Professional Documents
Culture Documents
(UNGS 2030)
STANDARD CONTENTS
Worldview Defined:
Worldview is an English translation of the German term Weltanschauung. It is rendered in Arabic as Ruyat al-Islam li al-wujud, () A set of attitudes on a wide range of fundamental matters. A comprehensive set of propositions about various aspects of the world. A unified and comprehensive view of the world around us and mans place within it.
3 4
Basic assumptions and images that provide a more or less coherent, though not necessarily accurate, way of thinking about the world. A worldview is a profile of the way the people within a specified culture live, act, think, work and relate. It is a map or cultures social, religious, economic and political views and relationships
Abstract thought
Man-Structure
Revelation
Technology
Science
Conception of society
Political Dealings
World-Structure
Value-Structure Morality
IMPACT OF WORLDVIEWS 3. Helps us to correct our own values, perspectives, attitudes and behaviours 4. Helps us to formulate theories of politics, sociology, culture, etc.
1. Helps to know peoples and cultures comprehensively 2. Helps us to interact with nature, individuals, peoples, nations, cultures and civilizations
7
How far out does the universe go? Did it have a beginning and will it have an end? How was it that we humans came about here on earth? Does life have a purpose? If it does, what can give meaning to my life? Does my daily conduct matter in the long run? What happens to me at my death? Existing and Conception of God? What is good and what is bad? How can I know the good and the bad? How should I be treating others? How can I know?
10
Worldview as Basic/Abstract
Worldview formulated by prophets (revelation), great philosophers and scientists Philosophy of IIUM
Simile
Worldview influences all aspects of life Some worldviews such as Islam cover all aspects of life including the personal, social, economic, political, cultural, civilization besides dealing with spiritual, moral, and Aqidah issues. But there are other worldviews which focus only on spiritual, material, social, or economic aspects of human life. Any worldview should be able to answer the ultimate questions not necessary correct answers but at least consistent
11 12
It is not a worldview that is formed merely by amalgamation or historical concoction of various cultural values. Rather, it is a well established framework derived from the revelation and interpreted by Muslim scholars throughout Islamic history
14
This frame of reference provides us with correct and consistent answers to the ultimate questions pertinent to the issues of God, unseen, man, universe, and life. It also guides man as a vicegerent of Allah to the correct belief system, shariah, and ethical values.
The worldview of Islam encompasses both al-dunia ( ) and al-akhirah ( ) in which the dunia aspect must be inextricably linked to the akhirah aspect, and in which the akhirah aspect has ultimate and final significance.
15
16
18
19
20
Most of the western perceptions of worldview consider it as a product of culture and experience. According to them, religion itself is produced by people and culture. In the Muslim perspective, Islam or Islamic worldview is not a cultural product of Arab, Indian, or Malay. It is rather derived from the revealed word of God without corruption and change. This revelation is then understood by Muslims through their different cultural backgrounds and experiences.
21
22
worldview of Islam comprises both aldunya and al-Akhirah aspects, in which the dunya-aspect must be related profoundly to the Akhirah-aspect, and in which the Akhirah-aspect has ultimate and final significance. On the basis of this epistemological and anthological premise, Al-Attas defines the Islamic worldview as follows:
23
worldview is: the vision of reality and truth that appears before our minds eye revealing what existence is all about; for it is the world of existence in its totality that Islam is projectingThe Islamic view of reality and truth, which is a: metaphysical survey of the visible and invisible worlds including the perspective of life as a whole, is not a worldview that is formed merely by the gathering together of various cultural objects, values and phenomena into artificial coherence
24
Nor is it one that is formed gradually through a historical process of philosophical speculation and scientific discovery, which must of necessity be left vague and open-ended for future change and alteration in line with paradigms that change in correspondence with changing circumstances. It is not a worldview that undergoes a dialectical process of transformation repeated through the ages, from thesis to anti-thesis then synthesis
Revealed and preserved
Classification of Worldview
Worldview
Religious
Non-religious
Atheism
Materialism
Positivism
Rationalism
scientism
25
26
Another classification
Worldview
Religious worldview
There is a universal spirit, god, deity or divine entity This divinity has established an eternal moral order that, in part at least, can be known to human beings People have the duty to follow eternal moral dictates This human conduct has long-term (beyond individual death) significance.
