What is the Purpose of Life?

So what does the Creator, Allah, tell us about our purpose in life? Allah states in the Quran that He created man to be His Khalefah, His trustee on earth (Quran 2:30). Mankind’s basic trust, our responsibility, is to believe in and worship Allah:

 And I did not create the Jinn and mankind except to worship Me…  (Quran, 51:56-58)

Very simple! The purpose for man’s creation is to worship the Creator. The essence of Allah’s message through all of the prophets also was:  O mankind, worship Allah, you have no deity other than Him.  (Quran, 7:59,65,73,85; Also 11:50,61,84; and 23:23,32).  Allah further states that He made this life in order to test man so that every person may be recompensed after death for what he has earned:

 [He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving.  (Quran, 67:2)

But in order to worship Him, we have to know Him well otherwise we may form a distorted concept of Him and then go astray. In the Quran Allah tells mankind what He is and what He is not. For example, in response to a question about Allah that was posed to the Prophet Muhammad  , Allah instructs Muhammad  to give the following reply:

 Say (O Muhammad): He is Allah [Who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.  (Quran, 112)

It is clear from this that Muhammad  is not the author of the Quran otherwise he would not have shown that someone is dictating to him what to say.

Also, Allah has to tell us how He wants to be worshipped, which He does in the Quran. He also tells us in the Quran that all Prophets came with the same identical message to their people - that is to believe in Allah and to worship Him. He also tells us in the Quran that all the people of other religions have deviated from the original teachings of their prophets. This is due to two reasons. The first is that earlier scriptures were not preserved simply because of the absence or scarcity of writing paper and so the teachings were transmitted orally and with time became distorted. The second reason is because the clergy of various religions introduced doctrines that were never there (e.g., the Christian trinity creed was introduced only after the council of Nicea in 325 AD and the Council of Constantinople in 386 AD). Because of the

changes that crept into earlier religions, Allah tells us that He sent the Prophet Muhammad  as the last and final prophet and guidance to mankind with a scripture that He promised would be preserved forever. Allah provides a test to prove that the Quran is from Him. Allah says:

 Then do they not reflect upon the Quran? (i.e. its meanings and its objective) If it had been from [any] other than Allah, they would have found within it much contradiction.  (Quran, 4:82)

The Quran is available for scrutiny and investigation by any person to try to find even one error or contradiction in it. In fact this test must be applied to any other scripture that claims it is the word of God.

The Islamic Concept of Lifeby Abul Ala Maududi

The chief characteristic of Islam is that it makes no distinction between the spiritual and the secular in life. Its aim is to shape both individual lives as well as society as a whole in ways that will ensure that the Kingdom of Allah may really be established on earth and that peace, contentment and well-being may fill the world. The Islamic way of life is thus based on a unique concept of man’s place in the universe. That is why it is necessary that, before we discuss the moral, social, political and economic systems of Islam, we should have a clear idea of what that concept is.

Basic Principles

1. Allah, who is the Creator, the Ruler and the Lord of the universe, has created man and provided him with a temporary home in that part of His vast kingdom which is the earth. He has endowed man with the faculties of thinking and understanding, and has given him the power to distinguish right from wrong. Man has also been invested with free will and the power to use the resources of the world however he likes. That is, man has a measure of autonomy, while being at the same time Allah’s representative on earth.

2. Before assigning to man this vicegerency (Khilafat), Allah made it clear to him that He alone as the Lord, the Ruler and the Deity. As such, the entire universe and all the creatures in it (including man) should submit to Him alone. Man must not think himself totally free and must realise that this earth is not his permanent abode. He has been created to live on it only for a probationary period and, in due course, he will return to his Lord, to be judged according to the way he has spent that period. The only right course for man is to acknowledge Allah as the only Lord, the Sustainer and the Deity, and to follow His guidance and His commands in all he does. His sole objective should be to merit the approval of Allah.

If man follows a course of righteousness and godliness (which he is free to choose and follow) he will be rewarded in this world and the next: in this world he will live a life of peace and contentment, and in the Hereafter he will qualify for the heaven of eternal bliss, al-Jannah. If he chooses to follow the course of godlessness and evil (which he is equally free to choose and follow), his life will be one of corruption and frustration in this world, and in the life to come he will face the prospect of that abode of pain and misery which is called Hell.

3. After making this position clear, Allah set man on earth and provided the very first human beings (Adam and Eve) with guidance as to how they were to live. Thus man’s life on this earth did not start in utter darkness. >From the beginning a bright torch of light was provided so that humanity could fulfill its glorious destiny. The very first man received revealed knowledge from Allah Himself, and was told the correct way to live. This code of life was Islam, the attitude of complete submission to Allah, the Creator of man and the whole universe. It was this religion which Adam, the first man, passed down to posterity.

But later generations gradually drifted away from the right path. Either they lost the original teachings through negligence or they deliberately adulterated and distorted them. They associated Allah with innumerable human beings, material objects and imaginary gods. Shirk (polytheism) became widespread. They mixed up the teachings of Allah with myths and strange philosophies and thus produced a jumble of religions and cults; and they discarded the God-given principles of personal and social morality, the Shari‘ah.

4. Although man departed from the path of truth, disregarded or distorted the Shari‘ah or even rejected the code of Divine guidance, Allah did not destroy them or force them to take the right course. Forced morality was not in keeping with the autonomy He had given to man. Instead, God appointed certain good people from among the human society itself to guide men to the right path. These men believed in Allah, and lived a life of obedience to Him. He honoured them by His revelations, giving them the knowledge of reality. Known as prophets, blessings and peace be on all of them, they were assigned the task of spreading Allah’s message among men.

