Islamic worldview

THE ISLAMIC WORLDVIEW
(UNGS 2030)
STANDARD CONTENTS
© Department of Fundamental and
Interdisciplinary Studies, 2016

WEEK 1
Worldview:
Definition, necessity, and a brief historical
development

Meanings
• Worldview is an English translation of the German
term “Weltanschauung”.
• It is rendered in Arabic as “Ru’yat al-Islam lil- wujud”,
( ‫للوجود‬ ‫اإلسالم‬ ‫رؤية‬) )
• A set of beliefs about fundamental aspects of reality
that around us
• One’s perceiving, knowing and doing
• Study of the world and its aspects
• A view of life
• A perception of the world
• A particular philosophy of life

Meanings
• A concept of the world held by individuals and
groups
• A philosophy of life
• A mind-set and outlook on life
• A formula for life
• An ideology for faith

Definitions
• A set of attitudes on a wide range of fundamental
matters
• A comprehensive set of propositions about various
aspects of the world
• A unified and comprehensive view of the world around
us and man’s place within it.
• Basic assumptions and images toward understanding
all existing things and beings
• A guide or a map toward realizing one’s religious,
social, political, economic and cultural views and
relationships

Other worldviews defined by western
scholars
• The concepts developed by human intellect on the
basis of assumptions pertaining to human cultures
deal with the nature of reality, the organization of the
universe, the ends and purposes of human life (Paul
Herbert)
• A set of presuppositions and assumptions which may
be true, partially true or entirely false that provides a
basic constitution of reality and the foundation on
which we live, move and have our being (James Sire)

Other worldviews defined by western
scholars
• An individual oriented accomplishment as a sort
of personal religious belief in construction,
internationalization and implementation of
worldview, which differentiate between
traditional dogma and faith (Edmund Husserl)
• A self-realized, productive as well as conscious
way of apprehending and interpreting the
universe of beings (Martin)

• A set of beliefs about fundamental aspects of
reality that ground and influence all one’s
perceiving, thinking, knowing and doing or
one’s philosophy, philosophy of life, mindset,
outlook on life, formula for life, ideology, faith,
or religion (Ken Funk)

9
Worldview Structures &
Development
Human
intellect
.
Worldview-Structures
Development
Life-Structure
Knowledge-
Structure
Man-Structure
Value-Structure
Morality
Legal Dealings
Conception
of society
Political
Dealings
Technology
Scientific
conceptual
scheme
Science
Revelation

Necessity of Understanding Worldviews
1. Human life:
• Knowing about the world’s different people, cultures and
civilization
2. Human behavior:
• assisting us in interacting with nature, individuals, peoples,
nations, cultures and civilizations
• Guiding us to correct our perceptions, ideas, values,
perspectives, attitudes and behavior
• Formulating theories of politics, society, culture, and
civilization

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

Objectives of the Worldview
1. A model of the world
2. Ability to explain and answer the questions
3. Ability to see through good and bad values
and answer the questions
4. Ability to know how to act properly
5. Ability to construct people knowledge about
existence and truth
6. Ability to develop worldview

Understanding worldviews
 NATURALISM:
 The great majority of contemporary philosophers accepts
naturalism, characterized by both rejecting ‘supernatural’ entities,
and allow that science is a possible route (if not necessarily the only
one) to important truths about the ‘human spirit
 arguing that the reality is exhausted by nature, containing nothing
‘supernatural’, and the scientific method should be used to
investigate all areas of reality, including the ‘human spirit’ (Krikorian
1944, Kim 2003)
 The self-proclaimed ‘naturalists’ from that period included John
Dewey, Ernest Nagel, Sidney Hook and Roy Wood Sellars.
13