27 28
Philosophical worldview
Religious worldview
Scientific worldview
It is more stable than the scientific and philosophical worldview, in terms of having certain and unchangeable principles of belief system and ethical system. The Religious worldview in general imparts to our life the sense of responsibility, meaning, and purpose. This means that life and the existence has a meaning and a purpose. Therefore, it makes our life as a responsibility towards God, and towards other people.
30
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 selfish. To Nietzsche, it was all about power - everyone is seeking to either gain or keep power over others. Because Jesus taught of love and forgiveness, Nietzsche called Him "the pale enemy". (Nietzsche died in an asylum after 10 years of syphilis- 32 induced insanity.)
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.
33
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? 34
Philosophical worldview
It derives from philosophy and it means to deal with fundamental questions of life here and hereafter. It uses logical reasoning, deduction, induction , mathematic and speculation. The Philosophical worldview is more wider in its scope than the scientific worldview. It deals with issues of philosophical and metaphysical world. 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 worldviews but they open new ways for human beings to think beyond their physical world.
35
36
Main Characteristic
It is more comprehensive than the scientific worldview, because it deals with physical and metaphysical realties. If scientific worldview deals only with certain part of the universe, the Philosophical worldview deals with the entire existence and the universe.
37
Materialism
Materialism is a theory that physical matter is the only or fundamental reality and that all beings and processes and phenomena can be explained as manifestations or results of matter. Materialism excludes the existence of entities that are radically different from or superior to the matter of our ordinary experience. In materialistic worldview, only matter matters. Everything that is not physical and material is not accepted.
38
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.
Its two main targets are therefore theism and dualistic views of human nature. It negates the existence of all that doesnt fall within the framework of change and transformation and is not perceivable by sense organs
39
40
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
Postmodernism
It is a trend to shift modern paradigm to a new paradigm which is called postmodernism. Belief that individuals are merely constructs of social forces, that there is no transcendent truth that can be known; a rejection of any one worldview or explanation of reality as well as a rejection of the reality of objective truth.
42
41
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.
43
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.
44
45
46
Secularism
5. Total Doubt 6. Multiplicities of truth, ethnicities, cultures 7. Equal representation for class gender sexual orientation
The English word secular derives from the Latin word saeculum, meaning this present age, this world of change as opposed to the eternal religious world. It is defined as the liberation of man from religious and metaphysical tutelage, the turning of his attention away from other worlds and towards this one.
48
47
Components of secularization
Disenchantment of nature
freeing of nature from its religious overtones. Nature is not a divine entity. This provides an absolute condition for the development of natural science. However highly developed a cultures powers of observation, however refined its equipment for measuring, no real scientific breakthrough is possible until man can face the natural world unafraid.
Desacralization of politics
No one rules by divine right. Significant political and social change is almost impossible in societies in which the ruling regime is directly legitimated by religious symbols.
49
50
Scientific worldview
Deconsecration (relativization) of values
The disappearance of securely grounded values There are no longer the direct expression of the divine will. They have ceased to be values and have become valuations
51
It is based on the premises and findings of science, Science is the source of all explanations pertaining to the issues of creation, life, men, and other issues Based on 4 important foundations:
Materialism, logical positivism, empiricism, skepticism
52
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.
53
54
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.
56
55
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.
57
Scientific worldview allowed the human mind to produce industries, sciences and technologies. It opened many ways for human mind to exploit nature and discover its laws.
58
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.
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 partIn 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.
60
59
61
Yet islam as a total submission has been the name of religions brought by early Gods messengers.
