Department of General Studies, 2007

Worldview is an English translation of the German term

Weltanschauung.

It is rendered in Arabic as

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.

A worldview is 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

A
ACTIVATING EVENT

B
BELIEF

C
CONSEQUENCE

1.

Helps to know peoples and cultures comprehensively Helps us to interact with nature, individuals, peoples, nations, cultures and civilizations

2.

3. Helps us to correct our own values, perspectives, attitudes and behaviours 4. Helps us to formulate theories of politics, sociology, culture, etc.

A worldview contains 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:

How far out does the universe go? Did it have a beginning and will it have an end? How was it that we humans came about here on earth? Does life have a purpose? If it does, what can give meaning to my life? Does my daily conduct matter in the long run? What happens to me at my death? What is good and what is bad? How can I know the good and the bad? How should I be treating others? How can I know?
10

Worldview influences all aspects of life Some worldviews such as Islam cover all aspects of life including the personal, social, economic, political, cultural, civilization besides dealing with spiritual, moral, and Aqidah issues. But there are other worldviews which focus only on spiritual, material, social, or economic aspects of human life. Any worldview should be able to answer the ultimate questions not necessary correct answers but at least consistent.
11

Worldview

Religious

Non-religious

Revealed and preserved

Revealed but corrupted

Man-made

Atheism

Materialism

SECULARISM

Rationalism

scientism

12

Worldview

Philosophical worldview

Religious worldview

Scientific worldview

13

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

A belief contending that sense perceptions are the only admissible basis of human knowledge and thought

14

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.

15

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.

16

1. SENSE 2. REASON 3.

________
17

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.

18

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.

19

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.

20

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

21

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.
22

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.
23

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.

24

It derives from philosophy and its means to deal with fundamental questions of life. It uses logical reasoning, deduction, induction, khusus umum 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.

25

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.
26

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.

27

Source of Knowledge 1. Senses 2. Reason 3. ______________

Advantageous & disadvantageous

28

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.
29

The Religious worldview considers both the world of seen and unseen (ghayb). 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.

30

It is more stable than the scientific and philosophical worldview, in terms of having certain and unchangeable principles of belief and ethical system. The Religious worldview in general imparts to our life the sense of responsibility, meaning, and purpose. This means that life and the existence has meaning and purpose. Therefore, it makes our life as a responsibility towards God, and towards other creatures.

31

towards existence

The view

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

32

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
amalgamation = combination or merging concoction = creation
33

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.
34

The worldview of Islam encompasses both al-dunya ( ) and al-akhirah ( ) in which the dunya aspect must be inextricably linked to the akhirah aspect, and in which the akhirah aspect has ultimate and final significance.
35

The Conception: of God; of Revelation (i.e. the Quran); of Gods Creation; of man and the psychology of human soul; of knowledge; of religion

36

of freedom; of values and virtues; and of happiness. Al-Attas, . Ibid, 29

37

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.
38

To protect the FIVE human interest known as the five objectives of shariah (maqasid al-shariah), namely: 1. Protection of Religion (al-Din) 2. Protection of Self (al-nafs) 3. Protection of Reason (al-Aql) 4. Protection of Lineage (al-nasab) 5. Protection of Wealth (al-mal)

39

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.

40

Most of the western perceptions of worldview consider it as a product of culture and experience. According to them, religion itself is produced by people and culture. In the Muslim perspective, Islam or Islamic worldview is not a cultural product of Arab, Indian, or Malay. It is rather derived from the revealed word of God without corruption and change. This revelation is then understood by Muslims through their different cultural backgrounds and experiences.

41

worldview of Islam comprises both al-dunya and al-Akhirah aspects, in which the dunyaaspect must be related profoundly to the Akhirah-aspect, and in which the Akhirah-aspect has ultimate and final significance. On the basis of this epistemological and anthological premise, Al-Attas defines the Islamic worldview as follows:

42

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

43

1. 2. 3.

SECULARISM MATERIALISM POSTMODERNISM

44

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.
45

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.

46

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

47

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

48

Belief that individuals are merely constructs of 1 social forces, that there is no transcendent truth 2 that can be known; a rejection of any one 3 worldview or explanation of reality as well as a rejection of the reality of objective truth.

