelation. As it is impossible for everyone to receive revelation directly from God, the prophets (peace be upon them) then functioned as a ‘channel’ to receive and transmit the Divine revelation to humankind. Though both revelation and prophethood are not the same, they overlap and are very much interrelated.

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The Meaning of Wahy and Other Related TermsRevelation (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

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The Meaning of Prophethood

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

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

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During his experience, a Prophet’s faculties are raised to the point of frenzy and he is under the domination of a Divine power which he cannot resist, and his innermost belief, all the while, is that the message of guidance and salvation has come directly from God as a ‘revelation’ and must be conveyed at once to his fellow beings.

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

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Rasul & NabiThe two words are used interchangeably in the

Qur'an, the same person sometimes being called nabi and sometimes rasul; while occasionally both names are combined.

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

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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.

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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.

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Khatam nubuwwahWhen the Qur’an says that the institution of Nubuwwah

has been terminated (Prophethood) النبوة“ ن ي ي ب ن ل ا م ت خا و ه ل ل ا ل سو ر ن ك ل و م ك ل جا ر ن م د ح أ ا ب أ د م ح م ن كا ما "

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

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

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The Necessity and Function of Revelation and Prophethood

Humankinds are faced with broad questions of "life understanding." These questions are lifetime concerns some of which are sources of great expectation while others are sources of anxiety.

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ه “ ت ا ي آ هم ي ل ع و ل ت ي م ه ن م سول ر ن ي ي م ل ا في ث ع ب ذي ل ا و هفي ل ل ب ق من نوا ا ك ن إ و ة م ك ح ل وا ب ا ت ك ل ا م ه م ل ع ي و م ه كي ز ي و

ن ي ب م ل ضل ”

“It is He who has sent to the illiterate a Messenger from among their own people to recite to them His revelations and purify them. He will teach to them the Book and Wisdom- although they had been, before in manifest error-” (Al-Jum’ah 62: 2)

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Some of the questions that have occupied human minds from time immemorial are more important than others; and some are easily discoverable by human reason than others.

The entire range of human concerns that might have called for an external intervention may be classified into three ascending categories of importance: (1) what reason can generally discover/solve; (2) what reason can discover/solve but may err; (3) and what falls beyond rational ambit

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Prophets are People tooThe prophets distinguished themselves in human

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

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The unbelievers disparaged the humanity of the messengers. They demanded that this link between the Infinite and the finite be supernatural, akin to the nature of angels and even God Himself (15:6-9; 25:21; 17:92). In other words, they wanted the nature of this link to be the same as, or nearer to, that of his sender than to that of the recipients. This demand however was turned down.

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في " شي م ي و م عا ط ل ا ل ك أ ي ل سو ر ل ا ذا ه ل ما لوا قا وو أ را ذي ن ه مع ن كو ي ف ك ل م ه ي ل إ ل ز ن أ ول ل ق وا س ل ا

ل قا و ها ن م ل ك أ ي ة ن ج ه ل ن كو ت و أ ز ن ك ه ي ل إ قى ل يرا حو س م جل ر ل إ ن عو ب ت ت ن إ ن مو ل ظا ل "ا

What sort of a messenger is this, who eats food, and walks through the markets? Why has not an angel been sent down to him to give admonition with him? "Or (Why) has not a treasure been bestowed on him, or why has he (not) a garden for enjoyment?" The wicked say: "Ye follow none other than a man bewitched." (al-Furqan, 25:7-8)

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ة " ك ئ مل ل ا ا ن ي ل ع ل ز ن أ ول ل ا ن ء قا ل ن جو ر ي ل ن ذي ل ا ل قا ووا ت ع وا ت ع و م ه س ف ن أ في روا ب ك ت س ا د ق ل ا ن ب ر رى ن و أ

را ي ب ك "

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)

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" ن قي د لصا ا ن م ت ن ك ن إ ة ك ئ مل ل ا ب ا ن ي ت أ ت ما و ل “Why do you not bring to us the angels if you are of

the truthful ones? (al-Hijr 15:7)

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

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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)

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As a ‘practical’ book to be implemented, rather than a ‘speculative’ or ‘idealistic’ book, the Qur`ān considers the nature of the recipients instead of that of the sender. Had the reverse been the case, man would have taken its supernaturality as an excuse for not being able to implement the teaching of revelation in his life. For the messengers to be endurable, they must be humanlike.

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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)

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Functions and Relevance to human lifeExpounder of the Qur’anLegislatorRole model / Qudwatun hasanahTotal obedience to the Prophet

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Expounder of the Qur’anWithout the [Prophetic]Sunnah the Qur’an would

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

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م " ه ل ع ل و م ه ي ل إ ل ز ن ما س ا ن ل ل ن ي ب ت ل ر ك ذ ل ا ك ي ل إ ا ن ل ز ن أ ون رو ك ف ت ي “

“(We sent them) with Clear Signs and Scriptures and We have sent down unto thee (also) the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought.” [al-Nahl (16): 44].

