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THE ISLAMIC WORLDVIEW
(UNGS 2030)
STANDARD CONTENTS
Department of General Studies, 2007
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The Meaning of Worldview
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Worldview is an English translation of theGerman term Weltanschauung.
It is rendered in Arabic as
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Worldview Defined:
A set of attitudes on a wide range offundamental matters.
A comprehensive set of propositions aboutvarious aspects of the world.
A unified and comprehensive view of theworld around us and mans place within it.
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Basic assumptions and images that provide a
more or less coherent, though not necessarilyaccurate, way of thinking about the world.
A worldview is a profile of the way the peoplewithin a specified culture live, act, think, workand relate. It is a map or cultures social,religious, economic and political views and
relationships
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Worldview Structures &Development
Abstractthought
Culture: religion, language,
environment, etc.
Technology, Psychology,
experience, etc.
World-Structure
Life-Structure
Knowledge-Structure
Man-Structure
Value-StructureMorality
Legal Dealings
Conception
of society
PoliticalDealings
TechnologyScientificconceptualscheme
Science
Revelation
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IMPACT OF WORLDVIEWS
1. Helps to know peoples and culturescomprehensively
2. Helps us to interact with nature,
individuals, peoples, nations, culturesand civilizations
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3. Helps us to correct our own values,perspectives, attitudes and behaviours
4. Helps us to formulate theories of politics,sociology, culture, etc.
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A worldview encapsulates answersregarding broad questions of "lifeunderstanding." These questions are
lifetime concerns and sources ofanxiety. They involve fundamentalmatters, expressed in the form of queries.
Here are some examples of ongoinghuman concerns:
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Fundamental Questions addressedby worldview
How far out does the universe go? Did it have abeginning 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?
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Worldview as Basic/Abstract
Worldview formulated by
prophets (revelation),great philosophers andscientists
Worldview interpreted andapplied by intellectuals,scholars, scientists,physicians, etc.
Worldview receivedapplied by ordinarypeople
Philosophy of IIUM
Interpreted andapplied by lecturers& staffs
Learned andapplied by students
Simile
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Worldview influences all aspects of life
Some worldviews such as Islam cover all
aspects of life including the personal, social,economic, political, cultural, civilization besidesdealing with spiritual, moral, and Aqidah issues.
But there are other worldviews which focus onlyon spiritual, material, social, or economicaspects of human life.
Any worldview should be able to answer the
ultimate questions not necessary correctanswers but at least consistent
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The Definition of Islamic worldview
a metaphysical survey of the visibleas well as the invisible worlds
including the perspective of life as awhole. Al-Attas in Islam and theChallenge of Modernity, p. 27.
Islamic worldview encompasses theissues of universe, creator, prophethood,society, man, and hereafter.
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It is not a worldview that is formed merelyby amalgamation or historical concoctionof various cultural values. Rather, it is a
well established framework derived fromthe revelation and interpreted by Muslimscholars throughout Islamic history
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This frame of reference provides us withcorrect and consistent answers to the
ultimate questions pertinent to the issuesof God, unseen, man, universe, and life. Italso guides man as a vicegerent of Allahto the correct belief system, shariah, and
ethical values.
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The worldview of Islam encompasses bothal-dunia ( ) and al-akhirah ( ) inwhich the dunia aspect must be
inextricably linked to the akhirah aspect,and in which the akhirah aspect hasultimate and final significance.
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The Main Elements of Islamic
worldview
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
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of freedom;
of values and virtues;
And of happiness. Al-Attas, . Ibid, 29
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The Objectives of Islamic
worldview
To provide the Muslims with the trueknowledge and explanation about theworld seen and unseen as they areexplained in the Qura'n.
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To teach people the way and method howto achieve the main values of Islam inhuman life.
To establish the fundamental ethicalprecepts, such as justice, freedom, trust,and dignity of human life and existence.
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Western Perception of Worldview
Most of the western perceptions of worldviewrely more on our existing reality, experience andlife. They dont give much consideration to theissues related to the unseen world and hereafter.
Most of the western perceptions of worldviewconsider it as assumption, but this is not truefrom an Islamic perspective because in Islam,
we consider it as a system and truth derivedfrom revelation.
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Most of the western perceptions of worldviewconsider it as a product of culture and
experience. According to them, religion itself isproduced by people and culture.
In the Muslim perspective, Islam or Islamicworldview is not a cultural product of Arab,Indian, or Malay. It is rather derived from therevealed word of God without corruption andchange. This revelation is then understood byMuslims through their different cultural
backgrounds and experiences.
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worldview is: the vision of reality and truththat appears before our minds eyerevealing what existence is all about; for itis the world of existence in its totality thatIslam is projectingThe Islamic view of
reality and truth, which is a: metaphysicalsurvey of the visible and invisible worldsincluding the perspective of life as a whole,is not a worldview that is formed merely by
the gathering together of various culturalobjects, values and phenomena intoartificial coherence
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Nor is it one that is formed gradually through a
historical process of philosophical speculationand scientific discovery, which must of necessitybe left vague and open-ended for future changeand alteration in line with paradigms that change
in correspondence with changing circumstances.
It is not a worldview that undergoes a dialecticalprocess of transformation repeated through theages, from thesis to anti-thesis then synthesis
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Religious worldview
There is a universal spirit, god, deity or divineentity
This divinity has established an eternal moral
order that, in part at least, can be known tohuman beings
People have the duty to follow eternal moraldictates
This human conduct has long-term (beyondindividual death) significance.
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Characteristics of Religious
Worldview
The Religious worldview considers boththe world of seen and unseen. It iscomprehensive in its perception of the
world. It does not undermine anydimension of reality and existence
Its basis is on the scripture or
sacred
,revealed or non-revealed text.
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It is more stable than the scientific andphilosophical worldview, in terms of havingcertain and unchangeable principles of beliefsystem and ethical system.
The Religious worldview in general imparts to
our life the sense of responsibility, meaning, andpurpose. This means that life and the existencehas a meaning and a purpose. Therefore, itmakes our life as a responsibility towards God,
and towards other people.
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Philosophical worldview
It derives from philosophy and it means to dealwith fundamental questions of life.
It uses logical reasoning, deduction, induction ,
mathematic and speculation. The Philosophical worldview is more wider in its
scope than the scientific worldview. It deals withissues of philosophical and metaphysical world.
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It attempts to give a meaning to creation and life.It does not have the exactness of sciences but itinstills in ourselves a sense and meaning.
Its results and findings are not precise andmeasurable like scientific worldviews but theyopen new ways for human beings to thinkbeyond their physical world.
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Main Characteristic
It is more comprehensive than thescientific worldview, because it deals withphysical and metaphysical realties.
If scientific worldview deals only withcertain part of the universe, the
Philosophical worldview deals with theentire existence and the universe.
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It rejects, therefore, the existence of Godor gods on whom the universe woulddepend for its existence or mode ofoperation; it denies the existence of angelsor spirit; it questions the notion of a soul, iftaken to be immaterial entity separable, in
principle, from the human body.
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All knowledge of the world and of societymust be based on sense experience andultimately on science.
Like positivism, materialism lays stress onscience as the only legitimate source ofknowledge about the causalities of theworld
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A view which, for example, stresses thepriority of the social to the individual; whichrejects the universalizing tendencies of
philosophy; which prizes irony overknowledge; and which gives the irrationalequal footing with the rational in our
decision procedures all fall under thepostmodern umbrella.