5. Many thousands of these prophets were raised throughout the ages, in all lands and in all nations. All of them brought the same message, all of them advocated the same way of life, (din), that is, the way which was revealed to man on the first day of his existence. All of them had the same mission: they called men to Islam ¾ to submit to Allah alone, asked those who accepted the Divine law, and for putting an end to all deviations from the true path. Many people, however, refused to accept their guidance and many of those who did accept it gradually drifted away from their initial commitment.

 

6. Lastly, Allah raised the Prophet Muhammad, blessings and peace be on him, in Arabia to complete the mission of the earlier prophets. The message of Muhammad, blessings and peace be on him, was for the whole of mankind. He presented anew the teachings of Islam in their pristine form and provided humanity once again with the Divine guidance which had been largely lost. He organised all those who accepted his message into one community (Ummah), charged with living in accordance with the teachings of Islam, with calling humanity to the path of righteousness and with establishing the supremacy of the world of Allah on earth. This guidance is enshrined in the Holy Qur’an.

Man: Its Nature and Character

The Qur’an deals in many passages with man’s relationship to Allah and the concept of life which naturally follows from that relationship. Its message is epitomised in the following verse:

Verily Allah hath bought of the Believers their lives and their properties for the price that theirs shall be the Paradise: so they fight in the way of Allah and slay and are slain. It (i.e. the promise of Paradise) is a covenant which is binding on Him in the Torah and the Injil and the Qur’an. And who is more faithful unto his covenant than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph. (al-Tawbah 9: 111)

In the above verse the nature of the relationship which comes into existence between man and Allah because of Man (the belief, trust and faith in Allah) is called a ‘bargain’. This means that Man in Allah is not a mere metaphysical concept; it is in the nature of a contract by which man barters his life and his possessions in exchange for the promise of Paradise in the Hereafter. God as it were, purchases a Believer’s life and property and promises, in return, the reward of Paradise in the life after death. This concept of a bargain and a covenant has important implications, and needs to be clearly understood.

Everything in this world belongs to Allah. As such, man’s life and wealth, which are part of this world, also belong to Him, because He has created them and has entrusted them to every man for his use. Looked at from this angle, the question of ‘selling’ or ‘buying’ may not seem to arise at all; Allah does not need to buy what is already His and man cannot sell what is not really his.

But there is one thing which has been conferred on man, and which now belongs fully to him, and that is free will which gives him freedom to choose between following or not following the path of Allah. This freedom of will and choice does not automatically make man the real owner of all the

power and resources over which he has command, nor does it give him the right to use them just as he likes. Yet, because of this free will, he may, if he likes, consider himself free of all obligations to the Lord and independent of any higher authority. It is here that the question of bargain arises.

This bargain thus does not mean that Allah is purchasing something which belongs to man. Its real nature is this: all creation belongs to Allah but He bestowed certain things on man to be used by him on trust. Allah wants man to willingly and voluntarily acknowledge this. A person who voluntarily renounces his freedom to reject Allah’s supremacy and instead acknowledges His sovereignty, and, in so doing, ‘sells’ his ‘autonomy’ (which, too, is a gift from Allah) to Allah, will get in return Allah’s promise of eternal bliss in Paradise. A person who makes such a bargain is a Mu’min (Believer) and Man (faith) is the Islamic name for this contract; a person who chooses not to enter into this contract, or who, after making such a contract, does not keep to it, is a Kafir. The avoidance or abrogation of the contract is technically known as Kufr.

Such is the nature of the contract. Now let us briefly study its various aspects and stipulations.

1. Allah has set us to account for ourselves in two areas:

(a) He has left man free, but nonetheless wishes to see whether he will remain honest and loyal to Him, or whether he will rebel against his own Creator, whether he will behave nobly or start ‘playing such fantastic tricks as make the angels weep’.

(b) He wants to see whether man is prepared to have enough trust in Allah to offer his life and wealth in return for a promise about the next world.

2. It is a principle of Islamic law that Man consists in adherence to a certain set of doctrines and anyone who accepts those doctrines becomes a Mu’min. No one has the right to call such a man a disbeliever or drive him from the fold of Ummah, unless there is clear proof that faith has been abandoned. This is the legal position. But in the eyes of the Lord, Man is only valid when it entails complete surrender of one’s will and freedom of choice to the will of Allah. It is a state of thought and action, coming from the heart, wherein man submits himself fully to Allah, renouncing all claim to his own supremacy.

A man may recite the Kalimah, accept the contract and even offer Prayers and perform other acts of worship, but if in his heart he regards himself as the owner and the master of his physical and mental powers and of his moral and material resources, then, however much the people may look upon him as a Mu’min, in the eyes of Allah he will be a disbeliever. He will not really have entered into the bargain which the Qur’an says is the essence of Man. If a man does not use his powers and resources in the way Allah has prescribed for him, using them instead in pursuits which Allah has forbidden, it is clear that either he has not pledged his life and property to Allah, or has nullified that pledge by his conduct.

3. This aspect of Man makes the Islamic way of life the very opposite of that of the non-Muslim. A Muslim, who has real faith in Allah, makes his entire life one of obedience and surrender to His will. He never behaves arrogantly or selfishly or as if he were master of his own destiny, save in moments of forgetfulness. And as soon as he becomes conscious of such a lapse, he will submit himself to his Lord and ask forgiveness for his error.

Similarly, a group of people or a society which consists of true Muslims can never break away from the Law of their Lord. Its political order, its social organisations, its culture, its economic policy, its legal system and its international strategy must all be in tune with the code of guidance revealed by Allah. Any unwitting contraventions must be corrected as soon as they are realised.

