(UNGS 2030)

STANDARD CONTENTS
Department of General
Studies, 2008

MUQADDIMAH
Worldview is an English translation of

the German term Weltanschauung.

It is rendered in Arabic as Ruyat alIslam li al-wujud

DEFINITIONS
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.
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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 cultures social, religious,
economic and political views and relationships

What a worldview does

A worldview encapsulates answers regarding

broad questions of "life understanding."

These questions are lifetime concerns and
sources of anxiety.
They involve fundamental matters, expressed
in the form of queries. Here are some examples
of ongoing human concerns:

Worldview influences all aspects of life

Some worldviews such as Islam cover all aspects of

life including the personal, social, economic, political,

cultural, civilization besides dealing with spiritual,
moral, and aqidah issues.
But there are other worldviews which focus only on
spiritual, material, social, or economic aspects of
human life.
Any worldview should be able to answer the ultimate
questions not necessary correct answers but at least
consistent
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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.

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 ones life?
Does ones 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

Ruyat 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

11

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 aldunia ( ) 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.
12

The Main Elements of Islamic worldview

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

Prophethood;
Gods Creation;
Man and the psychology of human soul

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Knowledge;
Religion
Freedom;
Values and virtues;
Hereafter
And happiness.

14

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 Worldview

Most

of the western perceptions of

worldview rely more on our existing reality,
experience and life. They dont give much
consideration to the issues related to the
unseen world and hereafter.
Most of the western perceptions of
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

Mythological

Non-religious

Philosophical

Scientific

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Scientific worldview
It is based on the premises and findings of

science,
Science is the source of all explanations
pertaining to the issues of creation, life, men,
and other issues
Based on 4 important foundations:
Materialism, logical positivism, empiricism,

skepticism

21

The main steps of

scientific
method
Identify the problem
or question through
observation
Propose hypotheses and assumptions that
should explain the problem posed
Collect data and information
Test the hypotheses. If any of hypotheses
are wrong reject it, or modify it, or
replace it until you get the correct one.

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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 Method

Because it is based on experiment and

empirical research, its findings are more

exact and authentic and they can be
verified
through
using
statistic,
mathematics, and measurement.

However, these exact results only apply to

a certain part of our existence, the physical

world. The scientific worldview cannot give
us exact and authentic knowledge or
interpretation of the metaphysical world.
24

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.

25

 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.
26

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.

27

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 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.
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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.

30

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.
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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 worldviews 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.

33

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.

36

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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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.
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Characteristics of Religious Worldview

The Religious worldview considers both

the world of seen and unseen. It is

comprehensive in its perception of the
world. It does not undermine any
dimension of reality and existence
Its basis is on the scripture or sacred,
revealed or non-revealed text.
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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Myths
The word mythology (from the Greek mythologa,

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.
"

(31 :" )
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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"


(8283- : " )
They 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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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.

43

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.

44

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.

45

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

46

Seven principles and

characteristics
of
1. No absolute truth, truth is relative,
contingency is everything. The ONLY
postmodernism
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.
47

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

orientation

48

Secularism
The English word secular derives from the

Latin word saeculum, meaning this present

age, this world of change as opposed to
the eternal religious world.
It is defined as the liberation of man from

religious and metaphysical tutelage, the

turning of his attention away from other
worlds and towards this one.
49

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.
50

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.
51

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

52

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.
53

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.

54

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

55

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

56

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.

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.

57

The Hadith of Jibril on Islam, Iman &

Ihsan
Umar ibn al-Khattab said : One day while we were
sitting with the Messenger of Allah, there
appeared before us a man whose clothes were all
white and whose hair all black; no signs of
journeying were to be seen on him and none of
us knew him. He walked up and sat down by the
Prophet. Resting his knees against his and
placing the palms of his hands on his thighs, he
said:"O Muhammed, tell me about Islam".
The Messenger of Allah replied: "Islam is to testify
that there is no god but Allah and Muhammed is
the messenger of Allah, to perform the prayers,
to pay the zakat, to fast during the month of
Ramadhan, and to make the pilgrimage to the
House if you are able to do so.
58

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 Gods 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."
59

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
The word mn, derived as it is from amn and

aman, denotes the state of security and safety

that a person enjoys when he is attached to his
Creator
Technically, however, mn is the totality of
Islamic faith which consists of the following articles:
Belief in Allah
Belief in His angels
Belief in His revealed books
Belief in His messengers
Belief in hereafter
Belief in predestination