 SECULAR HUMANISM:
 viewed as a system of values and beliefs that are opposed to the values and beliefs of
traditional religions
 Relating to worldly things as distinguished from things relating to church and religion; not
sacred or religious; temporal; worldly
 Humanism as any system of thought or action based on the nature, interests and ideals
of man; specifically, a modern, nontheistic, rationalist movement that holds that man is
capable of self-fulfillment, ethical conduct, etc. without recourse to supernaturalism
 In the 1930s, "humanism" was generally used in a religious sense by the Ethical
movement in the United States, and not much favored among the non-religious in Britain.
14

 POST-MODERNISM:
 A set of critical, strategic and rhetorical practices employing concepts
such as difference, repetition, the trace, the simulacrum, and hyper
reality to destabilize other concepts such as presence, identity,
historical progress, epistemic certainty, and the univocity of meaning
 The term “postmodernism” first entered the philosophical lexicon in
1979, with the publication of The Postmodern Condition by Jean-
François Lyotard
15

16
Classification of Worldview
Revealed and
preserved
Revealed but
Interpolated
Not revealed but
Based ob human
wisdom
Worldview
Religious Non-religious
Atheism Materialism Positivism Rationalism scientism

17
Another classification
Worldview
Philosophical
worldview
Religious
worldview
Scientific
worldview

Week 2
Naturalism:
Concept, development, and characteristics.

Development
In 5th/6th centuries B.C., Greek thinkers and
philosophers i.e. sophists who are paid
intellectuals in Ancient Greece and Roman
Empire specialized in using empirical method
or tools of philosophy to develop ‘naturalism’
or ‘religion of nature’
In Europe, in the late 19th and 20th centuries,
first advocated explicitly by Émile Zola (1840-
1902) in his 1880 essay entitled Naturalism on
the Stage

In early 1900 century, Darwin Charles wrote in
his book ‘The Origin of Species’ about
naturalism, theorized that only the fittest of
any natural species would survive to pass on its
genetic material
 The movement of naturalism in Europe
between 18th to 19th centuries
 Henrick Ibsen (1828-1906), Maxim Gorky’
(1868-1936), Anton Chekhov (1860-1904),
Nikolai Gogol (1808-1852)
20

Naturalism defined
 A theory that relates scientific method to
philosophy by affirming that all beings and
events in the universe (whatever their
inherent character may be) are natural
 Denying the existence of truly supernatural
realities, it makes allowance for the
supernatural, provided that knowledge of it
can be had indirectly
21

Naturalism defined
 An approach to philosophical problems that
interprets them as tractable through the methods of
the empirical sciences
 Showing the philosophical problems as traditionally
conceived are ill-formulated and can be solved or
displaced by appropriately naturalistic methods
22

Characteristics of Naturalism
 The debate about naturalism ranges across many areas of
philosophy, including metaphysics, epistemology, ethics, and
philosophy of mind, just to mention areas where it is especially
prominent
 Two basic dimensions in which the debate takes place; one is
concerned , what there is and the second is the methods of
acquiring belief and knowledge
 There are several affiliated issues (supervenience, objectivity,
various realism/antirealism debates, the character of norms of
epistemic justification, the theory of meaning, and so forth) but
they are all connected through those two main concerns
23

• As a very loose characterization, it may suffice to
say that nature is the order of things accessible to
us through observation and the methods of the
empirical sciences. If some other method, such as
a priori theorizing, is needed to have access to the
alleged entity or to the truth in question, then it is
not a real entity or a genuine truth. According to
the naturalist, there is only the natural order. If
something is postulated or claimed to exist, but is
not described in the vocabulary that describes
natural phenomena, and not studied by the
inquiries that study natural phenomena, it is not
something we should recognize as real.
24

Week 3
Secular Humanism:
Concept, development, and characteristics

Secular Humanism
What is Secular Humanism?
Secular: “Of or relating to worldly things as distinguished from things
relating to church and religion; not sacred or religious; temporal;
worldly.”
Humanism: “Any system of thought or action based on the nature,
interests and ideals of man; specifically, a modern, nontheistic,
rationalist movement that holds that man is capable of self-
fulfillment, ethical conduct, etc. without recourse to supernaturalism”

Secular Humanism
“Secular Humanism is a secular ethical philosophy
that emphasizes a world view based upon
naturalism: the belief that the physical world or
nature is all that exists or is real
It emphasizes scientific inquiry and rejects
revealed knowledge as well as theistic morality.”