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According to many interpreters, the Arabic word al-Dhikra in the Quran refers to the Sunnah of the Prophet (SAW). The role of the Sunnah therefore is to explain the Holy Qur’an so that it is understood by the people.

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

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Legislator

It can be an independent source of Law. The Sunnah states many things that are not found in the Holy Qur’an which all Muslims are obliged to follow. Allah (SWT) says,

ه " ل ل ا قوا ت وا هوا ت ن فا ه ن ع م ك ها ن ما و ه ذو خ ف ل سو ر ل ا م ك ا ت آ ما وب قا ع ل ا د دي ش ه ل ل ا ن إ "

“…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].

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" ث " (العراف: ئ با خ م ال ه ي ل ع م ر ح ي و ت با ي ط م ال ه ل ل ح 157ي )

He (The Prophet) allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure).

In this verse we find that the legislative authority is bestowed upon the Prophet. So he acts as the society’s law- giver.

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Role model / Qudwatun hasanahThe Qur’an instructs us to emulate the Prophet (SAW);

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

ه " ل ل ا رجو ي ن كا ن م ل ة ن س ح ة و س أ ه ل ل ا ل سو ر في م ك ل ن كا د ق لرا ي ث ك ه ل ل ا ر ك ذ و ر خ ل ا م و ي ل وا "

“Ye have indeed in the Messenger of Allah uswah hasanah (beautiful pattern of conduct) for any one whose hope is in Allah and the Final day, and who engages much in the praise of Allah.” [al-Ahzab (33): 21]

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Total obedience to the Prophet

Following the Sunnah of the Prophet is an obligation upon every Muslim; No Muslim is considered a believer in Allah (SWT) without following the Sunnah of the Prophet (SAW). Allah (SWT) says in the Holy Qur’an:

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ل " م ث م ه ن ي ب ر ج ش ما في ك مو ك ح ي تى ح نون م ؤ ي ل ك ب ر و فلما ي ل س ت موا ل س ي و ت ي ض ق ما م جا ر ح م ه س ف ن أ في دوا ج ي "

“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].

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Severe Punishment will inflicted upon those who do not follow the Sunnah of the prophet. Allah (SWT) says in the Holy Qur’an,

م " ه ب صي ي و أ ة ن ت ف م ه ب صي ت ن أ ه ر م أ ن ع ن فو ل خا ي ن ذي ل ا ر ذ ح ي ل فم ي ل أ ب ذا ع "

“…then let those beware who withstand the Messenger’s order, let some trial befall them, or a grievous Penalty be inflicted on them.” [al-Nur (24): 63] 164

Obedience to the Prophet is obedience to Allah and disobedience to him is considered disobedience to Allah (SWT). Allah (SWT) says in the Holy Qur’an,

ما " ف لى و ت ن م و ه ل ل ا ع طا أ د ق ف ل سو ر ل ا ع ط ي ن مظا في ح م ه ي ل ع اك ن ل س ر أ "

“He who obeys the Messenger, obeys Allah; but if any turn away, We have not sent thee to watch over their (evil deeds).” [al-Nisa’ (4): 80].

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The phenomenon and universality of prophethood 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:

ها " في خل ل إ ة م أ ن م ن إ و را ذي ن و را شي ب ق ح ل ا ب ك ا ن ل س ر أ ا ن إر ذي ن "

“There never was a people without a Warner having lived among them.” (35:24)

" سول ر ة م أ ل ك في ا ن ث ع ب د ق ل و " “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.

ها " ج و ز ها ن م ق ل خ و ة د ح ا و س ف ن ن م م ك ق ل خ ذي ل ا م ك ب ر قوا ت ا س ا ن ل ا ها ي أ ا ين إ م حا ر ل وا ه ب ن لو ء سا ت ذي ل ا ه ل ل ا قوا ت وا ء سا ن و را ي ث ك ل جا ر ما ه ن م ث ب و

ا ب قي ر م ك ي ل ع ن كا ه ل ل "ا

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].

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 tends to be forgetful, overwhelmed with superstitions, myths and all types of false notions. Within such circumstances, God raised prophets among every nation,

" ل سو ر ة م أ ل ك ل و " (to every people (was sent) a messenger) [10:47],

" ر ذي ن ها في خل ل إ ة م أ ن م ن إ و "(and there never was a people, without a warner

having lived among them (in the past).) [35:24].

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Despite their relative differences, their messages were the same in their fundamentals. All messengers of God did away with all customs of ignorance and taught their people the right course of action. They preached adherence to a life of piety, goodness and peace. They also preached belief in life after death with its just mechanism of reward and punishment and, the most important of all, belief in the unity of God to Whom alone service and worship are due

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Speaking on behalf of God’s messengers, Prophet Muhammad (p.b.u.h.) declares the universal Divine Unity: “The best thing I and the Prophets before me have said is: ‘There is no god but Allah, alone, without any partner’.

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These revelations universally declare that God sent Messengers to every people throughout the world. The names of some of these are known to us through the Qur’an, but there is also a large number whose names have not been made known to us.