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Four Meanings of Islam

There are four basic meanings for the word islam (as submission),
ranging from the broadest to the narrowest:
1. The natural submission of all creatures to the Law of Allah:
""
Do they seek for other than the religion of Allah? while all
creatures in the heavens and on earth have, willing or unwilling,
bowed to his will (accepted Islam), and to him shall they all be
brought back. (3: 83)
2. The voluntary submission of human beings to the guidance of
Allah as revealed through His messengers (3:85;
"


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:

"




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 ones 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

"




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

"
"
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:

""
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-Ihsan

The word ihsan literally means doing the

best, that is, in a nice, kind, beautiful

manner.
Technically, Ihsan means to worship Allah
as if you see Him, for even though you do
not see Him, indeed He sees you.
As in the hadith:

It also means doing good and worshipping

Allah in the manner He likes.

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

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 Ihsan in the Quranic context

.(7-32:6)

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).

(16:128).

In this verse, Allah promises support to those
who beautify their deeds.
.(2:195)


This verse, Ihsan is related to Allah, to what we
do in all our life.
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(29:69)

In this verse, Allah makes Ihsan as a condition for 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)

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 ()

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 "Godwariness.
70

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.
71

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.

72

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
Islam

Divine nature of Islam

Comprehensiveness
Universality
Moderation/Balance
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Divine nature of Islam

Its origin is from God

It is based on the concept of the oneness of

God

It was so named by God

It calls people to affirm Allahs absolute

lordship ( ) , divinity ( ) , and unity

of names and attributes () .
75

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

76

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.

77

God
God
Hereafter
Hereafter

Vicegerency
Vicegerency
(History/
(History/
Culture/
Culture/
Civilization)
Civilization)

Universe
Universe

Existence
Existence
of Seen & Unseen
of Seen & Unseen
Worlds
Worlds

Life
Life

Man
Man
Truth
Truth
Prophet
Hood
Prophet
Hood

78

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

diversity of cultures and ways

implementing the teaching of Islam.

a
of
79

Giving things their due

measures
Human nature
in:
Human needs
Belief system
Ritual

80

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.

81


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)

82

THE ELEMENTS OF
ISLAMIC WORLDVIEW

The Concept of Tawhid

()
Literally Tawhid means "unification" (making

something one) or "asserting oneness. It

comes from the Arabic verb (wahhada) which
itself means to unite, unify or consolidate.
However, when the term Tawhid is used in
reference to Allah it means asserting and
maintaining Allah's absolute oneness in all of
man's actions which directly or indirectly
relate to Him.
84

It is the belief that Allah is One, without

partner in His dominion and His actions

(Rububiyyah), One without similitude in His
essence and attributes (al-Asma wa Sifat),
and One without rival in His divinity and in
worship (Uluhiyyah/Ibadah).

85

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 ( ) ,

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.
86



Allah created all things and He Is the agent on
which all things depend.
(al-Zumar 39:62)

And Allaah created you all and whatever you
do
(al-Saffat 37:96)

87

Tawhid in Uluhiyyah
It is the belief in the unity of Allah's worship. He is
(al-Ibadah)

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.
88

 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)
89

Tawhid in al-Asma waal-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.

90

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)

91

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 ( ) .

92

Shirk
The study of Tawhid cannot be considered complete

without a careful analysis of its opposite, Shirk.

Shirk literally means partnership, sharing or associating,

but Islamically it refers to the act of assigning partners

to Allaah in whatever form it may take.

Some modern Muslim scholars interpret the concept 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 ).
93

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

94

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.
95

(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).
96

(B) Shirk by Negation

This
sub-category
represents

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

97

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:

98

Al-Shirk al-Akbar (Major

This form of Shirk occurs when any act of worship
Shirk):
is directed to other than Allah. It represents the

most obvious form of idolatry which the prophets

were specifically sent by Allah to call the masses
of mankind away from. This concept is supported
by Allah's statement in the Qur'an:
"
"Surely we have sent to every nation a messenger
saying, worship Allaah and avoid Taghut (false
gods) (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.
99

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.
100

Shirk in al-Asma wa-alShirk in this category includes both the

Sifat
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 Shariah.

101

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.

102

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.

103

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

104

THE CONCEPT OF
SUNNATULLAH
Sunnah here means pathway; it

also stands for

consistency and order. So Sunnatullah means Gods
customary way of acting [in the physical/material wold ].
"

(This was Our) Sunnah (way ) with the messengers We

sent before you: you will find no change in Our ways. (17:
77)
"

(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)

105

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.

106

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.
107

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.

108

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.

109

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.