Development
• In the 1930s, "humanism" was generally used in religious sense by the
Ethical movement in the United States, and not much favored among
the non-religious in Britain. Yet "it was from the Ethical movement that
the non-religious philosophical sense of Humanism gradually emerged
in Britain, and it was from the convergence of the Ethical and
Rationalist movement that this sense of Humanism eventually
prevailed throughout the Free thought movement”.
• Free thought is a philosophical viewpoint which holds that positions
regarding truth should be formed on the basis of logic, reason, and
empiricism, rather than authority, tradition, or other dogmas).

Development
• As an organized movement, Humanism itself is quite recent – born at the
University of Chicago in the 1920s, and made public in 1933 with the publication
of the first Humanist Manifesto. The American Humanist Association was
incorporated as an Illinois non-profit organization in 1943.
• The International Humanist and Ethical Union was founded in 1952, when a
gathering of world Humanists met under the leadership of Sir Julian Huxley. The
British Humanist Association took that name in 1967, but had developed from
the Union of Ethical Societies which had been founded by Stanton Coit in 1896.

Characteristics of
Secular Humanism
• Religion: followers of Secular Humanism generally consider themselves as atheists
or agnostics. They do not believe in revealed religions and hence, do not accept as
true the scriptures derived from them. They reject the beliefs in God, prophecy,
creed and rituals. Secular Humanists totally oppose any influences on the free
thinking human mind by any religious authority including those political ideologies
which attempt to curb free thought.
• One World: Secular Humanists are against the division of humankind on the basis
of nationalistic borders. Their goal is to achieve a world community with a common
system of law organized by a trans-national federal government since they believe
this is the best option for present society at this point in human history.

Characteristics of
Secular Humanism
• Evolution: Secular Humanists are not creationists. They believe the
universe is self-existing and has not been created. Humankind is a part of
nature and has emerged as a result of continuous, natural evolutionary
forces. They hold Darwin’s theory of evolution to be true and impose it
on many dimensions of human life, and not just biological.
• Sexual expression: Secular Humanists do not consider the many
varieties of sexual expression as evil. They do not agree in limiting either
by law or social customs sexual behavior between consenting adults. In
line with their views of an open sexual expression, society should
therefore recognize the right to birth control, abortion, and divorce.

Characteristics of
Secular Humanism
• Morality/ Ethics: Secular Humanists do not uphold an absolute system of ethics or
morals. They recognize that the values human beings hold are rooted in their human
experiences and in their culture.
Five aspects of secular humanist morality that are widely accepted today are:
1. The pursuit of happiness is a basic goal of ethical life
2. The recognition that each person has equal dignity and value.
3. The ideal of moral freedom
4. Tolerance towards the diversity of values and principles in different individuals and
groups in society
5. The focus on human reason as the basis of ethical choice.

Characteristics of
Secular Humanism
• Education: Secular Humanists encourage moral awareness,
the capacity for free choice, and an understanding of the
consequences of choices. For them, education is the
essential method of building humane, free, and democratic
societies. They state that although the study of the history
of religious and moral practices is appropriate for education
however, they are against the indoctrination of children in a
belief system before they are mature enough to evaluate it.