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ا " ن ي ح و أ و ه د ع ب ن م ن ي ي ب ن ل وا ح نو لى إ ا ن ي ح و أ ما ك ك ي ل إ ا ن ي ح و أ ا ن إط با س ل وا قوب ع ي و ق حا س إ و ل عي ما س إ و م هي را ب إ لى إ

وود دا ا ن ي ت آ و ن ما ي ل س و ن رو ها و س ن يو و ب يو أ و سى عي وم ل سل ر و ل ب ق ن م ك ي ل ع م ه ا ن صص ق د ق سل ر و را بو ز

ما ي ل ك ت سى مو ه ل ل ا م ل ك و ك ي ل ع م ه ص ص ق ن " “We inspire thee as We inspired Noah and the prophets

after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms. Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct” (4:163-164)

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ن " م م ه ن م و ك ي ل ع ا ن ص ص ق ن م م ه ن م ك ل ب ق ن م سل ر ا ن ل س ر أ د ق ل ويك ل ع ص ص ق ن م ل "

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)

م " هي را ب إ لى إ ل ز ن أ ما و ا ن ي ل إ ل ز ن أ ما و ه ل ل ا ب ا ن م آ لوا قوموسى ي ت و أ ما و ط ا ب س ل وا ب قو ع ي و ق حا س إ و ل عي ما س إ و

م ه ن م د ح أ ن ي ب ق ر ف ن ل م ه ب ر ن م يون ب ن ل ا ي ت و أ ما و سى عي ومون ل س م ه ل ن ح ن و "

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)

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ة " و ب ن ل وا م ك ح ل وا ب ا ت ك ل ا ه ل ل ا ه ي ت ؤ ي ن أ ر ش ب ل ن كا مان ك ل و ه ل ل ا ن دو ن م لي دا ا ب ع نوا كو ناس ل ل ل قو ي م ث

م ت ن ك ما ب و ب ا ت ك ل ا ن مو ل ع ت م ت ن ك ما ب ن ي ي ن ا ب ر نوا كون ي ي ب ن ل وا ة ك ئ مل ل ا ذوا خ ت ت ن أ م ك ر م أ ي ول ن سو ر د ت

ن مو ل س م م ت ن أ ذ إ د ع ب ر ف ك ل ا ب م ك ر م أ ي أ ا ب ا ب ر أ "

“It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: "Be ye my worshippers rather than Allah's": on the contrary (He would say) "Be ye worshippers of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly. Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (To Allah in Islam)? " (3:79-80)

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The names we know are 25 out of 124,000 (or perhaps 224,000); even then we do not know exactly where and when many of them lived.

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The Finality of Prophet MuhammadThere 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.

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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.

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3. The people had not received complete mandate of Allah through a former prophet. Hence succeeding prophets were sent to fulfil the task of completing the religion of Allah.

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

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

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Al-Akhirah (the End, Hereafter)Belief in al-Akhirah is a basic article of Islamic faith,

along with belief in God, His angels, His Books, and His Messengers, Divine Decree and Predestination. After the doctrine of tawhid and Revelation, al-Akhirah is the most repeated theme with all vigour in the Qur`ān.

All of the teachings of Islam would crumble if the afterlife or the eternal life were to be denied. It is therefore incomplete and indeed impossible to discuss the teachings of Islam without referring to the great significance that al-Akhirah possesses, not only for man’s final end but also for his life in this world .

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Al-Akhirah literally translates into English as ‘the last’ or “the end”. As it deals with the end and ultimate destiny of mankind and the world, it is often enclosed within a Greek term eschatology, meaning “the science or teachings concerning the last things.”

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Al-Akhirah, in Islamic belief system, specifically refers to the ‘Hereafter’. It signifies both “the other and ultimate state of existence in the world to come and the life of everlasting duration,” and “the good or blessing of the ultimate state of the other world.” In both senses, it is opposed to al-Dunyā, which means the “here-and-now” of life and immediate and transient values.

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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.”

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The end of the world is not a complete extinction or an ultimate end, but the beginning of a completely new state of existence with new laws and systems that afford eternity. Likewise, death is not an irrevocable end of humankind, but the passage into a new and eternal life. The Qur`ān leaves no doubt that the alternatives for each individual at the Day of Judgment are two: the bliss of the Heaven or the torment of the Hell.

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The Names of al-ĀkhirahAl-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.

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It is known as the Day of Resurrection (Yawm al-Qiyāmah/al-Ba‘th) when all the dead bodies will be brought back to life and then assembled (the Day of Assembly “Yawm al-Jam‘”) to stand trial (the Day of Judgment “Yawm al-Dīn”) and account for individual deeds of commission and omission (the Day of Reckoning “Yawm al- isāb”). Ḥ

185

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-

āqqah). Unlike this worldly and transient life, it is Ḥthe Hereafter (al-Ākhirah), the Day of Eternal Life (Yawm al-Khulūd).

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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.