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A cultural and intellectual trend of thetwentieth and twenty-first centuriescharacterized by emphasis on the ideas of
the decenteredness of meaning, the valueand autonomy of the local and theparticular, the infinite possibilities of the
human existence, and the coexistence.
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5. Total Doubt
6. Multiplicities of truth, ethnicities, cultures
7. Equal representation for class gendersexual orientation
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Secularism
The English word secularderives from the Latinword saeculum, meaning this present age,thisworld of change as opposed to the eternal
religiousworld.
It is defined as the liberation of man fromreligious and metaphysical tutelage, the turning
of his attention away from other worlds andtowards this one.
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Components of secularization
Disenchantment of nature freeing of nature from its religious overtones. Nature
is not a divine entity.
This provides an absolute condition for thedevelopment of natural science. However highlydeveloped a cultures powers of observation, howeverrefined its equipment for measuring, no real scientificbreakthrough is possible until man can face the
natural world unafraid.
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Desacralization of politics
No one rules by divine right.
Significant political and social change isalmost impossible in societies in which theruling regime is directly legitimated by
religious symbols.
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Deconsecration (relativization) ofvalues
The disappearance of securely groundedvalues
There are no longer the direct expression ofthe divine will.
They have ceased to be values and havebecome valuations
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Scientific worldview
It is based on the premises and findings ofscience,
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
Th i t f i tifi
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The main steps of scientific
method Identify the problem or question through
observation
Propose hypotheses and assumptions that
should explain the problem posed Collect data and information
Test the hypotheses. If any of hypotheses arewrong reject it, or modify it, or replace it untilyou get the correct one.
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If your hypotheses are correct. You accept and providea full explanation of the problem. Repeat the test insimilar situations and if the result is the same, then you
may proceed to construct a scientific theory. The latterprovides a consistent and rational explanation of thephenomenon or the problem. If this scientific theorystands and resists many tests, then it becomesscientific law.
The fact usually remains intact for long period of timebut they can be questioned with development ofhuman understanding and the new data and tool of
research. And once a fact is questioned the process ofresearch takes the same course as mentioned above.
P iti d N ti A t f
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Positive and Negative Aspects ofScientific Method
Because it is based on experiment and empiricalresearch, its findings are more exact andauthentic and they can be verified through usingstatistic, mathematics, and measurement.
However, these exact results only apply to acertain part of our existence, the physical world.The scientific worldview cannot give us exactand authentic knowledge or interpretation of themetaphysical world.
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Therefore, the scientific worldview is notcapable of providing comprehensive andconsistent explanation of the entire world.
The Scientific worldview is very important,because it allows human reason toexercise its ability and to produceknowledge in many fields.
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The Scientific worldview also allows man todiscover many laws and pattern of God in the
universe.
However, the scientific worldview passes itslimitation when it gives human senses andreason a role beyond their capacities. Inscientific worldview,Aqland senses become theonly source of knowledge that can be accepted;
any other source including revelation cannot beaccepted.
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Scientific worldview allowed the humanmind to produce industries, sciences andtechnologies. It opened many ways for
human mind to exploit nature and discoverits laws.
H th i tifi ld i f il d t
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However, the scientific worldview failed toprotect man and nature from destruction. One ofthe 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 doesnot consider revealed knowledge as a source ofknowledge that can provide guidance to peopleand answer their questions. In this sense, the
scientific worldview was unable to discover thesense and role of morality in human life.
Th l f i th h i ti t i li ti i i
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The place of man in the mechanistic-materialistic view isclearly portrayed by Bertrand Russell (1872-1970) in the1903:
The philosophy of nature is one thing, the philosophy ofvalue is quite another.Undoubtedly we are part ofnature, which has produced our desires, our hopes andfears, in accordance with laws which the physicist isbeginning to discover. In this sense we are part of
nature, we are subordinated to nature, the outcome ofnatural laws, and their victims in the long run But in thephilosophy of values the situation is reversed We areourselves the ultimate and irrefutable arbiters of valuesand in the world of value Nature is only a partIn this
realm we are the kings, and we debase our kingship ifwe bow down to Nature. It is for us to determine thegood life, not for nature not even for Nature personifiedas God.
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Therefore, the scientific worldview failed togive meaning to life and existence. It onlygives power of controlling nature, but it
lacks the sense of meaning to our life.Therefore, the scientific worldview shouldadopt new approaches which involvevalues, moralities, and ethics in the
process of scientific research.
General Overview of Islam and
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Islam: Salm or Silm, from which Islam derives its root,means submission, surrender, safety/protection andpeace.
As a religion, Islam stands for complete submission and obedience to Allah. It isthe religion of Allah (S.W.T) which is revealed tomankind.
It was so named by God. (Quran, :3 )
Yet islam as a total submission has been the name ofreligions brought by early Gods messengers.
General Overview of Islam andIts main Characteristics
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I l l d h f h h l f b d d f d l h h
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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 endof 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 butalso in the hereafter and Peace will be their greeting therein(Quran, 10:10).
Allah (swt) calls into the abode ofPeace(Quran, 10:25).
P di i thi b t th b d f
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Paradise is nothing but the abode of peaceThey shall not hear therein vain or sinfuldiscourses. 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 non-Muslimcommunities (Quran, 8:61)
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: al-Iman
Iman is the state of security and safety that a personenjoys when he is attached to his creator
Technical ly: 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
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al-Ihsan
Everything we do should be put in Ihsan form,that is, in beautiful manner.
In Had'ith : ( )Ihsan means to worship Allah as if you see Him,
or if you dont see Him, He is seeing you. It also means: to do, or worship Allah in the
manner He likes. To fear Allah and be certain that He is present,
and watching every deed, and everything onedoes.
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(29:69).
In this verse, Allah makes Ihsan as a condition forproviding guidance to us and showing us the rightpath, the right way and correct deed which willmake us successful in Dunia ( ) and Akhirah( ).
(4:125).
In this verse, Ihsan is linked with the perfect andcorrect religion the most perfect person in thereligion is the one who is Muhsin, meaning he doesthings in very beautiful manner.
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Hadith Jibril on Islam, Iman and Ihsan
On the authority of Omar, who said : One day while we were
sitting with the messenger of Allah there appeared before usa man whose clothes were exceedingly white and whosehair was exceedingly black; no signs of journeying were tobe seen on him and none of us knew him. He walked upand sat down by the prophet. Resting his knees against hisand placing the palms of his hands on his thighs, he said:"OMuhammed, tell me about Islam".
The messenger of Allah said: "Islam is to testify that there is nogod but Allah and Muhammed is the messenger of Allah, toperform the prayers, to pay the zakat, to fast in Ramadhan,and to make the pilgrimage to the House if you are able todo so.
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He said:"You have spoken rightly", and we were amazedat 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 indivine destiny, both the good and the evil thereof.
He said:"You have spoken rightly". He said: " Then tellme about ihsan.
He said: "It is to worship Allah as though you are seeingHim, and while you see Him not yet truly He sees you".
He said: "Then tell me about the Hour".
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He said: "The one questioned about it knows no betterthan 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, destituteherdsman competing in constructing lofty buildings.
Then he took himself off and I stayed for a time. Then hesaid: "O Omar, do you know who the questioner was?" Isaid: "Allah and His messenger know best". He said: "He
was Jibril (Gabriel), who came to you to teach you yourreligion. (Muslim)
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Taqwa )(
Taqwa is perhaps the most important single termin the Quran.