62
3. The submission of human beings to the guidance of God as revealed through the prophet Muhammad: " 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) 4. The submission of the followers of Prophet Muhammad to Gods practical instructions. Only the third of these can properly be translated as Islam with an uppercase Islam
64
Islam also means peace and this signifies that one can achieve real peace of body and of mind only through submission and obedience to Allah. Such life of obedience brings in peace of the heart and established real peace in the society at large. Every Muslim has to utter this word at least 5 times a day at the end of each of the five daily prayers. Always every Muslim salutes one another with: al-Salamu alaykum, meaning peace be unto you. Not only in this world would the Muslim exchange this salutation but also in the hereafter and Peace will be their greeting therein " (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) Allah (swt) calls into the abode of Peace. " " But Allah doth call to the home of peace: he doth guide whom he pleaseth to a way that is straight. (10: 25)
65
Paradise is nothing but the abode of peace: " " 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: " " 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: " " 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)
66
:al-Iman
Iman is the state of security and safety that a person enjoys when he is attached to his creator Technically: Iman is the belief in the main articles of the Islamic faith:
Believe in God and his attributes and names Believe in angels Believe in books Believe in prophethood Believe in hereafter Believe in predestination
al-Ihsan
Everything we do should be put in Ihsan form, that is, in beautiful manner. In Had'ith : ( ) Ihsan means to worship Allah as if you see Him, or if you dont see Him, He is seeing you. It also means: to do, or worship Allah in the manner He likes. To fear Allah and be certain that He is present, and watching every deed, and everything one does.
68
67
(29:69)
(32:6-7). In this verse, if God does what is beautiful through creating and making everything, including men, beautiful, then man has the obligation to do what is beautiful particularly in his relation with Allah and with other creature. Ihsan is everything in our life and in fact, when we become Muhsinin, we become protectorate servants of Allah (S.W.T). (16:128). In this verse, Allah promises support to those who beautify their deeds.
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 ( ) and Akhirah ( .)
(4:125)
(2:195). This verse, Ihsan is related to Allah, to what we do in all our life.
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.
69
70
He said:"You have spoken rightly", and we were amazed at him asking him and saying that he had spoken rightly. He said: "Then tell me about iman. He said:"It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof. He said:"You have spoken rightly". He said: " Then tell me about ihsan. He said: "It is to worship Allah as though you are seeing Him, and while you see Him not yet truly He sees you".
71
72
He said: "Then tell me about the Hour". He said: "The one questioned about it knows no better than the questioner. He said: "Then tell me about its signs. He said: "That the slave-girl will give birth to her mistress and that you will see the barefooted, naked, destitute herdsman competing in constructing lofty buildings. Then he took himself off and I stayed for a time. Then he said: "O Omar, do you know who the questioner was?" I said: "Allah and His messenger know best". He said: "He was Jibril (Gabriel), who came to you to teach you your religion. (Muslim)
Taqwa ()
Taqwa is perhaps the most important single term in the Quran.
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",
74
73
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 ones 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.
75
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.
76
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.
77
78
Comprehensiveness
It covers all aspects of life It deals with spiritual and material aspects, dunia ( ) and akhirah ( ,) seen and unseen, social, economic, political, and cultural, aspects of human life
79
80
Islam contains many legislations with regard to personal and social lives as well as national and international aspects of human life. It covers Ibadah, transaction, relation between man and man, between man and God, between man and the universe Comprehensiveness in belief ibadah system, and moral code. system,
Existence Existence of Seen & Unseen of Seen & Unseen Worlds Worlds
Life Life
81
82
Universality
Islam is not meant only for a particular group of people or a particular period of time, but it is addressed to all mankind, regardless of their social strata, races, colors, languages, cultures, and civilizations. There is a unity of religion within a diversity of cultures and ways of implementing the teaching of Islam.
83
84
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.
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)
85
86
Michael Hart in The 100, A Ranking of the Most Influential Persons In History' New York, 1978 My choice of Muhammad to lead the list of the worlds most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the secular and religious level. ...It is probable that the relative influence of Muhammad on Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity. ...It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history
87
Unity of Lordship
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).
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 ( ,) manager of the affairs of the whole universe. He is the only One who gives life and takes it away. He is Allknowing. He is merciful and does what He wishes, because He is the creator of everything. Everyone is dependent on Him whether in heaven or earth.
90
89
Allah created all things and He Is the agent on which all things depend. (al-Zumar 39:62)
Unity of worship
It is the belief in the unity of Allah's worship. He is the one, who deserves to be worshipped. He is the one who sets the way how we worship Him and we should follow His instruction and Shariah 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.
And Allaah created you all and whatever you do (al-Saffat 37:96)
91
92
Allah emphasized the importance of directing worship to Him alone by pointing out that this was the main purpose of man's creation and the essence of the message brought by all the prophets. Allah says: "" I created the jinn and humankind only that they might worship Me. (al-Dhariyiat: 51:56) "Verily, We have sent to every nation a messenger (saying), 'Worship Allah and avoid false gods'. " " 'Do not worship besides Allah that which can not help or harm you." (al-Anbiya: 21:66)
93
Allah must be referred to according to how He described Himself or how His Prophets have described Him.