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The Unbelievers and al-AkhirahResurrection or the final accounting

was an idea which the secular Makkan pagans found very hard to accept. In fact, besides the doctrines of Tawhid (monotheism/Oneness of God) and of Revelation itself, this doctrine was the most difficult for them to accept.

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ديدا " ج لقا خ ن ثو عو ب م ل ا ن إ أ ا ت فا ر و ظاما ع ا ن ك ذا ئ أ ا و ل قا وفي ر ب ك ي ما م لقا خ و أ ديدا ح و أ ة ر جا ح ا نو كو قل

ل و أ م ك ر ط ف ذي ل ا ل ق ا ن د عي ي من لون قو ي س ف م ك ر دو صل ق و ه تى م لون قو ي و م ه س ؤو ر ك ي ل إ ن ضو غ ن ي س ف ة ر م

ا ب ري ق كون ي أن سى السراء ع “ They say: "What! when we are reduced to bones and

dust, should we really be raised up (to be) a new creation?" Say: Become stones or iron. Or created matter which, in your minds, is hardest (to be raised up),- (Yet shall ye be raised up)!" then will they say: "Who will cause us to return?" Say: "He who created you first!" Then will they wag their heads towards thee, and say, "When will that be?" Say, "May be it will be quite soon! (17:49-51)

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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

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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

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It is only in the Hereafter that all deeds, however extensive or infinitesimal, will be irresistibly exposed, scrupulously scrutinized and then adequately requited.

س " ف ن م ل ظ ت فل ة م ا ي ق ل ا م و ي ل ط س ق ل ا ن زي وا م ل ا ع ض ن وفى ك و ها ب ا ن ي ت أ ل د ر خ ن م ة ب ح ل قا ث م ن كا ن إ و ا ئ ي ش

ن ي ب س حا ا ن ب " “We shall set up scales of justice for the Day of Resurrection, so that not a soul will be dealt with unjustly in the least, and if there be (no more than) the weight of a mustard seed, We will bring it (to account): and enough are We to take account.”(21:47; see also 10:61; 31:16)

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

The life indeed is incomplete if considered from the perspective of this world alone, where values are grounded 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 and immediate concerns wherein the means are substituted for ends and even pseudo-means for real ends, where falsehood is not only substituted for truth but becomes truth, and even more attractive than truth.

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So what makes the Hereafter better than this worldly life is not only because of the quality of its life, but also because of the eternity (everlastingness) and permanence of such a life.

The Qur`ān simultaneously maintains both characteristics when it states:

" قى ب أ و ر ي خ ة ر خ ل وا ا ي ن د ل ا ة ا ي ح ل ا ن رو ث ؤ ت ل ب "“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 purposeful meaning and indeed to make a good sense of al-Dunyā in its entirety, there must be an ultimate end to which human actions are directed

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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.

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The Qur`ān makes frequent reference to such conflicts and conflict- resolution:

" ن لو م ع ت ما ع ل أ س ن ول ا ن م ر ج أ ما ع ن لو أ س ت ل ل قح ا ت ف ل ا و ه و ق لح ا ب ا ن ن ي ب ح ت ف ي م ث ا ن ب ر ا ن ن ي ب ع م ج ي ل ق

م ي ل ع ل "ا

“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)

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رى " نصا ل وا ن ي ئ ب صا ل وا دوا ها ن ذي ل وا نوا م آ ن ذي ل ا ن إم و ي م ه ن ي ب ل فص ي ه ل ل ا ن إ كوا ر ش أ ن ذي ل وا س جو م ل وا

د هي ش ء ي ش ل ك لى ع ه ل ل ا ن إ ة م ا ي ق ل "ا

“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).

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The Benefits of belief in al-Akhirah

Belief in al-Akhirah has several benefits at different levels. There are individual benefits, social benefits and civilizational benefits.

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Individual BenefitsAt 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.

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Thus, his belief in al-Akhirah not only raises qualitatively the level of his deeds but also accelerates their quantitative growth. His behaviour is therefore shaped by truthfulness and sincerity.

Belief in al-Akhirah also provides a psychological benefit to an individual.

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Belief in the afterlife, when all ‘true’ lovers will be reunited, (43:67,70; 13:23; 36:56; 40:8) can console the bereaved for the loss of their beloved ones. It is also a source of consolation for elderly and a terminally ill patient as they would know that his departure does not mean his total extinction, but rather a passage to an eternal life where he can enjoy eternal comfort, if he strives for it in this worldly life .

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It prevents young people from wasting their lives in transitory and trivial things.

It gives hope to the elderly as they move closer to the grave.

It helps to endure the death of the loved ones. Who believe that they will be reunited with their deceased loved ones in a far better world, would find true consolation in the Resurrection.

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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.

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Social BenefitsA 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.

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That is because one who holds this belief will obey a series of ethical principles (having eschatological implications) without hypocrisy and without being subject to external pressure.

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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

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Belief in al-Akhirah also has civilizational benefits. Enamoured with his vast potentialities and

tremendous material achievements, man can do many things – virtue and vice, commendable and abominable – simply because he can do them. This attitude will lead to irresponsible subjugation of nature, amounting to unsustainable development.