And make provision for yourself; the bestprovision is taqwa". (Quran, 2:197).
Taqwa is one of the many words in Islamicvocabularies whose exact equivalent cannot befound in English. It has been translated as "fear
of Allah", "piety", "righteousness", "dutifulness"and "God-wariness",
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The word taqwa is derived from the Arabic root(waqa), whose verb signifies to guard or protect
against something.
Taqwa has the sense of protecting oneself frommoral peril, preserving one's virtue, and
guarding oneself against the harmful or evilconsequences of ones conduct (and thus thedispleasure of the Almighty).
Taqwa is thus a kind of awareness orconsciousness by means of which one protectsoneself from sliding into evil.
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the Qur'an teaches that both the sinful tendencyand taqwa are inspired into the soul of man by
Allah. This is not to say that Allah inspires us tobe sinful.
One who has taqwa has wariness
of associating others with Allah, wariness of sinand evil, and even wariness of that which isdubious.
We learn from the Qur'an that the outwardobservance of ritual is not sufficient fortaqwa.
Taqwa thus seems to have practical
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Taqwa thus seems to have practicalsocial and political implications. It is not a meditativestate which isolates one from the world, but a provisionfor finding one's way through the world, which in itssocial and political dimensions requires justice andfairness.
Indeed, the historian, Marshall Hodgson. attributes thesuccess of early Islamic civilization not to favorable
economic conditions or military power. but to the Taqwaof the Muslims The command issued to the believers "Ittaquallah", is a
command to be vigilant over oneself with awareness ofthe presence of Allah, a religious form of the admonition
"Watch Yourself" directed to one whose misbehavior isimminent.
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Main Characteristics of Islam
Divine nature of Islam Comprehensiveness
Universality
Moderation/Balance
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C h i
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Comprehensiveness
It covers all aspects of life
It deals with spiritual and material aspects,dunia ( )and akhirah ( ), seen andunseen, social, economic, political, andcultural, aspects of human life
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U i lit
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Universality
Islam is not meant only for a particular group ofpeople or a particular period of time, but it isaddressed to all mankind, regardless of theirsocial strata, races, colors, languages, cultures,
and civilizations.
There is a unity of religion within a diversity ofcultures and ways of implementing the teachingof Islam.
Giving things their due measures
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Giving things their due measures
in: Human nature
Human needs
Belief system
Ritual
I l i li i th t i t h t f
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Islam is a religion that gives to each aspect ofhuman life its due without any imbalance orexaggeration. The material, social, spiritual,cultural, and intellectual aspects of human lifeare treated in a balance manner.
Islam never asks people to focus only on the
spiritual dimension or on the material dimensionof their life. But it puts each dimension in its rightplace and legislates the necessary instruction tofulfill and meet the need of that particulardimension of human life.
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But seek, with the (wealth) which Allah has bestowed
on thee, the Home of the Hereafter, nor forget thyportion in this world: but do thou good, as Allah hasbeen good to thee, and seek not (occasions for)mischief in the land: for Allah loves not those who do
mischief."
Michael Hart in The 100 A Ranking of the Most
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Michael Hart in The 100, A Ranking of the Most
Influential Persons In History' New York, 1978
My choice of Muhammad to lead the list of the worldsmost influential persons may surprise some readers andmay be questioned by others, but he was the only manin history who was supremely successful on both thesecular and religious level. ...It is probable that therelative influence of Muhammad on Islam has beenlarger than the combined influence of Jesus Christ andSt. Paul on Christianity. ...It is this unparalleledcombination of secular and religious influence which Ifeel entitles Muhammad to be considered the mostinfluential single figure in human history
Th C t f T hid ( )
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The Concept of Tawhid ( )
Literally Tawhid means "unification"(making something one) or "assertingoneness. It comes from the Arabic verb
(wahhada) which itself means to unite,unify or consolidate. However, when theterm Tawhidis used in reference to Allah itmeans the realizing and maintaining of
Allah's unity in all of man's actions whichdirectly or indirectly relate to Him.
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It is the belief that Allah is One, withoutpartner in His dominion and His actions(Rububiyyah), One without similitude in
His essence and attributes (Asmaa waSifaat), and One without rival in His divinityand in worship (Uluhiyyah/'Ebadah).
Uni ty of Lo rdsh ip
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y p 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 anyneed from it or for it; and He is the sole Lord of theuniverse 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 theonly One who gives life and takes it away. He is All-
knowing. He is merciful and does what He wishes,because He is the creator of everything. Everyone isdependent on Him whether in heaven or earth.
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Allah created all things and He Is the agenton which all things depend."
al-Zumar 39:62
And Allaah created you all and whatever
you do
al-Saffat 37:96
U i t f h i
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Uni ty of worsh ip
It is the belief in the unity of Allah's worship. He is theone, who deserves to be worshipped. He is the one whosets the way how we worship Him and we should followHis instruction and Shariah as He ordered andinstructed us to do.
All forms of worship must be directed only to Allahbecause He alone deserves worship, and it is He alonewho can grant benefit to man as a result of His worship.
Furthermore, there is no need for any form of intercessoror intermediary between man and God.
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Every sort of worship of whim, prestige, position,
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y p , p g , p ,money, or personality is shirk.
Because the sin ofShirkdenies the very purposeof man's creation, it is to God the gravest of sins;the unforgivable sin.
"Surely Allah will not forgive the association ofpartners (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 verypurpose of man's creation, it is to God thegravest of sins; the unforgivable sin
Shirk in Rububiyyah
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Shirk in Rububiyyah
This category ofShirk refers to either the beliefthat others share Allah's Lordship over creationas His equal or near equal, or to the belief thatthere exists no Lord over creation at all.
Most religious systems fall into the first aspect ofShirk in Ruboobeeyah while it is thephilosophers who tend to fill the second aspect.
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(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 Hisdominion is shared by other lesser gods, spirits,mortals, heavenly bodies or earthly objects.Such belief systems are commonly referred to
by theologians and philosophers as polytheistic(having more than one God).
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Shirk in al-Asma wa-al-Sifat
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Shirkin this category includes both the commonpagan practice of giving Allah the attributes ofHis creation as well as the act of giving createdbeings 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, whichare not authorized by Shariah.
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Kufr
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Kafara literally means to cover, to hidesomething; to ignore knowingly the benefitwhich one has received, and thence, tobe unthankful.
The root KFR ( ) has been used in theQuran in either of the two, butconceptually linked, basic meanings:
ingratitude and disbelief.
A Kafir is a person who, having thus received
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p , gGods benevolence, shows no sign of gratitudein his conduct, or even acts rebelliously against
his Benefactor. He covers the truth of Islam anddoesnt submit to the will of Allah.
He is the person who knows that Allah is the
creator, but he denies the unity of worship ofAllah ( ).
He is the person who acknowledges that God isthe creator, but he rejects to worship Allah andto follow his Shariah
The Concept of Sunnatullah
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The Concept ofSunnatullah
Sunnah here means pathway; it also stands forconsistency and order. So Sunnatullah meansGods customary way ofacting
)77( (This was Our) way with the messengers We sent beforeyou: 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 thepractice (approved) of Allah.
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The Qur`anic concept of Sunnatullahemanates from the same source on whichsystem of the universe is constructed, i.e.
Divine justice. According to the Qur`an,the entire universe was created inextremely balanced system and just order.