There is nothing like Him and He is hearer and seer of all. (42:11)
Every Muslim should believe in the unity of Lordship, worship, and names and attributes. And if one denies one of them or all, he is considered as unbeliever ( .)
95
96
Shirk
The study of Tawheed cannot be considered complete without a careful analysis of its opposite, Shirk. Shirk literally means partnership, sharing or associating, but Islamically it refers to the act of assigning partners to Allaah in whatever form it may take. Some modern Muslim scholars interpret the concept of shirk to include all forms (kinds) of worshipping others with God, such as worshipping the material aspect of life and fearing people more than God and associating themselves in any act of Satan (Shaitan .)
Every sort of worship of whim, prestige, position, money, or personality is shirk. Because the sin of Shirk denies the very purpose of man's creation, it is to God the gravest of sins; the unforgivable sin.
"Surely Allah will not forgive the association of partners (Shirk) with Him, but He forgives (sins) less than that of whomever He wishes. (al-Nisa, 4:48) Because the sin of Shirk denies the very purpose of man's creation, it is to God the gravest of sins; the unforgivable sin
97
98
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. (A) Shirk by Association Beliefs which fall under this sub-category are ones in which a main God or Supreme Being over creation is recognized, however His dominion is shared by other lesser gods, spirits, mortals, heavenly bodies or earthly objects. Such belief systems are commonly referred to by theologians and philosophers as polytheistic (having more than one God).
100
99
Shirk in al-Ibadah
(B) Shirk by Negation This sub-category represents the various philosophies and ideologies which deny the existence of God either explicitly or implicitly. That is, in some cases God's nonexistence is stated (Atheism), while in other cases His existence is claimed, but the way in which He is conceived actually denies His existence (Pantheism).
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:
101
102
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.
105
106
Kufr
Kafara literally means to cover, to hide something; to ignore knowingly the benefit which one has received, and thence, to be unthankful. The root KFR ( )has been used in the Quran in either of the two, but conceptually linked, basic meanings: ingratitude and disbelief.
A Kafir is a person who, having thus received Gods benevolence, shows no sign of gratitude in his conduct, or even acts rebelliously against his Benefactor. He covers the truth of Islam and doesnt 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 ( .) He is the person who acknowledges that God is the creator, but he rejects to worship Allah and to follow his Shariah
107
108
(This was Our) way with the messengers We sent before you: you will find no change in Our ways. (17: 77)
"
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.
(Such was) the practice (approved) of Allah among those who lived aforetime: no change wilt thou find in the practice (approved) of Allah. (33: 62)
109 110
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.
111
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.
112
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.
113
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.
114
Kinds of Sunnatullah
Sunnatullah is categorized based on two main domains: nature (fq )and human (Anfus.) 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.
116
115
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 Gods 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.
117
Standards of this classification, initially, provide relevant ground to hold that, universality of Divine custom does not necessarily means unity of the order in either domain, i.e. human and non-human.
118
Characteristics of Sunnatullah
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. 1. 2. 3. 4. 5. Generality Permanence Predictability Exactness Diversity
119
120
God created nature and then assigned to each heavens its duty and command:
121
122
()
"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.
124
123
They said: "We do come (together), in willing obedience." So He completed them as seven firmaments in two Days and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge. (Fussilat:9-12).
125
126
And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness. And the sun runs its course for a period determined for it; that is the decree of (Him), the Exalted in Might, the AllKnowing. And the Moon, We have measured for it mansions (to traverse) till it returns like the old (and withered) lower part of a date-stalk. It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: each (just) swims along in (its own) orbit (according to law). (Yasin/36: 37127 40)
Nature is so well-knit and works with such regularity that is the prime miracle of God, cited untiringly in the Quran.
128
) ( 44 : ( ) 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!
130
129
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: 200202)
131 132
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)
134
133
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)
135 136
)93( (40)
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)
137 138
Nubuwwah
The centrality of prophethood is evident from the fact that it forms the content of the second clause of the Shahadah (testimony). It is also one of the articles of Islamic faith. The source of legitimacy of being a prophet is Allah (S.W.T) through His revelation. As it is impossible for everyone to receive revelation directly from God, the prophets (peace be upon them) then functioned as a channel to receive and transmit the Divine revelation to humankind. Though both revelation and prophethood are not the same, they overlap and are very much interrelated.