It is disbelievers who feel free from Allah’s guidance and behave as if they were their own master. Anyone who behaves like this, even though he may bear a name similar to that of a Muslim, is treading the path of the disbelievers.

4. The will of Allah, which it is obligatory for man to follow, is the one which Allah Himself has revealed for man’s guidance. It cannot be determined by man himself. Allah has Himself explained it clearly and there is no ambiguity about it. Therefore, if a society sticks honestly to its contract with Allah, it must shape its life in accordance with the Book of Allah and the Sunnah of the Prophet, blessings and peace be on him.

It is clear from the foregoing discussion why the payment of the ‘price’ has been postponed till the life after death. Paradise is not the reward for the mere profession of the bargain, it is the reward for the faithful execution of it. Unless the behaviour of the ‘vendor’ complies with the terms of the contract he will not be entitled to the reward. The final act of the ‘sale’ can only be concluded after the last moment of the vendor’s earthly life.

There is another significant point which emerges from the study of the verse quoted above when it is read in its context in the Qur’an. In the verses preceding it, reference is made to the people who professed Iman and promised a life of obedience, but who, when the hour of trial came, proved unequal to the task. Some neglected the call of the hour and betrayed the cause. Others refused to sacrifice their lives and riches in the cause of Allah. The Qur’an, after criticising their insincerity, makes it clear that Man is a contract, a form of pledge between man and Allah. It does not consist in a mere profession of belief in Allah. It is an acknowledgment of the fact that Allah alone is our Lord, Sovereign and Ruler and that everything that man has, including his own life, belongs to Him and must be used in accordance with His directives. If a Muslim adopts a different course, he is insincere in his profession of faith. Only those who have really sold their lives and all that they possess to Allah and who follow His dictates in all spheres of activity can be called true Believers.

The Scheme of Life

In Islam, man’s entire individual and social life is an exercise in developing and strengthening his relationship with Allah. Man, the starting point of our religion, consists in the acceptance of this relationship by man’s intellect and will; Islam means submission to the will of Allah in all aspects of life. The Islamic code of conduct is known as the Shari‘ah. Its sources are the Qur’an and the Sunnah of the Prophet, blessings and peace be on him.

The final Book of Allah and His final Messenger stand today as the repositories of this truth. Everyone who agrees that the concept of Reality stated by the Prophet, and the Holy Book is true, should step forward and surrender himself to the will of Allah. It is this submission which is called Islam, the result of Man in actual life. And those who of their own freewill accept Allah as their Sovereign, surrender to His Divine will and undertake to regulate their lives in accordance with His commandments, are called Muslims.

All those persons who thus surrender themselves are welded into a community and that is how the ‘Muslim society’ comes into being. It is an ideological society, radically different from those which are founded on the basis of race, colour or territory. It is the result of a deliberate choice, the outcome of a ‘contract’ which takes place between human beings and their Creator. Those who enter into this contract undertake to recognise Allah as their Sovereign, His guidance as supreme and His injunctions as absolute Law. They also undertake to accept, without question, His word as to what is good or evil, right or wrong, permissible or prohibited. In short, freedoms of the Islamic society are limited by the commandments of the Omniscient Allah. In other words, it is Allah and not man whose will is the primary source of Law in a Muslim society.

When such a society comes into existence, the Book and the Messenger prescribe for it a code of life called the Shari‘ah and this society is bound to conform to it by virtue of the contract is has entered into. It is, therefore, inconceivable that a real Muslim society can deliberately adopt any other system of life than that based on the Shari‘ah. If it does so, its contract is ipso facto broken and it becomes ‘un-Islamic’.

But we must clearly distinguish between the everyday sins of the individual and a deliberate revolt against the Shari‘ah. The former may not mean a breaking up of the contract, while the latter most certainly would. The point that should be clearly understood is that if an Islamic society consciously resolves not to accept the Shari‘ah, and decides to enact its own constitution and laws or borrows them from any other source in disregard of the Shari‘ah, such a society breaks its contract with Allah and forfeits its right to be called ‘Islamic’..

Objectives and Characteristics

The main objectives of the Shari‘ah are to ensure that human life is based on ma’rufat (good) and to cleanse it of munkarat (evils). The term ma’rufat denotes all the qualities that have always been accepted as ‘good’ by the human conscience. Conversely, the world munkarat denotes all those qualities that have always been condemned by human nature as ‘evil’. In short, the ma’rufat are in harmony with human nature and the munkarat are against nature. The Shari‘ah gives precise definitions of ma’rufat and munkarat, clearly indicating the standards of goodness for which individuals and society should aspire.

It does not, however, limit itself to an inventory of good and evil deeds; rather, it lays down an entire scheme of life whose aim is to make sure that good flourishes and evils do not destroy or harm human life.

To achieve this, the Shari‘ah has embraced in its scheme everything that encourages the growth of good and has recommended ways to remove obstacles that might prevent this growth. This process gives rise to a subsidiary series of ma’rufat consisting of ways of initiating and nurturing the good, and yet another set of ma’rufat consisting of prohibitions in relation to those things which act as impediments to good. Similarly, there is a subsidiary list of munkarat which might initiate or allow the growth of evil.

The Shari‘ah shapes Islamic society in a way conducive to the unfettered growth of good, righteousness and truth in every sphere of human activity. At the same time it removes all the impediments along the path of goodness. And it attempts to eradicate corruption from its social scheme by prohibiting evil, by removing the causes of its appearance and growth, by closing the inlets through which it creeps into a society and by adopting deterrent measures to check its occurrence.