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Sunnatullah in this sense, means the absolute andeternal rule that God has prescribed for Himself to dealwith His creatures. Through this concept, the Qur`andraws human attention that God inevitably acts in thecreated world in certain ways which are recognizable by
close observation in the natural phenomena as well as inhistorical events. The Qur`an declares; That is law o fGod (Sunnatul lah), which has taken course
aforet ime, you wi l l not f ind any change for the law of
God. Therefore, Sunnatullah prescribes kind of
universal and unchangeable rules that govern theuniverse and human history as well.
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This character of Sunnatullah establishestwo main methodological factors, withregard to the Islamic theory of knowledge:
First; physical world is fact; therefore, manshould acquire knowledge throughobservational and empirical methods.
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Second; human history is governed bysystematic patterns and rules recognizableto the human intellect, thus, a sustainable
civilization can be established only withconsideration of these patterns, which canbe discovered upon critical examination of
disintegrated civilizations and knowledgeof reasons that were behind their rise andfall.
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However, Sunnatullah does not describedetails of natural laws, such as law whichprescribes certain medicine to certain
disease, because all that can bediscovered by human intellect. Instead, itprovides principles of science, based on a
holistic vision of the world.
Kinds of Sunnatullah
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Kinds of Sunnatullah
Sunnatullah is categorized based on twomain domains: nature (fq ) andhuman (Anfus ).
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1. Sunnatullah in the natural phenomena,which is termed by the Qur`an as Ayatul
Aafaq, is also known as Sunan
Kawniyyah (universal laws), because itincludes the most general laws thatgovern the cosmic order, such as
creation of everything in pairs (Zawjiyyah)and creation of everything in precisemeasures.
2 The second type with consideration to
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2. The second type, with consideration toits subject matter, is Sunnatullah in
human domain which is introduced bythe Qur`an as Ayatul Anfus, meansGods signs within human self.
This type can be understood in twointegrative senses: Sunnah that governs
human behavior at individual level, andthat which governs human society.
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Standards of this classification, initially,provide relevant ground to hold that,universality of Divine custom does not
necessarily means unity of the order ineither domain, i.e. human and non-human.
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In other words, characteristics of patternsthat govern human history and civilizationare not necessarily similar to laws which
rule the natural phenomena. Morality,which characterized by free choice andresponsibility, is obviously the relevant
criteria for this division.
Characteristics of Sunnatullah
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Characteristics of Sunnatullah
1. Generality
2. Permanence
3. Predictability
4. Exactness
5. Diversity
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:43[
But no change wilt thou find in Allah's way (ofdealing): no turning off wilt thou find in Allah'sway (of dealing).
Manifestations of Sunnatullah in Nature
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God created nature and then assigned toeach heavens its duty and command:
Manifestations ofSunnatullah in Nature
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(9) (10)
(11) (12)
"Is it that ye deny Him Who created the
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y yearth in two Days? and do ye join equalswith Him? He is the Lord of (all) theWorlds." He set on the (earth). Mountainsstanding firm, high above it, and bestowedblessings on the earth, and measuredtherein all things to give them nourishmentin due proportion, in four Days, inaccordance with (the needs of) those whoseek (sustenance). Moreover, HeComprehended in His design the sky, andit had been (as) smoke: He said to it andto the earth: "Come ye together, willinglyor unwillingly."
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They said: "We do come (together), inwilling obedience." So He completed themas seven firmaments in two Days and He
assigned to each heaven its duty andcommand. And We adorned the lowerheaven with lights, and (provided it) withguard. Such is the Decree of (Him) theExalted in Might, Full of Knowledge.(Fussilat:9-12).
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)37( )38()39(
)40(
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And a Sign for them is the Night: Wewithdraw therefrom the Day, and beholdthey are plunged in darkness. And thesun runs its course for a perioddetermined for it; that is the decree of(Him), the Exalted in Might, the All-Knowing. And the Moon, We havemeasured for it mansions (to traverse)till it returns like the old (and withered)lower part of a date-stalk. It is not
permitted to the Sun to catch up theMoon, nor can the Night outstrip theDay: each (just) swims along in (its own)orbit (according to law).
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Nature is so well-knit and workswith such regularity that is the
prime miracle of God, citeduntiringly in the Quran.
Manifestations ofSunnatullah inH man Nat re & Histor /Ci ili ation
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Human Nature & History/Civilization
(( ):137)
Many were the Ways of Life that have
passed away before you: travel throughthe earth, and see what was the end ofthose who rejected Truth.
(
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( ):44)
Then sent We our messengers in
succession: every time there came to a
people their messenger, they accused himof falsehood: so We caused them to followone another (to disaster) and We made
them as a tale (that is told): So away witha people that will not believe!
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)200( )201()202(
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So when ye have accomplished your holy rites,celebrate the praises of Allah, as ye used tocelebrate the praises of your fathers, yea, withfar more heart and soul. There are men who
say: "Our Lord! Give us (Thy bounties) in thisworld!" But they will have no portion in theHereafter. And there are men who say: "OurLord! Give us good in this world and good in the
Hereafter, and defend us from the torment of theFire!" To these will be allotted what they haveearned; and Allah is quick in account.
)18(
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)18()19(
)20()21(
If any do wish for the transitory things (of this
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If any do wish for the transitory things (of thislife), We readily grant them such things as We
will, to such persons as We will: in the end haveWe provided Hell for them: they will burn therein,disgraced and rejected. Those who do wish forthe (things of) the Hereafter, and strive therefore
with all due striving, and have Faith, they are theones whose striving is acceptable (to Allah). Ofthe bounties of thy Lord We bestow freely on allthese as well as those: the bounties of thy Lord
are not closed (to anyone). See how We havebestowed more on some than on others; butverily the Hereafter is more in rank andgradation and more in excellence.
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The Laws of al-Akhirah (hereafter)
)123()124(
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Not your desires, nor those of the Peopleof the Book (can prevail): whoever worksevil, will be requited accordingly. Nor will
he find, besides Allah, any protector orhelper. If any do deeds of righteousness, -be they male or female - and have faith,they will enter Heaven, and not the leastinjustice will be done to them.
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)39(
)40(
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O my people! this life of the present is nothingbut (temporary) convenience: it is theHereafter that is the Home that will last. "Hethat works evil will not be requited but by the
like thereof: and he that works a righteousdeed - whether man or woman - and is aBeliever; such will enter the Garden (of Bliss):therein will they have abundance withoutmeasure.
The Concept of Revelation andProphethood and their relevance to
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the Muslim life
God has created no community of beings in theworld without a purpose and left them without aguide or leader. It is inconceivable that God
Almighty, Who has not left bees without aqueen, ants without a leader, and birds and fishwithout a guide, has left humanity without
Prophets to guide them to spiritual, intellectualand material perfection.
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The Meaning ofWahyand OtherRelated Terms
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Related Terms
Revelation (wahyis the act by which God,having created the world, disclosesHimself to His creation. It refers to aphenomenon whereby a supra human, orsupernatural, communication istransmitted from the Divine to the humanor epiphany of the Divine order, which
presents itself to the human sight, hearing,sensibility and consciousness as an eventout of the ordinary course
The Meaning of Prophethood
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g p
Prophethood is translated into Arabic asnubuwwah ( ). Nabi refers to prophetwho gives news from God.
Prophetic experience has been describedby Muslim theologians as something out of
ordinary experience.