140
142
During his experience, a prophets faculties raised to the point of frenzy and he is under the domination of a Divine power which he cannot resist, and his innermost belief, all the while, is that the message of guidance and salvation has come directly from God as a revelation and must be conveyed at once to his fellow beings. A prophet is like a branch which arches out from the Divine to the human realm.
143
Rasul & Nabi The two words are used interchangeably in the Qur'an, the same person sometimes being called nabi and sometimes rasul; while occasionally both names are combined. The reason seems to be that the prophet has two 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.
144
The word rasul has a wider significance, being applicable to every messenger in a literal sense; and the angels are called Divine Messengers [rasul], because they are also bearers of the Divine messages when complying with His Will.
rasul is higher than nabi, because the rasul brings a divine legislation with him, whereas the nabi follows the legislation of the previous rasul. Thus, rasul is also nabi, but a nabi may not necessarily be a rasul.
145
146
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.
148
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-Jumah: 2)
Some of the questions that have occupied human minds from time immoral are more important than others; and some are easily discoverable by human reason than others. The entire range of human concerns that might have called for an external intervention may be classified into three ascending categories of importance: (1) what reason can generally discover/solve; (2) what reason can discover/solve but may err; (3) and what falls beyond rational ambit
150
149
152
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.
153
" "
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)
154
Why do you not bring to us the angels if you are of the truthful ones? (al-Hjr 15:7) They say: "Why is not an angel sent down to him?" If we did send down an angel, the matter would be settled at once, and no respite would be granted them.
156
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)
155
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)
157
As a practical book to be implemented, rather than a speculative or idealistic book, the Qur`n 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.
158
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-Anam 6:8-9
159
161
2) It is an explanation of the Holy Quran; Without the Sunnah the Quran would remain an abstract or a misunderstood Book. Allah (SWT) says in reference to the Sunnah as an explanation of the Holy Quran,
164
"
(We sent them) with Clear Signs and Scriptures and We have sent down unto thee (also) the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought. [alNahl (16): 44].
165
According to many Quran interpreters, the word Message which is called in Arabic al-Zikra refers to the Sunnah of the Prophet (SAW). The role of the Sunnah therefore is to explain the Holy Quran so that it is understood by the people.
166
Through the Sunnah we get to know many of the things commanded in Islam; for example, we get to know how to perform the Salat, Hajj (pilgrimage to Maccah) and Fasting. Through the Sunnah we also get to know about many of the things forbidden in Islam.
167
3) The Quran instructs us to emulate the Prophet (SAW); i.e. to take him as the best example (idola) in whatever we do. Allah (SWT) says in reference to this, " " Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final day, and who engages much in the praise of Allah. [al-Ahzab (33): 21]
168
4) Following the Sunnah of the Prophet is an obligation upon every Muslim; No Muslim is considered a believer in Allah (SWT) without following the Sunnah of the Prophet (SAW). Allah (SWT) says in the Holy Quran:
" "
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].
170
169
5) Severe Punishment will inflicted upon those who do not follow the Sunnah of the prophet. Allah (SWT) says in the Holy Quran,
" "
6) The Prophet never told any lies. Whatever he said is revelation from Allah (SWT). Allah (SWT) says in the Holy Quran,
" "
then let those beware who withstand the Messengers order, let some trial befall them, or a grievous Penalty be inflicted on them. [al-Nur (24): 63]
171
Nor does he say (aught) of (his own) Desire. It is no less than inspiration sent down to him. [al-Najm (53): 3-4].
172
7) Obedience to the Prophet is obedience to Allah and disobedience to him is considered disobedience to Allah (SWT). Allah (SWT) says in the Holy Quran, " " 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].
8) It can be an independent source of Law. The Sunnah states many things that are not found in the Holy Quran which all Muslims are obliged to follow. Allah (SWT) says, " " So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment. [al-hashr (59): 7].
173
174
Rather than being an inclusive commodity or privilege of any nation, prophethood is a universal phenomenon. " " According to the Quranic narration, the human race began from one man: Adam (peace be upon him) from whom the family of man grew and the human race multiplied [4:1]. Adam, being the first man on earth, was also the first prophet of God (p.b.u.h.).