Ma’rufat

The Shari‘ah divides ma’rfat into three categories: the mandatory (fard and wajib), the recommendatory (mandub) and the permissible (mubah).

The observance of the mandatory is obligatory on a Muslim society and the Shari‘ah has given clear and binding directions about this. The recommendatory ma’rufat are those which the Shari‘ah expects a Muslim society to observe and practise. Some of them have been very clearly demanded of us while others have been recommended by implication and inference from the sayings of the Prophet, blessings and peace be on him. Besides this, special arrangements have been made for the growth and encouragement of some of them in the scheme of life advocated by the Shari‘ah. Others again have simply been recommended by the Shari‘ah, leaving it to the society or to its more virtuous elements to look to promote them.

This leaves us with the permissible ma’rufat. Strictly speaking, according to the Shari‘ah everything which has not been expressly prohibited is a permissible ma’ruf. Consequently, the sphere of permissible ma’rufat is very wide, so much so that except for the things specifically prohibited by the Shari‘ah everything is permissible for a Muslim. And in this vast sphere we have been given freedom to legislate according to our own discretion to suit the requirements of our "time and its dictates."

Munkarat

The munkarat (the things prohibited in Islam) have been grouped into two categories: things which have been prohibited absolutely (haram), and things which are simply undesirable (makruh).

Muslims have been enjoined by clear and mandatory injunctions to refrain totally from everything that has been declared haram. As for the makruh, the Shari‘ah signifies its disapproval either expressly or by implication, giving an indication also as to the extent of such disapproval. For example, there are some makruh things bordering on haram, while others are closer to acts which are permissible. Moreover, in some cases, explicit measures have been prescribed by the Shari‘ah for the prevention of makruh things, while in others such measures have been left to the discretion of the society or individual.

Some Other Characteristics

The Shari‘ah thus prescribes directives for the regulation of our individual as well as collective lives. These directives affect such varied subjects as religious rituals, personal character, morals, habits, family relationships, social and economic affairs, administration, the rights and duties of citizens, the judicial system, the laws of war and peace and international relations. They tell us what is good and bad; what is beneficial and useful and what is injurious and harmful; what are the virtues which we have to cultivate and encourage and what are the evils which we have to suppress and guard against; what is the sphere of our voluntary, personal and social action and what are its limits; and, finally, what methods we can adopt to establish a dynamic order of society and what methods we should avoid. The Shari‘ah is a complete way of life and an all-embracing social order.

Another remarkable feature of the Shari‘ah is that it is an organic whole. The entire way of life propounded by Islam is animated by the same spirit and hence any arbitrary division of the scheme is bound to affect the spirit as well as the structure of the Islamic order. In this respect, it might be compared to the human body. A leg separated from the body cannot be called one-eighth or one-sixth man, because after its separation from the body the leg cannot perform its function. Nor can it be placed in the body of some other animal with the aim of making it human to the extent of that limb. Likewise, we cannot form a correct judgment about the utility, efficiency and beauty of the hand, the eye or the nose of a human being outside the context of their place and function within the living body.

The same can be said about the scheme of life envisaged by the Shari‘ah. Islam signifies a complete way of life which cannot be split up into separate parts. Consequently, it is neither appropriate to consider the different parts of the Shari‘ah in isolation, nor to take any particular part and bracket it with any other ‘ism’. The Shari‘ah can function smoothly only if one’s whole life is lived in accordance with it.

Taken from http://www.jamaat.org

NORMS AND VALUES IN ISLAMProf. Dr. Ahmet Akgunduz

Rector of the Islamic University of Rotterdam

 

There is a continuing international debate around the world in general and in the Netherlands in particular. There are a lot of views and opinions about globalization of norms and values. The Prime Minister Jan Peter Balkenende intents to establish a commission to discuss about the norms and values. We hear the speakers of each religious, political or ideological group profess that their religion, group or ideology, which has a contribution to existing values and norms. So I can imagine that a lot of people wonder in this country about possible contribution of Islam to the existing norms and values What are the basic values of Islam that afford strength to the structure of society, its foundation, and progress? Does it have principles and aims which it specifies from the point of view of the social structure and human relations? Does it take moderation, positive action, tranquility and peace in social life as its basis, or is its aim enmity, blood, and revenge?

Let’s forget the negative publicity of the last months around Islam and everything, which has to do with Islam, because it’s temporary, in my opinion, let’s hope as it is at least. Of course only to hope is not enough, we have to take actions in order to establish or continue the harmony. The Netherlands has a long common history with the world of Islam. Islam has been a scientific study-field of the Dutch academic world for centuries. Both facts have to do with the presence of the Netherlands in the present Indonesia.

The Central Office for the Statistics has figured out that on the first of January 2002, there are around 900.000 Muslims in the Netherlands. In Amsterdam, Islam is the biggest religion with 13% in the same year. It has nothing to do with a high percentage of conversion, but with the presence of Muslim minority groups since the sixties.

The current situation and the future of this arbitrary composed Muslim-society in a secular state like the Netherlands is continuously a topic of the Dutch public, politics and media. A lot of problems around this topic are discussed daily. Unfortunately, the Muslim minority is not emancipated enough, therefore the positive contribution of Islam and Muslims to the norms and values in the Netherlands is also not clear or not in progress yet, although Islam, like other religions, can provide a certain contribution to the harmony and peace.

I will try to expound the view of Islam about norms and values, and discuss which of these values can be useful in this society. The fact that the norms and values are discussed nowadays gives me occasion to research if it has to do something with fading away of the religious factors.