110

Kinds of Sunnatullah
Sunnatullah is categorized based on two

main domains: nature (fq )and

human domain (Anfus ) .

111

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.

112

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.

113

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.

114

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.

115

Characteristics of
Sunnatullah
1. Generality
2. Permanence
3. Predictability
4. Exactness
5. Diversity

116

]43 : ]

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).

117

Manifestations of Sunnatullah in
Nature
God created nature and then assigned to each

heavens its duty and command:

118



) (9

) (10




) (11


)(12
)(

119

"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.

120

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).

121


) (37

) (38
) (39
)(40

122

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: 3740)
123

Nature is so well-knit and

works with such regularity

that is the prime miracle of
God, cited untiringly in the
Quran.

124

Manifestations of Sunnatullah in
Human Nature &
History/Civilization

( 137 : )
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)

125

)
( 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! (23:44)

126


) (200



)(202

) (201

127

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)
128




) (18


) (19

) (20


)(21

129

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)
130

)The Laws of al-Akhirah (hereafter

) (123
)(124

131

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)

132

 ) (39

)(40

133

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)

134

NUBUWWAH
(PROPHETHOOD)

CONCEPT, NECESSTY, FNALTY,

God has created
community
of beings in
FUNCTONS
AND no
ETERNAL
RELEVANCE
the
world without
TO
HUMAN
LIFE 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.
135

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.
136

The Meaning of Wahy and

Other
Related
Terms

Revelation (wahy is the act by which God,

having created the world, discloses Himself to
His creation. It refers to a phenomenon
whereby a supra human, or supernatural,
communication is transmitted from the Divine
to the human or epiphany of the Divine order,
which presents itself to the human sight,
hearing, sensibility and consciousness as an
event out of the ordinary course

137

The Meaning of
Prophethood
Nubuwwah ( )is usually translated as

Prophethood . a nabi refers to a Prophet who

gives news from God.
Prophetic experience has been described by

Muslim theologians
ordinary experience.

as

something

out

of

138

During his experience, a Prophets 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.

139

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.

140

The word rasul has a wider significance, being

applicable to every messenger in a literal

sense; and the angels are called Divine
Messengers [rasul], because they are also
bearers of the Divine messages when
complying with His Will.

141

rasul is higher than nabi, because the rasul

brings a divine legislation with him, whereas

the nabi follows the legislation of the previous
rasul. Thus, rasul is also nabi, but a nabi may
not necessarily be a rasul.

142

Khatam nubuwwah
When

the Quran says that the institution of

Nubuwwah ( Prophethood) has been terminated


"

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

143

The Necessity and Function

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

144






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 62: 2)

145

Some of the questions that have occupied

human minds from time immemorial are

more important than others; and some are
easily discoverable by human reason than
others.
The entire range of human concerns that

might
have
called
for
an
external
intervention may be classified into three
ascending categories of importance: (1) what
reason can generally discover/solve; (2) what
reason can discover/solve but may err; (3)
and what falls beyond rational ambit
146

Prophets are People too

The prophets distinguished themselves in

human society by their special aptitudes,

natural bents of mind and a pious and
meaningful way of life.

147

The unbelievers disparaged the humanity of

the messengers. They demanded that this link

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

148

 "



"

What sort of a messenger is this, who eats

food, and walks through the markets? Why

has not an angel been sent down to him to
give admonition with him? "Or (Why) has
not a treasure been bestowed on him, or
"?why has he (not) a garden for enjoyment
The wicked say: "Ye follow none other than
)a man bewitched." (al-Furqan, 25:7-8
149

 "



"
Why are not the angels sent down to us, or

(why) do we not see our Lord?" Indeed they

have an arrogant conceit of themselves, and
!mighty is the insolence of their impiety
)(Furqan; 25:21

150

"

Why do you not bring to us the angels if you

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

They say: "Why is not an angel sent down to

him?" If we did send down an angel, the

matter would be settled at once, and no
respite would be granted them.

151

They say: "We shall not believe in thee,

until thou cause a spring to gush forth for

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

Or thou have a house adorned with gold, or

thou mount a ladder right into the skies. No,

we shall not even believe in thy mounting
until thou send down to us a book that we
could read." Say: "Glory to my Lord! Am I
aught but a man,- a messenger?" (Isra 17:
90-93)

152

As a practical book to be implemented,

rather than a speculative or idealistic book,

the Qur`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.