During his experience, a prophetsfaculties raised to the point of frenzy and
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faculties raised to the point of frenzy and
he is under the domination of a Divinepower which he cannot resist, and hisinnermost belief, all the while, is that themessage of guidance and salvation has
come directly from God as a revelationand must be conveyed at once to hisfellow beings.
A prophet is like a branch which archesout from the Divine to the human realm.
Rasul & Nabi
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(rasul: messenger or apostle) is Onewho is an ambassador or envoy betweenGod and His creatures. One who givesmankind information about God. One whois sent by God
(nabi: prophet) One to whom God gives
information; One who reveals informationfrom on high.
The two words are used interchangeablyin the Qur'an, the same person sometimes
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, pbeing called nabi and sometimes rasul;
while occasionally both names arecombined.
The reason seems to be that the prophethas two capacities: he receivesinformation from God, and he imparts hismessage to mankind. he is called nabi in
the first, and rasul in the second capacity,but there is one difference.
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The word rasul has a wider significance,being applicable to every messenger in aliteral sense; and the angels are called
Divine Messengers [rasul], because theyare also bearers of the Divine messageswhen complying with His Will.
(see Muhammad Ali, The Religion ofIslam, p. 165).
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rasulis higher than nabi, because therasulbrings a divine legislation with him,whereas the nabifollows the legislation of
the previous rasul. Thus, rasul is also nabi,but a nabimay not necessarily be a rasul.
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When the Quran says that the institutionof Nabuwwah (Prophethood) hasbeen terminated (33:40), it means that the
institution of Risalah(Messengerhood) has also beenterminated since the closure of a generalcadre automatically means that the upperones have also been terminated.
The Necessity and Function ofRevelation and Prophethood
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Revelation and Prophethood
Humankinds are faced with broadquestions of "life understanding." Thesequestions are lifetime concerns some of
which are sources of great expectationwhile others are sources of anxiety.
Some of the questions that have occupiedhuman minds from time immoral are more
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human minds from time immoral are moreimportant than others; and some are easilydiscoverable by human reason than others.
The entire range of human concerns that might
have called for an external intervention may beclassified into three ascending categories ofimportance: (1) what reason can generallydiscover/solve; (2) what reason candiscover/solve but may err; (3) and what fallsbeyond rational ambit
The Functions of Revelation
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1- To confirm; Imam al-Ghazali says:
Revelation is reason from without and
reason is revelation from within 2- To Guide; and
3- To Inform humankind their ultimate
concerns in this world and in theHereafter.
Prophets are People too
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The prophets distinguished themselves inhuman soceity by their special aptitudes,natural bents of mind and a pious and
meaningful way of life.
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The unbelievers disparaged the humanityof the messengers. They demanded thatthis link between the Infinite and the finitebe supernatural, akin to the nature ofangels and even God Himself (15:6-9;25:21; 17:92). In other words, they wantedthe nature of this link to be the same as, or
nearer to, that of his sender than to that ofthe recipients. This demand however wasturned down.
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Why are not the angels sent down to us,or (why) do we not see our Lord?" Indeedthey have an arrogant conceit ofthemselves, and mighty is the insolence of
their impiety! (Furqan; 25:21)
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Why do you not bring to us the angels ifyou are of the truthful ones? (al-Hjr 15:7)
They say: "Why is not an angel sent downto him?" If we did send down an angel, thematter would be settled at once, and no
respite would be granted them.
They say: "We shall not believe in thee, untilthou cause a spring to gush forth for us from theearth Or (until) thou have a garden of date trees
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earth, Or (until) thou have a garden of date treesand vines, and cause rivers to gush forth in theirmidst, carrying abundant water; Or thou causethe sky to fall in pieces, as thou sayest (willhappen), against us; or thou bring Allah and theangels before (us) face to face.
Or thou have a house adorned with gold, or thoumount a ladder right into the skies. No, we shallnot even believe in thy mounting until thou senddown to us a book that we could read." Say:"Glory to my Lord! Am I aught but a man,- amessenger?" (Isra 17: 90-93)
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Even if they were to be angels, they mustbe in human shape having human
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be in human shape having human
qualities, so that the revelation they weresent with would be communicable,comprehensible and practicable just as themessengers have exemplified it as role
models. (6:8-9; 32:21; 60:4,6) Had we appointed him (Our messenger) an
angel, We assuredly had made him (as) aman (that he might speak to men); and (thus)obscured for them (the truth) they (now)obscure. (al-Anam 6:8-9
The Functions of Prophets
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To be role model to humankind
Both through their personal conduct and throughthe heavenly religions and Scriptures theyconveyed to people, the Prophets have alsoguided people to develop their inborn capacitiesand directed them towards the purpose of their
creation. Had it not been for the Prophets, manthis fruit of the tree of creation would be left todecay.
The Functions of Prophets
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To convey divine message to the people; To explain the divine to the people;
To act as a role model-qudwatun hasnah.
To correct peoples wrong doings.
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Relevance of the Sunnah
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1) It is the second primary source of Islam;it comes second to the Holy Quran.
The Prophet (SAW) said, I have left you
with two things. You will never get astrayso long as you remain attached to them;i.e. the Holy Quran and my Sunnah.
Without the Sunnah Islam is consideredincomplete.
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2) It is an explanation of the Holy Quran;Without the Sunnahthe Quran wouldremain an abstract or a misunderstood
Book. Allah (SWT) says in reference to theSunnah as an explanation of the HolyQuran,
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(We sent them) with Clear Signs andScriptures and We have sent down untothee (also) the Message; that thou mayest
explain clearly to men what is sent forthem, and that they may give thought. [al-Nahl (16): 44].
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According to many Quran interpreters, theword Message which is called in Arabical-Zikra refers to the Sunnah of the
Prophet (SAW). The role of the Sunnahtherefore is to explain the Holy Quran sothat it is understood by the people.
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Through the Sunnah we get to know manyof the things commanded in Islam; forexample, we get to know how to performthe Salat, Hajj (pilgrimage to Maccah) and
Fasting. Through the Sunnah we also get to know
about many of the things forbidden in
Islam.
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3) The Quran instructs us to emulate theProphet (SAW); i.e. to take him as the bestexample (idola) in whatever we do. Allah(SWT) says in reference to this,
Ye have indeed in the Messenger of Allaha beautiful pattern (of conduct) for any onewhose hope is in Allah and the Final day,
and who engages much in the praise ofAllah. [al-Ahzab (33): 21]
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4) Following the Sunnah of the Prophet isan obligation upon every Muslim; NoMuslim is considered a believer in Allah
(SWT) without following the Sunnah of theProphet (SAW). Allah (SWT) says in theHoly Quran:
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But no, by the Lord, they can have no(real) Faith, until they make thee judge inall disputes between them, and find in their
souls no resistance against thy decisions,but accept them with the fullestconviction. [al-Nisa (4): 65].
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5) Severe Punishment will inflicted uponthose who do not follow the Sunnah of theprophet. Allah (SWT) says in the Holy
Quran, then let those beware who withstandthe Messengers order, let some trial befall
them, or a grievous Penalty be inflicted onthem. [al-Nur (24): 63]
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7) Obedience to the Prophet is obedienceto Allah and disobedience to him isconsidered disobedience to Allah (SWT).
Allah (SWT) says in the Holy Quran, He who obeys the Messenger, obeysAllah; but if any turn away, We have notsent thee to watch over their (evil deeds).[al-Nisa (4): 80].