" "
And We assuredly sent among every people a Messenger. (16:36)
175
176
After a long break of revelation, humankind tends to be forgetful, overwhelmed with superstitions, myths and all types of false notions. Within such circumstances, God raised prophets among every nation, " " (to every people (was sent) a messenger) [10:47], " " (and there never was a people, without a warner having lived among them (in the past).) [35:24].
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
177 178
Speaking on behalf of Gods messengers, Prophet Muammad (p.b.u.h.) declares the universal Divine Unity: The best thing I and the prophets before me have said is: There is no god but Allah, alone, without any partner.
These revelations universally declare that God sent Messengers to every people throughout the world. The names of some of these are known to us through the Quran, but there is also a large number whose names have not been made known to us.
179
180
" " 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)
" " We did in times past send Messengers before you; of them there are some whose stories We have related to you, and some whose story We have not related to you. (40:78) " " We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam)." (2:136; 3:84)
181
182
" "
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)
183
The names we know are 28 out of 124,000 (or perhaps 224,000); even then we do not know exactly where and when many of them lived.
184
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.
186
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)
187
As man continues to be plagued by moral confusion and his moral maturity is conditional upon his constantly seeking guidance from the Divine Books, especially the Quran. Indeed, man has not become mature in the sense that he can dispense with Divine guidance.
It is true that the Quran was directly dealing with the ongoing issues of the Arabian peninsula of the seventh century CE. However, it should be equally recognized that these acute problems were not peculiar to that context alone. They happened in the past and are still happening now in the present time (though in a more complex way); and there is no indication that they will cease to exist in the future. They are the characteristics of humankind. On this ground, the Quran is a response to the ultimate concerns of humankind
190
189
Belief in al-Akhirah is a basic article of Islamic faith, along with belief in God, His angels, His Books, and His Messengers, Divine Decree and Predestination. After the doctrine of tawhid and Revelation, alAkhirah is the most repeated theme with all vigour in the Qur`n. 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 mans final end but also for his life in this 192 world .
Al-Akhirah literally translates into English as the last or the end As it deals with the end and ultimate destiny of mankind and the world, it is often enclosed within a Greek term eschatology, means the science or teachings concerning the last things.
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-Duny, which means the here-andnow of life and immediate and transient values.
194
193
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.
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`n 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.
196
195
197
Because the events seen to take place on that Day are great and numerous, it is known as the Eventful day (al-Qriah) that is Real, beyond any doubt (al-qqah). Unlike this worldly and transient life, it is the Hereafter (al-khirah), the Day of Eternal Life (Yawm al-Khuld).
Because in this worldly life, whoever comes eventually departs, and whoever departs never returns, al-khirah is the Day that is certainly approaching and Imminent (Yawm al-zifah), and the final Hour (al-Sah) the knowledge of its appointed time is known to God alone.
199
200
" 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)
202
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 Gods justice and the need for a precise accounting of mens deeds and misdeeds makes resurrection irrefutably necessary
204
It is only in the Hereafter that all deeds, however extensive or infinitesimal, will be irresistibly exposed, scrupulously scrutinized and then adequately requited. " " We shall set up scales of justice for the Day of Resurrection, so that not a soul will be dealt with unjustly in the least, and if there be (no more than) the weight of a mustard seed, We will bring it (to account): and enough are We to take account.(21:47; see also 10:61; 31:16)
205
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.
206
In the Hereafter every person will find his deepest self, fully excavated from the debris of extrinsic and immediate concerns wherein the means is substituted for ends and even pseudo-means for real ends, where falsehood is not only substituted for truth but becomes truth, and even more attractive than truth.
207
So what makes the Hereafter better than this worldly life is not only because of the quality of its life, but also because of the everlastingness and permanence of such a life. The Qur`n simultaneously maintains both characteristics when it states: " " But the Hereafter is better [in quality of life] and more enduring [in duration]. (87:16-17).
208
Thirdly, disputes, dissensions, and conflicts of human orientations must be finally resolved.
Thus, in order to give our life and efforts a meaningful meaning and indeed to make a good sense of al-Duny in its entirety, there must be an ultimate end to which human actions are directed
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.