First, we have to make a distinction between religions and followers. For example, while it is obligatory that all attributes of all Muslims should be Muslim, in the reality it is not always thus. We should not refer to Islam all bad or good attributes of Muslims every time.

I- ISLAMIC VALUES CAN BE DIVIDED IN THREE GROUPS

These basic values and needs which define the foundations for good individual and social life, are classified into three levels, or hierarchy, namely (1) necessities (dharuriyyat); (2) convenience (hajiat); and (3) refinements (kamaliat). In the legal theory (usul al fiqh) of Islam there is a maxim "the general aim of legislation” in Islam is to realize values through protecting and guaranteeing their necessities (al dharuriyyat) as well as fulfilling their importance (al hajiyyat) and their embellishments (tahsiniyyat). The human basic values consist of life (al nafs), reason (al 'aql), descent (nasab), property (al mal) and religion (al din). Islam protects these primary human values, and prohibits any violation of them.

1. Five Basic Values for All Mankind

According to Islam there are five basic values for humanity, which are advised to be protected every time. Depending on circumstances to build up harmony and universal peace, advises to preserve the five basic values at the lowest level or the barest minimum for an acceptable level of living. These basic values therefore includes the ability to perform moral responsibilities; protection of life, securing food, clothing and shelter, education, the right to earn a living, to set up a family, etc. It is to be understood that at this level, one has enough to live but not necessarily to be in some comfort. Islam preaches to that a human being cannot live without these basic values. Individuals and states are advised to protect or at least to respect these basic values.

A) Life (Physical Self): This includes basic items such as food, clothing, shelter, transport, health etc. In other words, physical self means all those that could provide a healthy body to lead a purposeful life. Islam, holds the human soul in high esteem, and considers the attack against innocent human beings a grave sin, this is emphasized by the following Qur'anic verse: “... whoever kills a human being for other than manslaughter or corruption and mischief in the earth, it shall be as if he had killed all mankind, and whoever saves the life of one, it shall be as if he had saved the life of all mankind. Our messengers came unto them of old with clear proofs (of Allah's Sovereignty), but afterwards lo! Many of them became prodigals in the earth” (the Qur’an, 5: 32). In fact, Muslims serve for life, not for death. In Islam and other religions, all men are equal, regardless of color, language, race, or nationality.

Internationalized crimes are threatening life like drug trafficking and the trafficking of women and children which became much more difficult to control today because of their international character. Like crime, disease has also become globalizes and threatens the life. AIDS is one of those epidemics spreading in the world, which can only be brought under control through a global effort. The porous borders of today's world have made it all the more difficult to check all kinds of contagious disease.

B) Religion: Religion is considered as a basic value or fundamental right of every individual. One is free to practice the religion of his choice. There should not be any compulsion in choosing one's religion, nor obstruction to practice it. The religion is for providing guidance, peace, tranquility, comfort and purpose in life. The religion is for teaching man to uphold truth, justice, and all the virtues. The religion is for teaching man to avoid the vices. There is no coercion in Islam; Islam came with the just word of our creator. In Quran 2:256; God said "Let there be no compulsion in religion: Truth stands out clear from Error...”

According to many scholars, religion will be one of the prime factors of the 21st Century. Huntington, in his theory The Clash of Civilizations" analyzed the present international conflicts in terms of clash of civilizations -conflict between the two cultures two civilizations -Islamic and Western civilizations. But this is not true.

In the world of humanity, from the time of Adam up to now, two great currents, two lines of thought, have always been and will so continue. Like two mighty trees, they have spread out their branches in all directions and in every class of humanity. One of them is the line of prophet-hood and religion, the other the line of philosophy in its various forms. Whenever those two lines have been in agreement and united, that is to say, if the line of philosophy, having joined the line of religion, the world of humanity has experienced a brilliant happiness and social life. Whereas, when they have become separated, goodness and light have been drawn to the side of the line of prophet-hood and religion.

C) Intellect or Knowledge (Al Aql): The intellectual nature of man is made up of mind or intelligence or reasoning power. To this aspect Islam pays extraordinary attention and builds the intellectual structure of man on most sound foundations. Islam classifies knowledge into two, the basic or fundamental which must be secured by every individual and the specialized knowledge which should be secured by only a few in a society.

D) Family Life and Offspring (Al Nasab): In a time when values tend to be turned upside down, family life as the very heart of society was attacked just as much as many other handed-down traditions. About ten years ago, when it become fashionable for young torchbearers to live in "communities", share sex and children and earnings, many people feared that this might mean the end of family life. Fortunately, this is not so. In the end, the overwhelming majority of young women still dream of having a wedding ring on their finger, living in a comfortable flat as "Mrs. So-and-so" and bringing up their children in an orderly home, just as young men prefer to introduce "her" with the words" "This is my wife". Neither socialism nor any other "isms" were able to uproot what has been implanted into human nature from time immemorial.

E) Wealth (Al Mal): Wealth is obviously a fundamental human value. White-collar crimes such as money laundering, embezzlement and corruption "transcend frontiers and have become similar everywhere" and threatening this value. Due to the globalization process, the maximum wealth of the world is now accumulated in few hands. Less than one billion people now possess 79% of the total wealth and 11.2%

people are controlling 62.5% income of the world. US (4.6% population) are getting 25.7% of the world income, which is 26% of the total wealth. Unfortunately the total income of the whole Muslim world (total population 20.5%) is only 3.5% and they control only 5.3% of the world trade.