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8) It can be an independent source of Law. TheSunnah states many things that are not found inthe Holy Quran which all Muslims are obliged tofollow. Allah (SWT) says,
So take what the Messenger assigns to you,and deny yourselves that which he withholdsfrom you. And fear Allah; for Allah is strict inPunishment. [al-hashr (59): 7].
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Rather than being an inclusive commodityor privilege of any nation, prophethood is auniversal phenomenon. According to the
Quranic narration, the human race beganfrom one man: Adam (peace be upon him)from whom the family of man grew and thehuman race multiplied [4:1]. Adam, beingthe first man on earth, was also the firstprophet of God (p.b.u.h.).
After a long break of revelation,humankind tends to be forgetful,overwhelmed with superstitions myths
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overwhelmed with superstitions, myths
and all types of false notions. Within suchcircumstances, God raised prophetsamong every nation (to every people (wassent) a messenger) [10:47], (and therenever was a people, without a warnerhaving lived among them (in the past).)[35:24].
Despite their relative differences, their messagesf
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were the same in their fundamentals. All
messengers of God did away with all customs ofignorance and taught their people the rightcourse of action. They preached adherence to alife of piety, goodness and peace. They alsopreached belief in life after death with its justmechanism of reward and punishment and, themost important of all, belief in the unity of God to
Whom alone service and worship are due
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Speaking on behalf ofGods messengers,Prophet Muammad (p.b.u.h.) declares theuniversal Divine Unity: The best thing I
and the prophets before me have said is:There is no god but Allah, alone, withoutany partner.
These revelations universally declare thatGod sent Messengers to every peopleth h t th ld Th f
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throughout the world. The names of some
of these are known to us through theQuran, but there is also a large numberwhose names have not been made known
to us.
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We inspire thee as We inspired Noah andthe prophets after him, as We inspiredAbraham and Ishmael and Isaac and
Jacob and the tribes, and Jesus and Joband Jonah and Aaron and Solomon, andas We imparted unto David the Psalms. Ofsome messengers We have already told
thee the story; of others We have not;- andto Moses Allah spoke direct (4:163-164)
We did in times past send Messengersbefore you; of them there are some whosestories We have related to you, and some
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ywhose story We have not related to you.(40:78)
We believe in Allah, and the revelation
given to us, and to Abraham, Isma'il,Isaac, Jacob, and the Tribes, and thatgiven to Moses and Jesus, and that givento (all) prophets from their Lord: We make
no difference between one and another ofthem: And we bow to Allah (in Islam)."(2:136; 3:84)
It is not (possible) that a man, to whom isgiven the Book, and Wisdom, and theprophetic office should say to people: "Be
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prophetic office, should say to people: Be
ye my worshippers rather than Allah's": onthe contrary (He would say) "Be yeworshippers of Him Who is truly theCherisher of all: For ye have taught the
Book and ye have studied it earnestly. Norwould he instruct you to take angels andprophets for Lords and patrons. What!would he bid you to unbelief after ye have
bowed your will (To Allah in Islam)? "(3:79-80
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The names we know are 28 out of124,000 (or perhaps 224,000);even then we do not know exactlywhere and when many of themlived.
The Finality of Prophet Muhammad
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There are only four conditions under whichthe Prophets have been sent unto theworld:
1. There was need for a prophet to be sentunto a certain nation to which no prophethad been sent before and the messagebrought by the Prophet of another nation
could not have reached these people.
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2. There was need for appointing aprophet because the message of anearlier Prophet had been forgotten by the
people, or the teachings of the formerprophets had been adulterated and henceit had become impossible to follow themessage brought by that Prophet.
3. The people had not received completemandate of Allah through a former prophet.Hence succeeding prophets were sent to fulfil
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Hence succeeding prophets were sent to fulfil
the task of completing the religion of Allah.
4. There was need for a second prophet toshare the responsibility of office with the firstprophet.
None of the above needs remains to be fulfilled
after the advent of Prophet Muhammad (PBUH)
The Relevance of PropheticSunnah to the Modern Age
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Several Muslim modernists have suggested thatwith and through Islam and its revealed book,man has reached rational maturity and thereforehe is no longer in need for further revelation.
While there is no need for new message or newmessenger from God, the message brought by
Prophet Muammad (p.b.u.h.) is till relevant andin dire need today as ever before.
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As man continues to be plagued by moralconfusion and his moral maturity isconditional upon his constantly seeking
guidance from the Divine Books,especially the Quran. Indeed, man hasnot become mature in the sense that hecan dispense with Divine guidance.
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It is true that the Quran was directly dealing withthe ongoing issues of the Arabian peninsula ofthe seventh century CE. However, it should beequally recognized that these acute problemswere not peculiar to that context alone. They
happened in the past and are still happeningnow in the present time (though in a morecomplex way); and there is no indication thatthey will cease to exist in the future. They arethe characteristics of humankind. On this
ground, the Quran is a response to the ultimateconcerns of humankind
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True, human thinking faculty has attained a highdegree of intellectual power and maturity. But it is all
relative, not absolute, and incapable of solving all the
problems it has spawned. While mans capacities are
likely to increase in the future, we must also acceptthat the difficulties and problems with which he is
faced will also increase and grow more complex, just
as his present problems are greater than those that
confronted him in the past
Al-Akhirah (the End, Hereafter)
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Belief in al-Akhirah is a basic article of Islamic faith,along with belief in God, His angels, His Books, andHis Messengers, Divine Decree and Predestination.After the doctrine of tawhid and Revelation, al-Akhirah is the most repeated theme with all vigour in
the Qur`n.
All of the teachings of Islam would crumble if theafterlife or the eternal life were to be denied. It is
therefore incomplete and indeed impossible todiscuss the teachings of Islam without referring tothe great significance that al-Akhirah possesses, notonly for mans final end but also for his life in thisworld .
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Al-Akhirah, in Islamic belief system,specifically refers to the Hereafter. Itsignifies both the other and ultimate stateof existence in the world to come and the
life of everlasting duration, and the goodor blessing of the ultimate state of theother world. In both senses, it is opposedto al-Duny, which means the here-and-now of life and immediate and transientvalues.
In Islam, there is not only the life of thisworld but also the life in the world to come.This world is like a field in which our
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This world is like a field in which our
actions are sown like seeds and they growinto plants which are then harvested in thenext world. The Prophet (p.b.u.h) says:
this world is the growing field or theplanting field for the next world.
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The end of the world is not a complete extinctionor an ultimate end, but the beginning of acompletely new state of existence with new lawsand systems that afford eternity. Likewise, death
is not an irrevocable end of humankind, but thepassage into a new and eternal life. The Qur`nleaves no doubt that the alternatives for eachindividual at the Day of Judgment are two: the
bliss of the Heaven or the torment of the Hell.
The Names ofal-khirah
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Al-khirah has more than 40 namesscattered in the Qurnic verses. Thenames vary according to differentspectacles ofal-khirah and the purposesal-khirah serves. Nevertheless, somenames are more central than others.
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It is known as the Day of Resurrection(Yawm al-Qiymah/al-Bath) when all thedead bodies will be brought back to lifeand then assembled (the Day of AssemblyYawm al-Jam) to stand trial (the Day ofJudgment Yawm al-Dn) and account forindividual deeds of commission and
omission (the Day of Reckoning Yawm al-isb).