Components of secularism
1. Disenchantment of nature
 Freeing of nature from its religious overtones. Nature is not a
divine entity.
 This provides an absolute condition for the development of
natural science. However highly developed a culture’s powers
of observation, however refined its equipment for measuring,
no real scientific breakthrough is possible until man can face
the natural world unafraid.

components
3. De-sacralization of politics
 No one rules by divine right.
 Significant political and social change is almost impossible
in societies in which the ruling regime is directly
legitimated by religious symbols.

components
2. De-consecration (relativization) of values
 The disappearance of securely grounded values
 There are no longer the direct expression of the divine
will.
 They have ceased to be values and have become
valuations

Week 4
Postmodernism;
Concept, development, characteristics and
principles

Concept of postmodernism
• Literally, the word “Post” means a sequence or behind, and the word
“modernism” is a practice, usage, or expression peculiar to modern times, “a
tendency in theology to accommodate traditional religious teaching to
contemporary thought and especially to devalue supernatural elements
• But when these two words combined, it gives new meanings. Moreover,
some writers view to differentiate two sense of the word by how it’s written.
• First is post-modern (with hyphen). This shows the continuation of
modernism, it might be in new perspectives.
• Second is postmodern (without hyphen), it indicates something fresh and
new, nothing similar with modernism at all.

Concept
In fact, postmodernism is a reaction towards dominance
culture of modernism. This is the real problem which was
faced by people in the early of 21st century until the
present day
 Nevertheless, postmodernism is not limited to art and
architecture alone, yet it is an universal concept for every
field of knowledge and human affairs as well, eventually
topples the roots of modernism, as can be considered as
‘the end of modernism’.

Concept
• Historically speaking, the term Postmodernism has been coined as early
as 1870 by John Watkins Chapman when he proposed an idea of “a
postmodern style of painting” as a reaction towards French
impressionism.
• Later, it was used to attack the change and attitude as critique to social
sciences, art, architecture, media, music, movies, etc.
• To sum up, postmodernism is a new concept or ideology that is
completely distinguished from modernism, it comes to abolish the basic
principles of modernism which were lies beneath every single aspect of
human’s life.

Concept
• The promoters and supporters of this ideology began from Western
thinkers, so it is important to know the few propagators of this
concept. Firstly, Jean Francois Lyotard (1924-1998), a prominent
French philosopher and Sociologist popularised the term
postmodernism after he wrote the book “The Postmodern condition: A
Report on Knowledge in English” in1984. The essential point of this
book is to promote the universal skeptic for reviewing universal
theories.

Concept
• Secondly, Jacques Derrida (1930-2004), a French thinker,
proposed a theory of ‘deconstruction’ which means a process
of reconstructing literal and philosophy texts, in the end comes
out with reformulate the revelation texts.
• Thirdly is Michel Foucault (1926-1984)6, also a French
philosopher and historian who doubts about the writing of
history. He clearly stated about the importance to be critical in
history of modernity as he argued about the dishonesty and
bias in writing the history in modern periods.

Development
• It began with the age of Premodernism (before 1600s) when people in
the West commonly believed that God, transcendent or supernatural
realm are the source of moral absolutes, rationality, human dignity and
truth.
• Indeed, it was supported by the prominent Christian theologian St.
Anselm who plainly stated that ‘faith seeking understanding’. In other
words, St. Anselm tries to imply by believing God, people would attain the
truth and reality of this life.
• No way for people to comprehend the world unless he or she puts their
faith in God persistently. Thus, in this stage people are bound with blind
imitation, the room of reason and wisdom are not really welcomed.

• In the early of 17th century, the situation in the West is slowly to
change due to the emergence of modernism. There are Christian
philosophers such as Rene Descartes who brings the idea of
‘skepticism’ about the existence of worldly life and the pursuit of
absolute knowledge.
• This idea has been developed due to Protestant Reformation which
was led by Martin Luther. This event gives a massive impact to the
skeptical foundation of Descartes. His famous quote ‘I think
therefore I am’ is reflected about self-consciousness of rationalism
to overcome doubt. In simple words, by process of thinking people
would come to believe the reality of this life.
Development

Characteristics of Postmodernism
i. Skepticism
-as the essence and innate nature of the structure of Postmodernism
-Truth as a subjective matter
-All worldviews are needed to be deconstructed and reevaluate in order to trace
the lies and bias imbued within the worldviews
ii. Anti-dualistic
-appreciations of various perspectives rather than conflicts
-pluralistic co-existence rather than dualistic approach

Characteristics
iii. Questioning texts
-no inherent authority or objectivity of the texts either historical or literal
or otherwise in revealing the author's intent
-information provided by text might be partly true to a particular group but
not to others
-happening as uncertain, no authority knows what really happened
-reevaluate text has to happen otherwise the text is not relevant.