49

1. No absolute truth Truth is relative. The ONLY absolute truth is that there are no absolute truths (Feyerabend) All truth claims (by any worldview) are artificial constructions. 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. Imagination and speculation Knowledge is not attained through learning Everything is only the products of our imagination 4. Meaningless and valueless.
There is no meaning and value

50

Total Doubt Everything is doubtful 5. Multiplicities of truth, ethnicities, cultures 6. Equal representation for class gender sexual orientation Conclusion: PM has no principle at all. PM is anti all religion and all ideologies
5.

51

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 teachings, the turning of his attention away from other worlds and towards this one.

52

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.

53

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.

54

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

55

Islam: Salm or Silm, from which Islam derives its root, means submission, surrender, safety/protection and peace. As a religion, Islam stands for complete submission and obedience to Allah. It is the religion of Allah (S.W.T) which is revealed to mankind. It was so named by God. (Quran, 3 : )

Yet islam as a total submission has been the name of religions brought by early Gods messengers.
56

Islam also means peace and this signifies that one can achieve real peace of body and of mind only through submission and obedience to Allah. Such life of obedience brings in peace of the heart and established real peace in the society at large.

Every Muslim has to utter this word at least 5 times a day at the end of each of the five daily prayers. Always every Muslim salutes one another with: al-Salamu alaykum, meaning peace be unto you. Not only in this world would the Muslim exchange this salutation but also in the hereafter and Peace will be their greeting therein (Quran, 10:10). Allah (swt) calls into the abode of Peace (Quran, 10:25).

57

Paradise is nothing but the abode of peace They shall not hear therein vain or sinful discourses. Only the saying: Peace, Peace (Quran, 56:25-26). Muslims are enjoined to enter into peace wholeheartedly (Quran, 2:208). In fact, the enjoinment of peace is not just within the Muslims but extended to nonMuslim communities (Quran, 8:61)

58

Iman is the state of security and safety that a person enjoys when he is attached to his creator Technically: Iman is the belief in the main articles of the Islamic faith:

Believe in God and his attributes and names Believe in angels Believe in books Believe in prophethood Believe in hereafter Believe in predestination

59

Everything we do should be put in Ihsan form, that is, in beautiful manner. In Had'ith : ( ) Ihsan means to worship Allah as if you see Him, or if you dont see Him, He is seeing you. It also means: to do, or worship Allah in the manner He likes. To fear Allah and be certain that He is present, and watching every deed, and everything one does.

60

Ihsan in the Quranic context

In this verse, if God does what is beautiful through creating and making everything, including men, beautiful, then man has the obligation to do what is beautiful particularly in his relation with Allah and with other creature.

(32:6-7).

Ihsan is everything in our life and in fact, when we become Muhsinin, we become protectorate servants of Allah (S.W.T). (16:128). In this verse, Allah promises support to those who beautify their deeds. (2:195).
This verse, Ihsan is related to Allah, to what we do in all our life.
61

(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.

62

On the authority of Omar, who said : One day while we were sitting with the messenger of Allah there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said:"O Muhammed, tell me about Islam". The messenger of Allah said: "Islam is to testify that there is no god but Allah and Muhammed is the messenger of Allah, to perform the prayers, to pay the zakat, to fast in Ramadhan, and to make the pilgrimage to the House if you are able to do so.

63

He said:"You have spoken rightly", and we were amazed at him asking him and saying that he had spoken rightly. He said: "Then tell me about iman. He said:"It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof. He said:"You have spoken rightly". He said: " Then tell me about ihsan. He said: "It is to worship Allah as though you are seeing Him, and while you see Him not yet truly He sees you".

64

He said: "Then tell me about the Hour". He said: "The one questioned about it knows no better than the questioner. He said: "Then tell me about its signs. He said: "That the slave-girl will give birth to her mistress and that you will see the barefooted, naked, destitute herdsman competing in constructing lofty buildings. Then he took himself off and I stayed for a time. Then he said: "O Omar, do you know who the questioner was?" I said: "Allah and His messenger know best". He said: "He was Jibril (Gabriel), who came to you to teach you your religion. (Muslim)

65

Taqwa is perhaps the most important single term in the Quran.