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Because the events seen to take place onthat Day are great and numerous, it isknown as the Eventful day (al-Qriah) thatis Real, beyond any doubt (al-qqah).Unlike this worldly and transient life, it isthe Hereafter (al-khirah), the Day ofEternal Life (Yawm al-Khuld).
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Because in this worldly life, whoevercomes eventually departs, and whoeverdeparts never returns, al-khirah is theDay that is certainly approaching andImminent (Yawm al-zifah), and the finalHour (al-Sah) the knowledge of itsappointed time is known to God alone.
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They say: "What! when we are reduced tobones and dust, should we really be raised up(to be) a new creation?" Say: Become stonesor iron. Or created matter which, in your
minds, is hardest (to be raised up),- (Yet shallye be raised up)!" then will they say: "Who willcause us to return?" Say: "He who createdyou first!" Then will they wag their heads
towards thee, and say, "When will that be?"Say, "May be it will be quite soon! (17:49-51)
Necessity and Wisdom ofal-Akhirah
Fi t it i if t ti f di i j ti S
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First, it is a manifestation of divine justice. Somecriminals and oppressed rulers may enjoy opulenceand luxury until the end of their life. On the other hand,other people might be righteous and lead a virtuous lifebut did not survive to reap the fruits of their labours.Instead, they had been made a scapegoat for all sorts
of crimes.
Were the file of both groups of people to be closed inthis world on the basis of what transpires, what wouldbecome of the infinite justice, wisdom and mercy that
God cherishes for His servants? Nobody who has theslightest notion of love and justice would consent tosuch a state of affairs
It is also obvious that not all the good and evildeeds are subject to final accounting in thisworldly life. Many crimes and virtues are thus not
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commensurable with the worldly retribution orreward respectively. It is more logical to lookfurther, beyond this world.
The link between Gods justice and the need fora precise accounting of mens deeds andmisdeeds makes resurrection irrefutably
necessary
It i l i th H ft th t ll d d h
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It is only in the Hereafter that all deeds, howeverextensive or infinitesimal, will be irresistiblyexposed, scrupulously scrutinized and thenadequately requited.
We shall set up scales of justice for the Day ofResurrection, so that not a soul will be dealt withunjustly in the least, and if there be (no morethan) the weight of a mustard seed, We will bring
it (to account): and enough are We to takeaccount.(21:47; see also 10:61; 31:16)
Secondly, the ends of the life must beclarified beyond any doubt, so that menmay see what they have been striving for
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and what the true purposes of life are.
The life indeed is incomplete if consideredfrom the perspective of this world alone,
where values are grounded in thetransitory rather than the immutable.
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In the Hereafter every person will find hisdeepest self, fully excavated from thedebris of extrinsic and immediate concernswherein the means is substituted for endsand even pseudo-means for real ends,where falsehood is not only substituted fortruth but becomes truth, and even more
attractive than truth.
So what makes the Hereafter better thanthis worldly life is not only because of thequality of its life, but also because of the
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q y
everlastingness and permanence of sucha life.
The Qur`n simultaneously maintains bothcharacteristics when it states: But the Hereafter is better [in quality of
life] and more enduring [in duration].(87:17).
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Thus, in order to give our life and efforts ameaningful meaning and indeed to make agood sense of al-Duny in its entirety,there must be an ultimate end to whichhuman actions are directed
Thirdly, disputes, dissensions, and conflicts ofhuman orientations must be finally resolved.
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for the most part, human differences areplagued with extrinsic motivations of selfishnessof individuals, groups and national interests, andinherent traditions and myriad other forms offanaticism. The resolution of these differences ofbelief, therefore, will be practically identical withthe manifestation of the motivations of thesebeliefs.
The Qur`n makes frequent reference to such conflictsand conflict- resolution:
Say: "You shall not be questioned as to our sins, norshall we be questioned as to what you do Say: "Our
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shall we be questioned as to what you do Say: OurLord will gather us together and will in the end decide thematter between us [and you] in truth and justice: and Heis the one to decide, the One Who knows all." (34:25-26)
Those who believe [Muslims, and the Jews and theSabeans and the Christians, and the Magians, and the
polytheists,- surely Allah will decide among them on theDay of Resurrection, for Allah is witness over all things.(22:17).
For this, the Qur`n often refers to that Day The Day of
Decision (i.e., between right and wrong deeds, beliefs,life-orientations, etc.) (37:21; 44:40; 77:38; 78:17).
The Benefits of belief in al-Akhirah
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Belief in al-Akhirah has several benefits atdifferent levels. There are individualbenefits, social benefits and civilizationalbenefits.
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Individual Benefits At individual level, it gives man a unique andvaluable advantage with a greater choice thathas an eternal implication. Anyone who is
concerned with his eternal welfare willimmediately feel the burden of disobedienceawaiting him once he allows himself to besuccumbed to passion and ignorance toward theprecipice of sin and rebellion against divinecommand.
Thus, his belief in al-Akhirah not onlyraises qualitatively the level of his deedsbut also accelerates their quantitative
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but also accelerates their quantitativegrowth. His behaviour is therefore shapedby truthfulness and sincerity.
Belief in al-Akhirah also provides apsychological benefit to an individual.
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Belief in the afterlife, when all true lovers will bereunited, (43:67,70; 13:23; 36:56; 40:8) canconsole the bereaved for the loss of theirbeloved ones. It is also a source of consolation
for elderly and a terminally ill patient as theywould know that his departure does not meanhis total extinction, but rather a passage to aneternal life where he can enjoy eternal comfort, if
he strives for it in this worldly life .
It prevents young people from wasting their livesin transitory and trivial things.
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It gives hope to the elderly as they move closerto the grave.
It helps to endure the death of the loved ones.Who believe that they will be reunited with theirdeceased loved ones in a far better world, wouldfind true consolation in the Resurrection.
It also consoles the sick with terminalillness.
This belief encourages people to live a
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This belief encourages people to live a
responsible life, a life of peace andtranquility
It also prevents man from fearing thepassing difficulties of life, make him acceptthem with equanimity and even transformsthose difficulties into means ofdevelopment and ascent toward the loftygoals of life.
Social Benefits A society composed of such individuals
who believe in al-Akhirah and live to it has
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much to gain.
After belief in God, belief in al-Akhirah hasthe primary place in preserving social
security and preventing the spread ofcorruption, crime and violation of law. It isa force capable of taming the rebelliousdesires of the soul.
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That is because who holds this belief willobey a series of ethical principles (havingeschatological implications) withouthypocrisy and without being subject toexternal pressure.
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It is the belief and knowledge of theteleological implication of ones conductwithin ones society that will produce goodcitizens. Anyone seriously concerned withhis eternal abode, will accustom himselfwith good behaviours and the society willthus be protected from the crimes or
immoralities that he might otherwise havecommitted
Civilizational Benefits Belief in al-Akhirah also has civilizational
benefits.
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Enamoured with his vast potentialities andtremendous material achievements, mancan do many things virtue and vice,commendable and abominable simplybecause he can do them. This attitude willlead to irresponsible subjugation of nature,amounting to unsustainable development.
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However, belief in al-Akhirah wheneveryone will be accountable for his deedsand misdeeds will imbue one with thesense of responsibility, which is acondition of sustainable development. Manwill consequently choose the right courseof action
Belief in al-Akhirah should be seen as asource of strength and not of weakness,for any responsible individuals societies
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for any responsible individuals, societiesand civilizations. Human beings areexpected to exhaust their potentialities andinvest them in long-term rewards: greater
efforts for greater rewards.