Characteristics
iv. The linguistic turn
-Postmodernists argues that language shapes people’s
thinking and that there can be no thought without
language. To them, language literally creates truth.

Characteristics
• Truth is a perspective matter. Truth is a matter of context
rather than being something universal. Men only has access
to reality the way it appears to us. Man must acknowledge
that their thinking is shaped by forces beyond their control.
In order to diminish bias in judgment, men cannot claim
that truth exclusively belong to them, that is a false
statement. Hence, truth just a mere reflection based on
one’s belief or perception.

• REFERENCES:
• Merriam Webster's Collegiate Dictionary, 2004, Accessed March 26, 2015,
http://www.merriam-webster.com/dictionary/postmodern.
• Paul Newall, “Postmodernism”, Jun 12, 2005, Accessed March 27,
http://www.galilean-
library.org/site/index.php/page/index.html/_/essays/introducingphilosophy/12-
postmodernism-r28.
• Hassan Ihab, The Postmodern Turn, Essays in Postmodern Theory and Culture, (Ohio:
Ohio University Press, 1987), 12.
• Clinton Bennet, Muslim and Modernity (London: MPG Books Ltd, Bodwin, Cornwall,
2005), 29.
• Hans Bartens and Joseph Natoli, trans. Postmodernism: The Key Figures (Oxford:
Blackwell Publisher Ltd, 2002), 111-119.
• Bertens and Natoli, Key Figures, 136-140.
• Bertrand Russell, History of Western Philosophy (New York: Routledge, 2000), 410-12.

Principles of post-modernism
 No absolute truth, truth is relative, contingency is everything
 No reality
 Simulacrum: Imagination and speculation
 Meaningless and valueless
 Total Doubt
 Multiplicities of truth, ethnicities, diversities, and cultures
 Equal representation for class gender sexual orientation

WEEK 5
the Islamic worldview
Definition by selected Muslim scholars

Definitions
 A set of beliefs about fundamental aspects of Reality such as God, man,
universe, life after death and their relations that influence all one’s
perceiving, thinking, knowing and doing
 A theistic and ethical worldview that contrasts with secularistic,
materialistic, naturalistic and post-modernistic worldviews
 A study of the world, perception of the universe, a philosophy of life,
outlook on life, and formula for life, ideology and faith

 A set of beliefs that life and existence came into being as a
result of the will, desire and design of the Creator.
 A comprehensive conception of the universe and man’s relation
to it, the vision of the reality and truth that appears before one
mind’s eye revealing what existence all about

 Understanding the fundamental questions pertaining to the
issues of God, the existence of the seen and unseen, universe,
man, life, belief, khilafah, ethical values and standard norms,
history and Shari`ah
 A guidance of a balance approach between both worldly life (
‫)الدنيا‬ and al-akhirah ( ‫)اآلخرة‬ in which the dunia aspect must be
inextricably linked to the akhirah aspect, and in which the
akhirah aspect has ultimate and final significance

Defined by selected Muslim scholars
 A perception or an idea on issues pertaining to the Creator, universe and its
purposes, functions, Prophethood, man, society, and hereafter as opposed by
other worldviews (Abdul Hamid Abu Sulayman)
 A comprehensive conception of the Allah (swt), universe and man and their
relations from Islamic perspective (sources: the revelation, intellect and
senses).(Kamal Hassan)
 The vision of reality and truth that appears before our mind's eye revealing the
world of existence in its totality (Al-Attas)
 A metaphysical survey of the visible and invisible worlds including the
perspective of life as a whole derived from the Divine source. (Al-Attas)