There is erosion in this value. The immoral character of the global economy is becoming even more apparent in yet another sphere. Globalization, aided and abetted by the removal of national controls over cross-border financial flows and the computer revolution, has resulted in short-term capital entering and exiting markets at lightning speed. Because this capital is as massive as it is volatile, it is capable of wreaking havoc upon an economy, which may not have the mechanisms to deal with it. The dramatic outflow of capital from the region, triggered off to a large extent by currency speculation, has had a devastating impact upon undeveloped countries’ economies. Millions of women and men have lost their jobs; millions more are struggling to survive as hunger and poverty ravage home and hearth. It is not just the tragic consequences of capital volatility that religion would regard as a blot on the human conscience.

2. Secondary Values: Conveniences (al hajiyyat)

Conveniences comprise all activities and things that are not vital to preserve the five foundations, but rather, are needed to remove difficulties or impediments in life. Examples include the use and enjoyment of things that man can do without, but with difficulty, such as the use of some mode of transport (a car), a carpet in winter, etc.

3. Luxury Values: Refinements (al tahsiniyyat)

This category includes items that are beyond those for convenience. They do not only remove difficulty but improve the comfort. For example, if a car is considered as an item of convenience, than a chauffeur-driven car is obviously a refinement.

II- ISLAMIC NORMS

Islam has paid great attention to norms, which can protect basic values. We can’t explain all Islamic norms relating to basic values, which we have mentioned above. But we would like to mention five important norms here as examples:

1. Self Interest vs Selfsacrifice

While the present economic order, right from a small level player to Trans National Companies, is self-centered, Islam advocates the concept of selfsacrifice. It accepts that secret of progress lies in self-sacrifice, and in holding the nation's benefit above personal benefits. Every Muslim should expend all his effort and energy for the society he belongs to. Such efforts of his would be rewarded by Allah not only in this world but hereafter also. 'Should I die, let my community live, for I have an everlasting life in my community’.

2. Extravagance vs Frugality

The present economic world order generates profit as well as consumer in a cyclic manner. It has produced a society, which believes and practices a wasteful or extravagant life-style and considers it their right to "use" because they "have" it. This is in total contrast to Qur’anic model of modesty, simplicity and frugality.

The All-Compassionate Creator desires THANKS in return for the bounties He bestows on mankind, while wastefulness is contrary to thanks, and slights the bounty and causes loss. Frugality, however, shows respect for the bounty and is profitable. Yes, frugality is both a sort of thanks, and shows respect towards the Divine mercy manifested in the bounties, and most definitely is the cause of plenty.

3. Greed vs Contentment:

"Excess and wastefulness lead to greed, and greed has three consequences:" The First is dissatisfaction. As for dissatisfaction, it destroys endeavor and enthusiasm for work, and causes the dissatisfied person to complain instead of giving thanks, and makes him lazy. Such a person abandons possessions which though few in number are licit and seeks possessions which are illicit and free of trouble. And he sacrifices his self-respect on that way, and even his honor. The Second Consequence of Greed is disappointment and loss. The greedy person drives away what he wishes for, is found disagreeable, and is deprived of assistance and help. He even confirms the saying: 'The greedy person is unsuccessful and suffers loss.' The Third Consequence: Greed destroys sincerity and damages actions in regard to the Hereafter. For if a God-fearing person suffers from greed, he will desire the regard of others. And someone who considers the regard of others cannot have complete sincerity. This consequence is extremely important and worth noticing.

Excess and wastefulness leads to lack of contentment. And lack of contentment destroys enthusiasm for work; it causes laziness, opens the door to complaining about life, and makes the dissatisfied person complain continuously.

4. Generalizing a Crime vs Personality in Criminal Law

The “fundamental norm” in Islam that is explained the Qur'anic verse: ‘No bearer of burdens can bear the burden of another’ which he used in its meaning of “No one is answerable for another’s faults or errors’. One of the most basic principles of “some human politics”, was “Individuals may be sacrificed for the good of the nation and society. Everything may be sacrificed for the sake of the country.” This “fundamental human law” had resulted in appalling crimes throughout history, including the two World Wars this century, which had “overturned a thousand years of human progress”, and had given the license for the annihilation of ninety innocents on account of ten criminals. Whereas the verse taught the principle that no one was responsible for another’s crimes. And no innocent person could be sacrificed without his consent, even for the whole of humanity. It establishes true justice for mankind.

We must not forget what the Qur’an states: "Namely, that no bearer of burdens can bear the burden of another" (6: 164). There is a universal rule of law: No one can be punished without evidence. Another important rule: Freedom from guilt is principal, i.e. everybody is innocent unless the opposite is proved. The Prophet is reported to have said, "A believer remains within the scope of his religion as long as he doesn't kill another person illegally."

5. Peace and Forgiveness

In first step, Islam treats of peace in the eschatological sense, as the ultimate goal of human life, almost synonymous with salvation. A second way in which the Islam looks at peace might be called the psychological sense, as tranquility and peace of mind, an inner confidence born of faith that enables the religious believer to face adversity without anxiety or despair. Particularly when one is facing the approach of death, the believer can attain a peace of mind, which will enable the person to overcome spiritual turmoil and fear. A third aspect of peace is universal peace. It reflects the widespread conviction of the time that humankind can sink no lower in criminality towards its own kind and expresses the hope for a time of peace and prosperity for all mankind. According to Sayings for our Prophet, the virtues of civilization will prevail, the face of the earth cleaned of filth, and universal peace be secured.