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

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

66

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.

67

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.

68

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.

69

Divine nature of Islam Comprehensiveness Universality Moderation/Balance

70

Its origin is from God It is based on the concept of the unity of God It was so named by God It calls people to the unity of lordship ( ), unity of worship ( ) , and unity of names and attributes ( ).

71

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

72

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.

73

God Universe

Hereafter

Vicegerency (History/ Culture/ Civilization)

Existence of Seen & Unseen Worlds

Life

Man Truth Prophet Hood

74

Islam is not meant only for a particular group of people or a particular period of time, but it is addressed to all mankind, regardless of their social strata, races, colors, languages, cultures, and civilizations. There is a unity of religion within a diversity of cultures and ways of implementing the teaching of Islam.

75

Human nature Human needs Belief system Ritual

76

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.

77

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."

78

My choice of Muhammad to lead the list of the worlds most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the secular and religious level. ...It is probable that the relative influence of Muhammad on Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity. ...It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history

79

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

80

It is the belief that Allah is One, without partner in His dominion and His actions (Rububiyyah), One without similitude in His essence and attributes (Asmaa wa Sifaat), and One without rival in His divinity and in worship (Uluhiyyah/'Ebadah).

81

This category is based on the fundamental concept that Allah alone caused all things to exist when there was nothing; He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants. It is the belief that there is only One God, who is the creator of everything in the heaven and on the earth. The belief that this creator is the sustainer ( ), manager of the affairs of the whole universe. He is the only One who gives life and takes it away. He is Allknowing. He is merciful and does what He wishes, because He is the creator of everything. Everyone is dependent on Him whether in heaven or earth.

82

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

83

It is the belief in the unity of Allah's worship. He is the one, who deserves to be worshipped. He is the one who sets the way how we worship Him and we should follow His instruction and Shariah as He ordered and instructed us to do. All forms of worship must be directed only to Allah because He alone deserves worship, and it is He alone who can grant benefit to man as a result of His worship. Furthermore, there is no need for any form of intercessor or intermediary between man and God.

84

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

85

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.

86

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)

87

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 ( ).

88

The study of Tawheed cannot be considered complete without a careful analysis of its opposite, Shirk. Shirk literally means partnership, sharing or associating, but Islamically it refers to the act of assigning partners to Allaah in whatever form it may take. Some modern Muslim scholars interpret the concept of shirk to include all forms (kinds) of worshipping others with God, such as worshipping the material aspect of life and fearing people more than God and associating themselves in any act of Satan (Shaitan ).

89

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
90

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.

91

(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).

92

(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).

93

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:

94

This form of Shirk occurs when any act of worship is directed to other than Allah. It represents the most obvious form of idolatry which the prophets were specifically sent by Allah to call the masses of mankind away from. This concept is supported by Allah's statement in the Qur'an: "Surely we have sent to every nation a messenger saying, worship Allaah and avoid Taghut (false gods)"83 Taghut actually means anything which is worshipped along with Allah or instead of Allah. For example, love is a form of worship which, in its perfection, should only be directed to Allah. In Islam, the love of God is expressed by total obedience to Him
95

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.

96

Shirk in this category includes both the common pagan practice of giving Allah the attributes of His creation as well as the act of giving created beings Allah's names and attributes It takes many forms. The most important are: To deny any names or attributes of God, or to give to God other names and attributes, which are not authorized by Shariah.

97

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.

98

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.

99

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

100

Sunnah here means pathway; it also stands for consistency and order. So Sunnatullah means Gods customary way of acting (77) (This was Our) way with the messengers We sent before you: you will find no change in Our ways.

(62) (Such was) the practice (approved) of Allah among those who lived aforetime: no change wilt thou find in the practice (approved) of Allah.
101

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.

102

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.

103

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.

104

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.

105

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.

106

Sunnatullah is categorized based on two main domains: nature ( f q ) and human (Anfus ).

107

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.

108

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.

109

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

110

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.

111

1. 2. 3. 4. 5.

Generality Permanence Predictability Exactness Diversity

112

[43 :

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

113

God created nature and then assigned to each heavens its duty and command:

114