153

Even if they were to be angels, they must be

in human shape having human qualities, so

that the revelation they were sent with would
be
communicable,
comprehensible
and
practicable just as the messengers have
exemplified it as role models. (6:8-9; 32:21;
60:4,6)
Had we appointed him (Our messenger) an

angel, We assuredly had made him (as) a man

(that he might speak to men); and (thus)
obscured for them (the truth) they (now)
obscure. (al-Anam 6:8-9)

154

Functions and Relevance to

human
life

Expounder of the Quran

Legislator
Role model / Qudwatun hasanah
Total obedience to the Prophet

155

Expounder of the Quran

Without the [Prophetic]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:

156

"

(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].

157

According to many interpreters, the Arabic

word al-Dhikra in the Quran refers to the

Sunnah of the Prophet (SAW). The role of the
Sunnah therefore is to explain the Holy Quran
so that it is understood by the people.

158

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.

159

Legislator
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].
160

"(157 : " )





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 societys law- giver.

161

Role model / Qudwatun

hasanah
The Quran instructs us to emulate the Prophet (SAW);
i.e. to take him as the best example in whatever we
do. Allah (SWT) says in reference to this,

"

"
Ye have indeed in the Messenger of Allah 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]
162

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 Quran:

163

"



"

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].
164

Severe Punishment will inflicted upon those

who do not follow the Sunnah of the

prophet. Allah (SWT) says in the Holy Quran ,
"
"

then let those beware who withstand the

Messengers order, let some trial befall
them, or a grievous Penalty be inflicted on
them. [al-Nur (24): 63]
165

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].
166

The
phenomenon
distorted
and altered in and
the world, and
consequently it is essential to accept the purity of
universality
of prophethood
their original foundation.
The Quran says:
There have been many religions which have been

"
"

There never was a people without a Warner having lived

among them. (35:24)

"
"

And We assuredly sent among every people a

Messenger. (16:36)

167

 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].

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

God (p.b.u.h.).

168

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].

169

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
170

Speaking on behalf of Gods 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.

171

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.

172

 "

"
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
173

 "


"
;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
174

"

"
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)

175

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.

176

The Finality of Prophet

There are only four conditions under which
Muhammad
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.

177

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.

178

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

Muhammad (PBUH)

advent

of

Prophet
179

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`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 world .
180

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.

181

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 alDuny, which means the here-and-now of
life and immediate and transient values.

182

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.

183

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.
184

The Names of al-khirah

Al-khirah has more than 40 names scattered

in the Qurnic verses. The names vary

according to different spectacles of al-khirah
and
the
purposes
al-khirah
serves.
Nevertheless, some names are more central
than others.

185

It is known as the Day of Resurrection (Yawm

al-Qiymah/al-Bath) when all the dead bodies

will be brought back to life and then
assembled (the Day of Assembly Yawm alJam) to stand trial (the Day of Judgment
Yawm al-Dn) and account for individual
deeds of commission and omission (the Day of
Reckoning Yawm al-isb).

186

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 alKhuld).

187

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 alzifah), and the final Hour (al-Sah) the
knowledge of its appointed time is known to
God alone.

188

The Unbelievers and alAkhirah

Resurrection

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

189


"








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)
190

Necessity and Wisdom of alAkhirah

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
191

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
192

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)
193

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.

194

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.

195

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`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).

196

Thus, in order to give our life and efforts a

purposeful 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

197

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.
198

The Qur`n makes frequent reference to

such conflicts and conflict- resolution:

"

"

Say:

"You shall not be questioned as to

our sins, nor shall we be questioned as to
what you do Say: "Our Lord will gather us
together and will in the end decide the
matter between us [and you] in truth and
justice: and He is the one to decide, the
One Who knows all." (34:25-26)
199

"


"
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).

200

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.

201

Individual Benefits
At individual level, it gives man a unique

and valuable advantage with a greater

choice that has an eternal implication.
Anyone who is concerned with his eternal
welfare will immediately feel the burden of
disobedience awaiting him once he allows
himself to be succumbed to passion and
ignorance toward the precipice of sin and
rebellion against divine command.
202

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.

203

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 .
204

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.

205

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.

206

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.

207

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.

208

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

209

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.

210

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

211

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.

212

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.
213

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

214

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 responsibility
towards Allah for what one does.
215

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!

216

MAN IN THE QURAN AND THE

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

The Qur`an addresses mankind in two crucial

dimensions. First, man is addressed in his

ultimate nature: his essential characteristics and
behaviors; as such man takes several integral
features and attributes, such as Insan (human
being), Bashar (man kind), Bani Adam (children
of Adam)
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) .
218

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 in
the Quran.