209
210
The Qur`n makes frequent reference to such conflicts and conflict- resolution: " "
Say: "You shall not be questioned as to our
" "
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`n 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).
212
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)
211
Belief in al-Akhirah has several benefits at different levels. There are individual benefits, social benefits and civilizational benefits.
213
Thus, his belief in al-Akhirah not only raises qualitatively the level of his deeds but also accelerates their quantitative growth. His behaviour is therefore shaped by truthfulness and sincerity. Belief in al-Akhirah also provides psychological benefit to an individual. a
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 .
216
215
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.
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.
218
217
Social Benefits A society composed of such individuals who believe in al-Akhirah and live to it has much to gain. After belief in God, belief in al-Akhirah has the primary place in preserving social security and preventing the spread of corruption, crime and violation of law. It is a force capable of taming the rebellious desires of the soul.
That is because who holds this belief will obey a series of ethical principles (having eschatological implications) without hypocrisy and without being subject to external pressure.
219
220
It is the belief and knowledge of the teleological implication of ones conduct within ones 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
221
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.
222
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
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.
223
224
Instead of resigning to the lower and immediate values, the basal pursuits of al-Duny, he is encouraged to strive for long-range results of alAkhirah. That is why the Qur`n often exhorts man to deliberate on that which one has sent forth for the morrow, (59:18) " " for whatever accrues to a person is the consequence of previous deeds.
225
To conclude, we may ask Is there anything to lose if one believes in alAkhirah and works for it? The answer is negative, one will lose nothing.
226
To invest ones thought and action in al-Akhirah means to live a purposeful and responsible life in this world and to prepare for ones 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 ones actions and ones responsibly for Allah for what one does.
227
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!
228
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.
229 230
Spiritually, God breathed His own spirit in to him so that from one side the spiritual world is reflected in him, the part that constitutes the relationship to his Lord.
The Qur`an addresses mankind from two crucial dimensions. First, man is addressed in his ultimate nature: his essential characteristics and behaviors; as such man takes several integral features and attributes, such as Insan (human being), Bashar (man kind), Bani Adam (children of Adam)
232
231
Evolution
The second crucial dimension that the Qur`an deals with mankind is man as a moral creature. In this regard the Qur`an employs terms such as Khilafah (vicegerency), Taqwa (piety), Iman (believing), Islam (total submission to God), or their opposite terms such as Fujur (immorality), Kufur (disbelieving), Nifaq (hypocrite)
233
The way in which living things change and develop over millions of years, or a gradual process of change and development: Charles Darwin(18091882), renowned naturalist and thinker 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.
234
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".
235
Different branches of science like biochemistry, genetics, and palaeontology have demonstrated that the claims that life originated as a result of "coincidences" is deceptive.
236
Creation of man
Man is Gods creature just like other created beings. He has been created in the best conceivable pattern. God fashioned Adam out of baked clay, which, when organized into a human being, produces an extract, sulalah (reproductive semen). When injected into the womb, this semen undergoes a creative process, as has been described the Quran.
237
" " 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! (Quran 23:12-14.)
238
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
240
239
Ibdah
Khilfah
Amnah
242
241
Meaning of Khalifah
" " 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. (AlAnam, 6: 165)
243
Khalifah means: One who exercises delegated power on behalf of the Supreme Authority. In this way he is not the master but the deputy of the One who has entrusted him with power.
244
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.
245
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:
246
" "
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-Araf (7): 35]. The responsibility given to man as Khalifah is known as Amanah (trust). In some places of the Holy Quran it is known as Mithaq (covenant). Allah says in the Holy Quran:
247
" " 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-Araf (7): 172].
248
It is narrated by Ubayy ibn Kab 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
249
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.
250
The above narration implies that Tawhid (belief in the Oneness of Allah) is implanted in human nature; everyone is born on Fitrah and it is the parents who misguide him. The righteous people fulfill their covenant with Allah and they never break it: Allah (SWT) says: " " They (the righteous) fulfill their Covenant with Allah, and break it not after confirming it. [al-Rad (13): 25] On the contrary, the wrong doers break their Covenant with Allah.
251
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).