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However, belief in al-Akhirah (when everyone will be accountable for his deeds and misdeeds) will imbue one with the sense of responsibility, which is a condition of sustainable development. Man will consequently choose the right course of action

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Belief in al-Akhirah should be seen as a source of strength and not of weakness, for any responsible individuals, societies and civilizations. Human beings are expected to exhaust their potentialities and invest them in long-term rewards: greater efforts for greater rewards.

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Instead of resigning to the lower and immediate values, the basal pursuits of al-Dunyā, he is encouraged to strive for long-range results of al-Akhirah. That is why the Qur`ān often exhorts man to “deliberate on that which one has sent forth for the morrow,” (59:18)

ت " م د ق ما س ف ن ر ظ ن ت ل و ه ل ل ا قوا ت ا نوا م آ ن ذي ل ا ها ي أ ا يلون م ع ت ما ب ر ي ب خ ه ل ل ا ن إ ه ل ل ا قوا ت وا د غ ل "

for whatever accrues to a person is the consequence of previous deeds.

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To conclude, we may ask “Is there anything to lose if one believes in al-Akhirah and works for it?” The answer is negative, one will lose nothing.

Akhirah is not a mere “belief”. It is a reality & the belief in this reality must lead to virtuous life with lofty ideals…

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To invest one’s thought and action in al-Akhirah means to live a purposeful and responsible life in this world and to prepare for one’s eternal felicity in the world to come. The important lesson to be learned is to keep always in mind the reality of afterlife, the ultimate consequence of one’s actions and one’s responsibility towards Allah for what one does.

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Belief in al-Akhirah is not a sort of ‘blind faith’. Rather, it is rational and necessary if only to make any sense of the existence in this worldly life.

We must not mistake absence of experiential knowledge for knowledge of absence. By its essence, al-Akhirah is not meant to be experienced in this world, because it starts where all worldly experiences stop. It will be the last and ultimate experience awaiting humankind!

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Man; His Creation, His Purposes and His Functions

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Man in Islam is a multidimensional creature; stands between the material and spiritual worlds and partakes the nature of both.

God has originated him from clay, so the animal world is reflected. Due to this bodily dimension, man needs resources of the material world for his personal growth and social fulfillments.

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Spiritually, God breathed His own spirit in to him so that from one side the spiritual world is reflected in him, the part that constitutes the relationship to his Lord.

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The Qur`an addresses mankind in two crucial dimensions. First, man is addressed in his ultimate nature: his essential characteristics and behaviors; as such man takes several integral features and attributes, such as Insan (human being), Bashar (man kind), Bani Adam (children of Adam)

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The second crucial dimension is man as a moral creature. In this regard the Qur`an employs terms such as Khilafah (vicegerency), Taqwa (piety), Iman (belief / faith), Islam (total submission to God), and their opposite terms such as Fujur (immorality), Kufur (disbelief), Nifaq (hypocrisy) .

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Creation (of man) versus Evolution

Man is God’s creature just like other created beings. He has been created in the best conceivable pattern.

God fashioned Adam out of baked clay, which, when organized into a human being, produces an extract, sulalah (reproductive semen). When injected into the womb, this semen undergoes a creative process, as has been described in the Qur’an.

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في " ة ف ط ن ه ا ن ل ع ج م ث ن طي ن م ة ل سل ن م ن سا ن ل ا ا ن ق ل خ د ق ل وة ضغ م ة ق ل ع ل ا ا ن ق ل خ ف ة ق ل ع ة ف ط ن ل ا ا ن ق ل خ م ث ن كي م ر را ق

ه ا ن أ ش ن أ م ث ما ح ل م ظا ع ل ا ا ن و س ك ف ما ظا ع ة غ ض م ل ا ا ن ق ل خ فن قي ل خا ل ا ن س ح أ ه ل ل ا ك ر ا ب ت ف ر خ آ قا ل خ "

“And certainly We created man of an extract of clay; Then We placed him as (a drop of) sperm in a place of rest, firmly fixed; Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then we made out of that lump bones and clothed the bones with flesh; then we developed out of it another creature. So blessed be Allah, the best to create!”(Qur’an 23:12-14.)

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EvolutionThe way in which living things change and

develop over millions of years, or a gradual process of change and development:

Charles Darwin(1809–1882), renowned naturalist and thinker is associated with the theory of evolution by natural selection.

Darwin's theory of evolution: Darwin's theory of evolution maintained that all living beings emerged as a result of chance and thus denied Creation.

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There are more than a million species living on the earth. How did these creatures with entirely distinct features and perfect designs come into being? Anyone who uses his reason would understand that life is the work of a perfect and supreme creation.

The idea that life is the product of an uncontrolled, purposeless process of coincidence is a 19th century myth. Looking at the matter from the primitive level of the science of the period, evolutionists assumed that life was very "simple".

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Different branches of science like biochemistry, genetics, and paleontology have demonstrated that the claims that life originated as a result of "coincidences" is deceptive.