Islam commands that “one believer should not be vexed with another believer for more than three days,” and that so long as there is no reconciliation, both sides perpetually suffer the torments of fear and revenge.” Islam advices us like that: ‘Look at the defect in your own soul that you do not see or do not wish to see. Deduct a share for that. As for the small share which then remains, if you respond with forgiveness, pardon, and magnanimity, in such a way as to conquer your enemy swiftly and safely, then you will have escaped all sin and harm.’ Thus, self-awareness should

lead to repentance, repentance to forgiveness, forgiveness to reconciliation and the seeds for a lasting peace are laid.

CONCLUSION

Religion in general and Islam in particular can play positive role in reviving common values for mankind and uniting people for justice and equality, particularly the weaker sections.

Today, people should interact with each other much more than the past. There should be cultural exchanges and greater understanding of other values and norms. Within each cultural and national values and norms there should be universal attempt to address problems of social inequalities, gender inequalities and human rights. We must work for global solidarity, and struggle against injustice and for the protection of human rights. Global solidarity is necessary for the protection of the environment, to respond to natural calamities and to tackle poverty. For all these concerns, one needs an international perspective and outlook, which overcomes the narrow nationalist outlooks, which are inadequate to address global environmental concerns, concerns for common values, human rights and gender inequalities. Addressing issues of violations of human rights, gender inequalities and environment go beyond boundaries and over ride nationalist concerns.

I can declare here, on the contrary of some pretexts about Islam and Muslims, Islam attaches great importance to the health and moderation of the social structure, and works to establish general peace and well being. It does not countenance at all movements that are destructive and divisive. It sees positive action as a duty and mark, and does not permit negative action. It makes firm love and brotherhood in the structure of society, and puts forward the necessity of union and unity. It rejects decisively movements, which destroy the common values and sincerity between members of society, like tribalism, racialism, and negative nationalism.

http://islam.uga.edu/norms_values.html

THE IMPORTANCE OF TIME IN ISLAM

There are among those who believe in the popular saying as "Time is Gold." Time in Islam is more than Gold or any precious material thing in this world. Of all religions, only Islam guides mankind not only to the importance of time but also how to value it. Allah the Almighty and His Messenger, Prophet Mohammad (PBUH), very clearly tell us the value of time, why we must not waste it and how we can make use of our time wisely to increase our Eeman (Faith) and thus attain success, especially eternal success in the life hereafter.

The following are some of the most important duties demanded of Muslims:

1. Ensuring benefiting from time2. Utilizing leisure time3. Racing for good deeds4. Learning from the passage of time5. Seeking the superior times6. Planning and organizing time7. Fulfillment of time commitments8. Necessary awareness of time wasters

Both the Qur'an and the Sunnah enjoin Muslims to be conscious of time. We are reminded that life in this world is nothing but temporary. We never know when death has been appointed for us. We must value time for the satisfaction of Allah the Almighty. For our guidance and success, we must never waste time nor abuse it.

Ibn Abbas narrated that Prophet Mohammad (PBUH) said:

"There are two blessings which many people lose: (They are) health and free time for doing good." (Bukhari 8/421)

Indeed, we displease Allah the Most High when we abuse time. We must remember that time must be spent to fulfill our very purpose in life that is to worship Allah all throughout our lives. Allah makes this very clear in the Qur'an when He says:

I have only created Jinns and Men, that they may serve Me. No Sustenance do I require of them, nor do I require that they should feed Me. For Allah is He Who gives (all) Sustenance, Lord of Power, Steadfast (for ever). Qur'an (51:56-58)

But celebrate the praises of thy Lord, and be of those who prostrate themselves in adoration. And serve thy Lord until there come unto thee the Hour that is certain (i.e., death). Qur'an (15:98-99)

Everything we do in accordance with the Qur'an and the Sunnah is an act of worship. Such worship must be done sincerely for the pleasure of Allah alone. We should make use of our time (which includes our "free time") in doing beneficial things especially those that will make us closer to Allah and earn His Mercy.

We have to make use of our time wisely by knowing more of the Qur'an and the Sunnah. We must have correct knowledge of what Allah and His Messenger Prophet Mohammad (PBUH) have commanded us to do and at the same time to refrain from what they have forbidden us. This is imperative so that we earn Allah's pleasure and reward. Allah the Exalted makes it very clear, when he says:

O ye who believe! Obey Allah, and obey the messenger, and make not vain your deeds! Qur'an (47:33)

Corollary to the above divine commandment, we must ask ourselves: Have we been obeying Allah and His Messenger? To what extent have we used our time learning the Qur'an and the Sunnah in order to have correct Eeman (Faith), to do righteous deeds, to enjoin the Truth or do Da'wah, and be patient and constant? As time passes by, are we sure we are devoting our time for the sincere worship and pleasure of Allah the Most High? Are we taking guidance from the following very enlightening Ayat (Qur'anic verses)?

By (the Token of) Time (through the ages), Verily Man is in loss, Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy. Qur'an (103:1-3)

In line with the above Qur'anic injunction, we have to discipline ourselves by giving value to the importance of time. We must be prompt in doing good deeds, which will increase our faith and subsequently enable us to gain Allah's pleasure and mercy.

Islam encourages Muslims to care for time, to utilize it wisely and not to waste it and to benefit from it. Besides, it holds them responsible for their time.

We have to remember that on the Day of Judgment we shall be asked how we spent our lives, wealth and knowledge. In other words, we will be questioned on how we spent everything that Allah has given us as implied in the following Hadith:

Narrated Abdullah Bin Mas`ud Allah's Messenger (PBUH) said:

"A man shall be asked concerning five things on the day of resurrection: concerning his life, how he spent it; concerning his youth, how he grew old; concerning his wealth, whence he acquired it, and in what way he spent it; and what was it that he did with the knowledge that he had."