252
Responsibilities of a Khalifah
Social responsibilities Economic responsibilities Political responsibilities Religious responsibilities
Meaning of Amanah
What is meant by Amanah in the Ayat quoted above? According to Abdullah ibn Abbas Amanah means obligatory duties-faraidh. Fulfillment of Amanah therefore means fulfillment of the Commands of Allah (SWT); to establish the Law of Allah (SWT) on the earth. One who fails to fulfill the Amanah according to the above Ayat is considered unjust-Zaluman and foolish-Jahulan.
255
256
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.
258
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.
261
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.
263
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.
264
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.
Cultural Globalization
Against the environment Globalized food Homogenized world
265
266
Extremism
Extremism literal means:
being situated at the farthest possible point from the centre; going to great or exaggerated lengths; exceeding the ordinary, usual, or expected. Figuratively, it indicates a similar remoteness in religion, politics and ethnicity.
Islam condemns extremism in all its forms and recommends moderation. The Prophet says: Beware of excessiveness in religion. [People] before you have perished as a result of [such] excessiveness. The Quran addresses the people of the Book: " " Say: O People of the Book! Exceed not in your religion the bounds [of what is proper] (5:77)
267
268
It also disapproves of and rejects the tendency to prohibit tayyibat (goodness) and zinah (beautification), which Allah has provided for His servants:
" "
O Children of Adam! wear your adornment at every time and place of prayer:; and eat and drink and be not extravagant; surely He does not love the extravagant. (7:31)
269
270
Al-Khawaarij
They are the ones who set out to kill Ali bin Abee Taalib due to his rulership. Their methodology consists of freeing themselves from Uthmaan and Ali. They believe that the person who commits a major sin will remain in the Hellfire forever. They have branded all who oppose them as unbelievers [kaffaru man khalafahum]. They dare to heap curses on the Companions [Ashab] of the Prophet and on his Helpers [Ansar]. They do not believe in the torment of the tomb ['adhab al-qabr], nor in the Basin [Hawd], nor in the right of intercession [shafa'a]
271
Al-Murjiah
They believe that actions are deferred from Iman (AlIrjaa). Thus actions, according to them, are not part of it. Iman is simply the complying of the heart. Thus the sinner, according to them, is a believer with complete Iman, even if he does what he does from the disobedient acts or he abandons what he abandons from the obedient acts. And if we ruled that someone that abandoned one of the commandments of the Religion is a disbeliever, then that would be due to the absence of the complying in his heart not due to his abandonment of that deed. And this view, along in comparison with the views of the Khawaarij, are the two opposite extremities. 272
Manifestation of Extremism
1. Bigotry and intolerance 2. Commitment to excessiveness and attempt to force others to do the same; 3. Obsolete religious excessiveness and overburdening of others; 4. Harshness in the treatment of people and crudeness in calling people to Islam 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 Prophets companions. For example, Ibn Abbas facilitated religious matters, while Ibn Umar was strict.
274
273
275
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.
277
The liberals emphasized the role of reason and ijtihad and they condemned Taqlid (imitation). They call for the re-interpretation of the Shariah; they argue that the revelation is divine, but interpretation is human and fallible and inevitably plural. .
Similarly, Hassan Hanafi (Egypt, born 1935) wrote: "There is no one interpretation of a text, but there are many interpretations given the difference in understanding between various interpreters. An interpretation of a text is essentially pluralistic. The text is only a vehicle for human interests and even passions. ... The conflict of interpretation is essentially a sociopolitical conflict, not a theoretical one. Theory indeed is only an epistemological cover-up. Each interpretation expresses the socio-political commitment of the interpreter."
280
279
Amina Wadud-Muhsin (United States, born 1952) argues in a similar vein that "when one individual reader with a particular world-view and specific prior text [the language and cultural context in which the text is read] asserts that his or her reading is the only possible or permissible one, it prevents readers in different contexts from coming to terms with their own relationship to the text."
281
Abdullahi An-Na`im (Sudan, born 1946) said: "there is no such thing as the only possible or valid understanding of the Qur'an, or conception of Islam, since each is informed by the individual and collective orientation of Muslims...."
282
Liberal Islam has been denounced by many Muslims. The proponents of Liberal Islam has been called by so many names including Secularists and Apostates.
Liberals generally claim that they are returning to the principals of the early Muslim community, arguing that the traditionalist or the fundamentalist have diverged from true Islam through their focus on the literal word rather than the ethical intent of scripture and are usually secularist in nature.
284
283
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.
285