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The Status of Man

Man is God’s creature just like other created beings. But these creatures have been made subservient to him.

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It is Allah Who hath created the heavens and the earth and sendeth down rain from the skies, and with it bringeth out fruits wherewith to feed you; it is He Who hath made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) hath He made subject to you. And He hath made subject to you the sun and the moon, both diligently pursuing their courses; and the night and the day hath he (also) made subject to you. And He giveth you of all that ye ask for. But if ye count the favours of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude

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Indeed, man has been raised far above most other creatures:

م " ه ا ن ق ز ر و ر ح ب ل وا ر ب ل ا في م ه ا ن ل م ح و م د آ ني ب ا ن م ر ك د ق ل ول ضي ف ت ا ن ق ل خ ن م م ر ي ث ك لى ع م ه ا ن ل فض و ت ا ب ي ط ل ا ن م “

We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation. (Qur’an 17: 70).

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The Purpose of Creation‘Ibādah

Khilāfah

Amānah

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ق" فو م ك ض ع ب ع ف ر و ض ر ل ا ف ئ ل خ م ك ل ع ج ذي ل ا و ه وع ري س سس كس ب رسس نس سس إ مس ك ا ت آ مساس فسسيس مس ك و ل ب ي س سس ل تس رجا س س دسس ضس ع ب

" م حي ر ر فو غ ل ه ن إ و ب قا ع ل اIt is He Who has made you (His) agents, inheritors of

the earth: He has raised you in ranks, some above others: that He may try you in the gifts He has given you: for your Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful. (Al-Anam, 6: 165)

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Meaning of KhalifahKhalifah 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.

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A Khalifah is entrusted with certain powers to govern/ manage the world;

A Khalifah is given freedom of action but he has to choose the right thing and leave the wrong one;

A Khalifah has duties and responsibilities to His Creator; to himself, to his fellow men and to other creatures of Allah.

A Khalifah is equipped with knowledge (of everything, good and bad, right and wrong) so that he is able to establish justice.

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Allah provided man with everything he needs to fulfill his responsibilities; material and immaterial things.

A Khalifah will be held responsible and accountable for all his actions on the Day of Judgment.

A khalifah is promised Paradise if he succeeds in fulfilling his responsibilities and Hell-Fire if he fails to do so.

Allah has from to time sent Prophets and Messengers to guide the children of Adam:

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م " ك ي ل ع ن صو ق ي م ك ن م ل س ر م ك ن ي ت أ ي ما إ م د آ ني ب ا يم ه ول م ه ي ل ع ف و خ فل ح ل ص أ و قى ت ا ن م ف تي ا ي آ

ن نو ز ح ي "“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: 234

م " ه د ه ش أ و م ه ت ي ر ذ م ه ر هو ظ ن م م د آ ني ب من ك ب ر ذ خ أ ذ إ وم و ي لوا قو ت ن أ ا ن د ه ش لى ب لوا قا م ك ب ر ب ت س ل أ م ه س ف ن أ لى ع

ن ي ل ف غا ذا ه ن ع ا ن ك ا ن إ ة م ا ي ق ل "ا “When thy Lord drew forth from the Children of Adam

from loins-their descendants, and made them testify concerning themselves, (saying): “Am I not your Lord (who cherishes and sustains you)?”-They said: “Yea! We do testify!” (This), lest ye should say on the Day of Judgment: “Of this we were never mindful.” [al-A‘raf (7): 172].

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It is narrated by Ubayy ibn Ka‘b that “Allah gathered the whole of mankind and arranged it into separate groups according to their kinds or periods and gave them human shape and the power of speech. Then he took a Covenant from and made them witnesses concerning themselves and asked, ‘Am I not your Lord?’ They answered, ‘Most certainly, You alone are our Lord.’ Then Allah said, ‘I ask the earth and the heavens and your father Adam to bear witness to this effect, lest you should say on the day of resurrection that you had no knowledge of this. So note it well that none other than I is worthy of worship (and obedience) and that there is no

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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.’ ”

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The above narration implies that Tawhid (belief in the Oneness of Allah) is implanted in human nature; everyone is born on Fitrah and it is the parents who misguide him.

The righteous people fulfill their covenant with Allah and they never break it:

Allah (SWT) says: ر " م أ ما ن عو قط ي و ه ق ا ث مي د ع ب ن م ه ل ل ا د ه ع ن ضو ق ن ي ن ذي ل وا

ة ن ع ل ل ا م ه ل ك ئ ل و أ ض ر ل ا في دون س ف ي و ل ص يو ن أ ه ب ه ل ل ار دا ل ا ء سو م ه ل و "

“They (the righteous) fulfill their Covenant with Allah, and break it not after confirming it.” [al-Ra‘d (13): 25]

On the contrary, the wrong doers break their Covenant with Allah.

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Allah says, “But those who break the Covenant of Allah, after having plighted their word thereto, and cut asunder those things which Allah has commanded to be joined, and work mischief in the land-on them is the Curse; for them is the terrible Home!.” (13: 25).