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Instead of resigning to the lower andimmediate values, the basal pursuits ofal-Duny, he is encouraged to strive for long-range results of al-Akhirah.[i] That is whythe Qur`n often exhorts man todeliberate on that which one has sentforth for the morrow, (59:18) for whatever
accrues to a person is the consequence ofprevious deeds.
To conclude, we may ask Is thereanything to lose if one believes in al-
Akhirah and works for it? The answer is
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negative, one will lose nothing.
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To invest ones thought and action inal-Akhirah means to live a purposefuland responsible life in this world andto prepare forones eternal felicity in
the world to come. The importantlesson to be learned is to keepalways in mind the reality of afterlife,the ultimate consequence of onesactions and ones responsibly for
Allah for what one does.
Belief in al-Akhirah is not a sort of blindfaith. Rather, it is rational and necessary if
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only to make any sense of the existence inthis worldly life.
We must not mistake absence ofexperiential knowledge for knowledge ofabsence. By its essence, al-Akhirah is notmeant to be experienced in this world,
because it starts where all worldlyexperiences stop. It will be the last andultimate experience awaiting humankind!
Man in the Quran and Sunnah
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Man in Islam is a multidimensionalcreature; stands between the material andspiritual worlds and partakes the nature ofboth.
God has originated him from clay, so theanimal world is reflected. Due to this bodilydimension, man needs resources of thematerial world for his personal growth andsocial fulfillments.
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Spiritually, God breathed His own spirit into him so that from one side the spiritualworld is reflected in him, the part thatconstitutes the relationship to his Lord.
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The Qur`an addresses mankind from twocrucial dimensions. First, man isaddressed in his ultimate nature: hisessential characteristics and behaviors; assuch man takes several integral featuresand attributes, such as Insan (humanbeing), Bashar (man kind), Bani Adam
(children of Adam)
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The second crucial dimension that theQur`an deals with mankind is man as amoral creature. In this regard the Qur`anemploys terms such as Khilafah(vicegerency), Taqwa (piety), Iman(believing), Islam (total submission to God),or their opposite terms such as Fujur
(immorality), Kufur (disbelieving), Nifaq(hypocrite)
Creation of man
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Man is Gods creature just like other createdbeings. He has been created in the bestconceivable pattern.
God fashioned Adam out of baked clay, which,
when organized into a human being, producesan extract, sulalah (reproductive semen). Wheninjected into the womb, this semen undergoes acreative process, as has been described the
Quran.
And certainly We created man of an extract of
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yclay; Then We placed him as (a drop of) spermin a place of rest, firmly fixed; Then We madethe sperm into a clot of congealed blood; then ofthat clot We made a (foetus) lump; then we
made out of that lump bones and clothed thebones with flesh; then we developed out of itanother creature. So blessed be Allah, the bestto create!
(Quran 23:12-14.)
The Place of Man in GodsUniverse
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Man is Gods creature just like othercreated being. But the whole creatureshave been made subservient for him.
It is Allah Who hath created the heavens and theearth and sendeth down rain from the skies, andwith it bringeth out fruits wherewith to feed you; it
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with it bringeth out fruits wherewith to feed you; itis He Who hath made the ships subject to you,that they may sail through the sea by Hiscommand; and the rivers (also) hath He madesubject to you. And He hath made subject to youthe sun and the moon, both diligently pursuingtheir courses; and the night and the day hath he(also) made subject to you. And He giveth you ofall that ye ask for. But if ye count the favours of
Allah, never will ye be able to number them.Verily, man is given up to injustice andingratitude
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Indeed, man has been raised far abovemost other creatures:
We have honoured the sons of Adam;provided them with transport on land and sea;given them for sustenance things good andpure; and conferred on them special favours,
above a great part of our creation. (Quran 17:70).
The Purpose of Creation
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Ibdah
Khilfah
Amnah
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)165(
It is He Who has made you (His) agents,
inheritors of the earth: He has raised youin ranks, some above others: that He maytry you in the gifts He has given you: foryour Lord is quick in punishment: yet He isindeed Oft-forgiving, Most Merciful.
Meaning of Khalifah
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Khalifah means: One who exercises delegated power onbehalf of the Supreme Authority. In this
way he is not the master but the deputy ofthe One who has entrusted him withpower.
A Khalifah is entrusted with certain powers to
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govern/ manage the world; A Khalifah is given freedom of action but he has
to choose the right thing and leave the wrongone;
A Khalifah has duties and responsibilities to HisCreator; to himself, to his fellow men and toother creatures of Allah.
A Khalifah is equipped with knowledge (of
everything, good and bad, right and wrong) sothat he is able to establish justice.
Allah provided man with everything he needs to
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fulfill his responsibilities; material and immaterialthings. A Khalifah will be held responsible and
accountable for all his actions on the Day of
Judgment. A khalifah is promised Paradise if he succeedsin fulfilling his responsibilities and Hell-Fire if hefails to do so.
Allah has from to time sent Prophets andMessengers to guide the children of Adam:
O ye Children of Adam! Whenever there come
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yto you Messengers from amongst you,rehearsing My Signs unto you-those who arerighteous and mend (their lives)-on them shall
be no fear nor shall they grieve. [al-Araf (7):35].
The responsibility given to man as Khalifah isknown asAmanah (trust). In some places of the
Holy Quran it is known as Mithaq (covenant).Allah says in the Holy Quran:
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When thy Lord drew forth from theChildren of Adam from loins-theirdescendants, and made them testifyconcerning themselves, (saying): Am I not
your Lord (who cherishes and sustainsyou)?-They said: Yea! We do testify!(This), lest ye should say on the Day of
Judgment: Of this we were nevermindful. [al-Araf (7): 172].
It is narrated by Ubayy ibn Kab that Allah gathered the
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whole of mankind and arranged it into separate groupsaccording to their kinds or periods and gave them humanshape and the power of speech. Then he took aCovenant from and made them witnesses concerningthemselves and asked, Am I not your Lord? Theyanswered, Most certainly, You alone are our Lord. Then
Allah said, I ask the earth and the heavens and yourfather Adam to bear witness to this effect, lest youshould say on the day of resurrection that you had noknowledge of this. So note it well that none other than Iis worthy of worship (and obedience) and that there is no
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other Lord than I. You should not set upany partners with me. I will send to youMessengers, who will remind you of thiscovenant that you are making with me; Iwill also send My Book to you. At this, thewhole of mankind replied, We bearwitness to this: You alone are our Lord
and our Deity: we have no other lord ordeity than You.
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Allah says, But those who break theCovenant of Allah, after having plightedtheir word thereto, and cut asunder thosethings which Allah has commanded to be
joined, and work mischief in the land-onthem is the Curse; for them is the terribleHome!. (13: 25).
Responsibilities of a Khalifah
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Social responsibilities Economic responsibilities
Political responsibilities
Religious responsibilities
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Meaning of Amanah
What is meant byAmanah in theAyatquoted
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above? According to Abdullah ibn AbbasAmanah
means obligatory duties-faraidh.
Fulfillment ofAmanah therefore meansfulfillment of the Commands of Allah (SWT); toestablish the Law of Allah (SWT) on the earth.
One who fails to fulfill theAmanah according to
the aboveAyatis considered
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