The Prophet Mohammad (PBUH), used to call on Muslims to take the initiative to do good deeds before any obstacles arise. For instance, he said, "Lose no time to do good deeds before you are caught up by one of seven calamities awaiting you: a starvation which may impair your wisdom; a prosperity which may mislead you; an ailment which may damage your health; an old age which may harm your senses; a sudden death; the Dajjal (Antichrist); or Doomsday, which is indeed the hardest and most bitter." (at-Tirmidhi, al-Baihaqi)

The above Hadith urges Muslims to take the initiative, and not to delay good deeds; man's life is not free from impediments, such as those calamities, which can prevent him from accomplishing what could have been done earlier. Wise are those who grab available opportunities before being handicapped by obstacles.

If we are to evaluate ourselves objectively, have we been spending our time wisely for the pleasure of Allah the Almighty? Have we been spending our lives based on the Qur'an and the Sunnah? Have we been practicing Muslims? How many of us are Muminoon (Faithful Muslims) and/or Mutaqqoon (God Fearing Muslims)? How much knowledge of the Qur'an and

the Sunnah do we know? Do we practice what we learn and impart the same to others or at least share them to our families and kin? Have we ever enjoined to others what is right and forbid what is wrong?

To be successful, we have to manage our time wisely by making plans for virtuous deeds that please Allah the Almighty. We must spend time learning Islam based on the Qur'an and the Sunnah.

Opportunity is something which is quick to vanish and late to return. Imam Hassan Al-Mujtaba (AS)

Another Year Passes By and Time Marches On

O ye who believe! Fear Allah, and let every soul look to what (provision) He has sent forth for the morrow. Yea, fear Allah: for Allah is well-acquainted with (all) that ye do. Qur'an (59:18)

Another year has passed; minutes move into hours => into days => into weeks => into months => into years - seemingly faster than ever; yet every moment is a precious component of life and every moment counts.

Time - Use it, do not abuse it

Our attitude towards time indicates our attitude towards the value of the capital of life. If we want to purchase something, we require financial capital; and if we want to do something in life, we require the capital of life, time. That is why the Qur'an exhorts us to value the time we have before life is up. Qur'an (63:10)

Realize that...

Time is the measure of life, time is an amaanah (trust), time is a gift from the Creator and its proper use will determine our outcome for eternity.

We are born in time, live in time and die in time; time is the ambit within which we operate. What we do with time is what we do with our lives.

Each one must realize that every moment that passes by is an opportunity gone, used or abused; never to return. Soon time will be up and we'll have to leave this physical world and give account for our lives.

The more we remind ourselves of the responsibility of the present the better we get at living the moment and the better we live the present moment the better the consequence for the future.

Our attitude towards the future influences our mind-set towards the rest of life. Being positive about life ahead is among life's greatest motivators. Hope is the best attitude one can harbor towards the future; this realistic expectation that something good or better could/will happen if

only we continue doing the best we can. Remember that today well-lived makes yesterday a dream of happiness and every tomorrow a vision of hope.

Wise are the words of the one who said ... "I expect to pass through this world but once; any good therefore that I can do, or any kindness that I can show to any fellow creature, let me do it now; let me not defer or neglect it, for I shall not pass this way again."

"O Allah! Make life a means for every dimension of goodness." [Prayer of the Prophet Mohammad (PBUH)]

The Characteristics of Time

We are to bear in mind that time has certain characteristics, among of which are the following:

1. Time passes quickly.2. Time that passes can never return, nor can it be compensated for, for time is

irretrievable.3. Time is the most precious thing that man possesses.

Muslim's Duty towards Time:

Having all this great value and importance, time is to be duly appreciated and managed. In Islam there is no room for slogans like the so-called "killing time", for in Islam time is really valuable. In fact, wasting time is much more dangerous than squandering property, because unlike property, time cannot be compensated. Free time is a blessing that is overlooked, and not wholly appreciated by many people.

This indicates that it's very important for a Muslim to try his utmost to husband his time and make the best use of it in beneficial things. A Muslim may use portion of his time in making invocations and supplications, celebrating the praises of Allah. The Prophet Mohammad (PBUH), used to supplicate: "O Allah! I seek refuge in You from sorrow and distress, and I seek refuge in You from disability and laziness."

A Muslim should learn how to organize his time, and make a realistic plan for his worldly and religious duties, without any of them overlapping the other. That is to say that one should know how to arrange his priorities: the most important and the most urgent comes first, and carried out according to schedule. Organizing time also includes leaving a place for relaxation and entertainment, for 'all work and no play make Jack a dull boy.'

One of the methods of managing his time properly is for a Muslim to get up early and sleep early, for early hours always yield great blessings. Starting his day with prayer and the supplication of the morning brings the Muslim Allah's grace. A Muslim should always bear in mind that every time has its own task that suits it. Doing tasks in their due times brings about peace of mind and comfort.

Finally, we would like to cite the following Hadith of the Prophet Mohammad (PBUH), quoting from the Book of Ibrahim, peace be upon him: "A sane person, unless he is mindless, should have four hours: an hour to invoke to his Lord, an hour to count his own deeds, an hour to contemplate about the creation of Allah and an hour to satisfy his worldly needs."

Verily, time is very important for our success both in this temporary world and the eternal world to come. If we waste time, if we abuse it, then we waste and abuse our lives. In the Life Hereafter we will be among the losers, who will suffer the torments in the Hell Fire, if Allah the Almighty will not forgive us. Therefore, if we really give value to our lives then, we must give due value to the importance of time.