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Responsibilities of a KhalifahSocial responsibilitiesEconomic responsibilitiesPolitical responsibilitiesReligious responsibilities

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Meaning and Concept of FitrahFitrah means: “the natural constitution with

which a child is created and born, whereby he is capable of accepting the religion of truth.”

The Prophet is reported to have said “every child is born with a true faith (i.e. to worship none but Allah alone) but his parents convert him to Judaism, Christianity or Magainism…”

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Islamic Worldview and the Challenges of Globalization‘Globalization’ defined:

a phenomenon involving the integration of economies, cultures, governmental policies, and political movements around the world;

The growing economic interdependence of countries worldwide through the increasing volume of cross-border transactions in goods and services of international capital flows, and also through the rapid and widespread diffusion of technology;

it consists of processes that lead to global interdependence and the increasing rapidity of exchange across vast distances

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it has acquired three different distinct meanings: 1) Information meaning of globalization: Forces which are transforming the information pattern of the world and creating the beginnings of what has been called the information super highway. Expanding access to data and mobilising the computer and the internet into global service.

The 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.

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As early as 1962 the Canadian visionary Marshall McLuhan wrote that the electronic age was turning all humanity into a “global tribe,” and the term global village is attributed to him

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Positive Aspects of Globalization Foreign Direct Investment (FDI) has helped to

reduce poverty by creating jobs and improving incomes.

New communications and information technology have helped disseminate knowledge in many fields of study and disciplines.

Communication is cheaper and easier. Costs of telephone calls as well as travel have fallen.

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This makes it easier to understand one another. Communities although heterogeneous, can be more cooperative now that are more means of understanding each other.

Globalization makes it possible for humanity to have compassion for each other when calamities – natural or man-made – affect others.

Issues such as human rights and public accountability are brought to the fore.

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Negative Aspects of Globalization Environmental degradation due to unrestrained logging

activities of transnational corporations whose sole aim is to multiply profits.

Although poverty has been reduced to a certain extent, new economic disparities have been created. There are stark regional disparities in poverty.

Basic necessities in life are set aside in favor of profits. Many countries in the South have been occupied with facilitating foreign investment in industries that are lucrative to foreign markets and forsaking the most fundamental needs of the people.

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Globalization aids the removal of national controls over cross-border financial flows. Dramatic outflows of capital from one country to another have caused havoc in some currencies, particularly in Southeast Asia.

Advances in technology aggravated by the outflow of capital to low cost production sites in the South has caused growing unemployment in the North, which is an affront to human dignity.

Globalization has popularized the consumer culture. Consumerism has given birth to materialism where people are more interested in what they have rather than the essential aspects of humanity.

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Global consumerism is now forming a homogeneous global culture where indigenous cultures of the South are being replaced by Western cultures.

The global entertainment industry is propagating a superficial American pop culture, which titillates the senses and impairs the spirit.

Formal education systems are emphasizing technical and managerial skills responding to market demands and leaving aside traditional academic subjects. This means that education is nothing more than acquiring specific skills and techniques and less emphasis on moral education.

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Although the IT boom has given rise to an expanse of information there is a lot of information that is useless and meaningless causing people to be pre-occupied with trivia.

Double standards are present in the human rights aspect of the present world where they are used as part of Western governments’ foreign policy but only when it suits them.

Globalization has internationalized crime of all kinds.

Like crime, disease is more rampant throughout the world making the spread difficult to control.

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ExtremismExtremism 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.

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Extremism is referred to in the Holy Qur'an as follows1. Ghuluww:The Qur’an addresses the people of the Book:

عوا " ب ت ت ول ق ح ل ا ر ي غ م ك ن دي في لوا غ ت ل ب ا ت ك ل ا ل ه أ ا ي ل قء وا س ن ع لوا ض و را ي ث ك لوا ض أ و ل ب ق ن م وا ل ض د ق م و ق ء وا ه أ

ل” ي ب س ل 77(المائدة: ا )“Say: O People of the Book! Exceed not in your religion

the bounds [of what is proper]” (5:77)" 171ل تغلوا في دينكم" (النساء: )

“Commit no excesses in your religion”

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2. I'tida':ا " إن تعتدوا ول يقاتلونكم الذين ا سبيل في وقاتلوا

" المعتدين ب يح ل190:البقرة) (

“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.”

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3. Israf:It also disapproves of and rejects the tendency to

prohibit tayyibat (goodness) and zinah (beautification), which Allah has provided for His servants:

ول " بوا ر ش وا لوا ك و د ج س م ل ك د ن ع م ك ت ن زي ذوا خ م د آ ني ب ا يفين ر س م ل ا ب ح ي ل ه ن إ فوا ر س ت "

( 31:لعراف ) “O Children of Adam! wear your adornment at every

time and place of prayer:; and eat and drink and be not extravagant; surely He does not love the extravagant.” (7:31)

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Islam condemns extremism in all its forms and recommends moderation. The Prophet says:

“Beware of excessiveness in religion. [People] before you have perished as a result of [such] excessiveness.”