Creation (of man) versus

Evolution

219

"

"

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.)

220

Evolution
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 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.
221

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".

222

Different

branches
of
science
like
biochemistry, genetics, and paleontology have
demonstrated that the claims that life
originated as a result of "coincidences" is
deceptive.
Man is Gods creature just like other created
beings. But these creatures have been made
subservient to him.

223

THE ROLE OF MAN AS

KHILAFATULLAH
PRIMORDIAL NATURE OF MAN

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
225

Indeed, man has been raised far above most

other creatures:

"




We have honoured the sons of Adam; provided
them with transport on land and sea; given
them for sustenance things good and pure; and
conferred on them special favours, above a
great part of our creation. (Quran 17: 70).
226

The Purpose of Creation

Ibdah

Khilfah

Amnah

227



"
"

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

228

Meaning of Khalifah
Khalifah means:
One who exercises delegated power on

behalf of the Supreme Authority. In this way

he is not the master but the deputy of the One
who has entrusted him with power.

229

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.
230

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:
231

"


"

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:
232

"

"
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].
233

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
234

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.

235

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.
236

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).

237

Responsibilities of a
Khalifah
Social responsibilities
Economic responsibilities
Political responsibilities
Religious responsibilities

238

Meaning and Concept

of
Fitrah
Fitrah
means: the natural constitution
with which a child is created and born,
whereby he is capable of accepting the
religion of truth.
The Prophet is reported to have said
every child is born with a true faith (i.e. to
worship none but Allah alone) but his
parents
convert
him
to
Judaism,
Christianity or Magainism

239

Islamic Worldview and

the
Challenges
of
Globalization
defined:
a phenomenon involving the integration of
economies, cultures, governmental policies, and
Globalization
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
240

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.
241

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

242

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.

243

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 manmade affect others.

Issues such as human rights and public

accountability are brought to the fore.

244

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.
245

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.
246

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.
247

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.

248

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.

249

Extremism is referred to in the Holy

Qur'an as follows
1. Ghuluww:
The Quran addresses the people of the Book:
"


)(77 :


Say: O People of the Book! Exceed not in your
)religion the bounds [of what is proper] (5:77
" )"(171 :

Commit no excesses in your religion

250

2. I'tida':

"

"
190:((

Fight in the cause of Allah those who fight

you, but do not transgress limits; for Allah
loveth not transgressors.

251

3. Israf:

It

also disapproves of and rejects the

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



"
(31:)
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)
252

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:

( )


()

253

Historical Background of
Extremism
Extremism is not a new phenomenon, it

can be found in all religions.

With regard to Islamic community, its root
can be found in the early history of Islam.
There have been many extremist schools
and sects, which have impact on other
extremist groups.
In this respect, Al-Khawarij and AlMurjiah are the best known of early
extremist groups.
254

Al-Khawarij
They 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]
255

Al-Murjiah
They 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 .
256

Manifestations 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

257

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.
258

A person whose knowledge

of and commitment to Islam

is little, or who has been
brought up in an environment
that neglects shariah, will
certainly consider even the
minimal adherence to Islam
as a kind of extremism.
259

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 Quran,
Lacking in knowledge of the Sunnah,
Lacking in knowledge of the
objectives of Shariah
260

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.

261

And the flawed method of thoughts is evident in:

Taking a very literal approach of the Quran

and Hadith,
Failure to understand comprehensively
Reinterpreting the texts,
Taking directly from the texts, without proper
background
Following the equivocal evidences
Failure to reconcile seemingly contradictory
evidences,
Lack of objectivity
Making ijtihad while not being qualified to do so.
262

Remedy for extremism

Duties of Society
Duties of Yong Muslims
Knowledge, values and actions
Sympathetic understanding of abilities,
limitations and circumstances of others
5. Knowledge and insight into the sunan of
Allahs creation
6. A dialogue on the Sunan of Allah and
conditions of victory
1.
2.
3.
4.

263

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.

264

Liberal

Muslims object to the

implementation of the Shariah on
several grounds:
Against theocracy
For democracy
Rights of women
Right of non-Muslims
Freedom of thought

265

The liberals emphasized the role

of reason and ijtihad and they

condemned Taqlid (imitation).
They call for the reinterpretation of the Shariah;
they argue that the revelation is
divine, but interpretation is
human and fallible and inevitably
plural.
266

Liberal Islam has been

denounced by many
Muslims.
The proponents of Liberal
Islam has been called by so
many names including
Secularists and Apostates.
267

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.
268

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.

269