He also said:

“ ) “ البخاري رواه تنفروا ول وبشروا تعسروا ول يسروا(ومسلم

“ ، فسددوا غلبه، إل أحد الدين يشاد ولن يسر الدين إنوالروحة، بالغدوة ، نوا واستعي وأبشروا، وقاربوا،

الدلجة من “وشيء( البخاري (رواه

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Historical Background of ExtremismExtremism is not a new phenomenon, it can be

found in all religions.With regard to Islamic community, its root can

be found in the early history of Islam. There have been many extremist schools and sects, which have impact on other extremist groups.

In this respect, Al-Khawarij and Al-Murji’ah are the best known of early extremist groups.

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Al-KhawarijThey are the ones who set out to kill Ali bin Abi Talib due

to his rulership. Their methodology consists of freeing themselves from ‘Uthman and ‘Ali.

They believe that the person who commits a major sin will remain in the Hellfire forever.

They have branded all who oppose them as unbelievers [kaffaru man khalafahum]. They dare to heap curses on the Companions [Ashab] of the Prophet and on his Helpers [Ansar].

They do not believe in the torment of the tomb ['adhab al-qabr], nor in the Basin [Hawd], nor in the right of intercession [shafa'a]

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Al-Murji’ahThey believe that actions are deferred from Iman (al-Irja).

Thus actions, according to them, are not part of it. Iman is simply the complying of the heart. Thus the sinner, according to them, is a believer with complete Iman, even if he does what he does from the disobedient acts or he abandons what he abandons from the obedient acts.

And if we ruled that someone that abandoned one of the commandments of the Religion is a disbeliever, then that would be due to the absence of the complying in his heart not due to his abandonment of that deed. And this view, along in comparison with the views of the Khawarij, are the two opposite extremities.

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Manifestations of extremism

1. Bigotry and intolerance2. Commitment to excessiveness and

attempt to force others to do the same;3. Obsolete religious excessiveness and

overburdening of others;4. Harshness in the treatment of people and

crudeness in calling people to Islam

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It is unfair to accuse a person of “religious extreme” simply because he has adopted a ‘hard-line’ juristic opinion of certain fuqaha’. People naturally differ on this matter, even among the Prophet’s companions. For example, Ibn ‘Abbas facilitated religious matters, while Ibn ‘Umar was strict.

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A person whose knowledge of and commitment to Islam is little, or who has been brought up in an environment that neglects shari‘ah, will certainly consider even the minimal adherence to Islam as a kind of extremism.

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The contemporary extremist activities could be classified to be mainly due to ignorance and flawed method of thoughts.

Ignorance includes the following:Lack of knowledge about the Qur´an,Lacking in knowledge of the Sunnah,Lacking in knowledge of the objectives of

Shari‘ah

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Lack of knowledge of proofs and tools in concluding thoughts,

Lack of knowledge of the statements of the scholars and their legacies,

Lack of knowledge of Arabic language and its rhetoric,

Lack of historical knowledge,Ignorance of the reality and environment,Ignorance of the different levels of people and the

difference in approach.

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And the flawed method of thoughts is evident in:

Taking a very literal approach of the Qur’an and Hadith,Failure to understand comprehensivelyReinterpreting the texts,Taking directly from the texts, without proper backgroundFollowing the equivocal evidencesFailure to reconcile seemingly contradictory evidences,Lack of objectivityMaking ijtihad while not being qualified to do so.

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Remedy for extremism 1. Duties of Society2. Duties of Yong Muslims3. Knowledge, values and actions4. Sympathetic understanding of abilities, limitations

and circumstances of others5. Knowledge and insight into the sunan of Allah’s

creation6. A dialogue on the Sunan of Allah and conditions of

victory

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Liberalism‘Liberalism’ a political philosophy based on belief

in progress, the essential goodness of the human race, and the autonomy of the individual and standing for the protection of political and civil liberties;

‘Liberal’ BROAD-MINDED; especially: not bound by authoritarianism, orthodoxy, or traditional forms.

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Liberal Muslims object to the implementation of the Shari’ah on several grounds:Against theocracyFor democracyRights of womenRight of non-MuslimsFreedom of thought

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The liberals emphasized the role of reason and ijtihad and they condemned Taqlid (imitation).

They call for the re-interpretation of the Shari’ah; they argue that the revelation is divine, but interpretation is human and fallible and inevitably plural.

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Liberal Islam has been denounced by many Muslims.

The proponents of ‘Liberal Islam’ has been called by so many names including ‘Secularists’ and ‘Apostates’.

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Liberals generally claim that they are returning to the principals of the early Muslim community, arguing that the traditionalist or the fundamentalist have diverged from true Islam through their focus on the literal word rather than the ethical intent of scripture and are usually secularist in nature.

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It is He Who has made you (His) agents, inheritors of the earth: He has raised you in ranks, some above others: that He may try you in the gifts He has given you: for your Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful.

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