Defined by selected Muslim scholars
 A mental framework, mental attitude, a totality of concepts,
ultimate foundation of all human conduct, scientific,
philosophical and technological activities developed by the
individual throughout his/her life (Alparslan)
 A comprehensive Islamic design of reality relating to human
life, the epistemology of the Divine Unity, the world reality
and the world system derived from divine source
(Choudhury)

WEEK SIX
Characteristics of the Islamic worldview

 Al-Rabbaniyyah (Divine origin)
 Al-Thabat (The Permanent
Realities)
 Al-Shumul (Comprehensive)
 Al-Tawazun/Al-Wasatiyyah
 Al-Waqiyyah (Realism)
 Al-Ijabiyyah (Dynamism)
 Al-Tawhid (the Oneness of Allah)

Divine Origin (Al-Rabbaniyyah)
 Divinely-revealed guidance originated from divine source and ordained by
Allah with all its constituents and characteristics (Q.6:151)
 Rabb means Lord for all creatures, (no proper equivalent meaning in English
for Rabb), its Creator, Owner, Originator, sustainer, Cherisher, Planner, and
the Giver of security.
 Rabbaniyyah means ‘Lordship’ (Q. 3:76), Cherishing, sustaining and bringing
sustaining and bringing to maturity, and Godliness (Q. 10.57, 1:1)

Understanding the term Rabb” :
 One who brings up, rear, fosters or nourishes, or is responsible for
all or one or more than one of these
 Guardian, patron; one who supervises or is responsible for carrying
improvements
 One who occupies a central or focal position, who himself gathers
round himself of his own or round whom people gather out
 Leader, head, chief, or lord; one whose word is obeyed, and whose
supremacy or over- lordship acknowledged, and who has authority
dispose of men or things
 Owner or Master

Universal (Shumul)
 Islam: message of all time
 Message of whole humanity
 Message for all aspects of life

Moderation/ Balance
(Tawazun)
 Balanced creation of nature/universe and humans
 Balanced in Religion
 Balanced ‘Aqidah/belief/thought
 Balanced ‘Ibadah(worship)
 Balanced in actions
 Balanced Akhlaq (ethical values)
 Balanced Shari`ah

Al-
Waqi`iyyah(Realism/practicality)
 Practical ‘Aqidah
 Practical ‘Ibadah
 Practical Akhlaq or Morality
 Practical Shari`ah

This concept contains certain unchangeable
realities, so all development and changes in the
Islamic society must be within the framework of
these permanent realities
• ْ‫ل‬ُ‫ق‬َّ‫ي‬َ‫ل‬ِ‫إ‬ ‫ى‬َ‫ح‬‫و‬ُ‫ي‬ ْ‫م‬ُ‫ك‬ُ‫ل‬ْ‫ث‬ِ‫م‬ ٌ‫َر‬‫ش‬َ‫ب‬ ‫َا‬‫ن‬َ‫أ‬ ‫ا‬َ‫م‬َّ‫ن‬ِ‫إ‬َ‫م‬َ‫ف‬ ٌ‫د‬ ِ‫اح‬ َ‫و‬ ٌ‫ه‬َ‫ل‬ِ‫إ‬ ْ‫م‬ُ‫ك‬ُ‫ه‬َ‫ل‬ِ‫إ‬ ‫ا‬َ‫م‬َّ‫ن‬َ‫أ‬َ‫ان‬َ‫ك‬ ْ‫ن‬
ِ‫ل‬‫ا‬َ‫ص‬ ‫ا‬‫ال‬َ‫م‬َ‫ع‬ ْ‫ل‬َ‫م‬ْ‫ع‬َ‫ي‬ْ‫ل‬َ‫ف‬ ِ‫ه‬ِ‫ب‬َ‫ر‬ َ‫ء‬‫ا‬َ‫ق‬ِ‫ل‬ ‫وا‬ُ‫ج‬ ْ‫ر‬َ‫ي‬ِ‫ب‬َ‫ر‬ ِ‫ة‬َ‫د‬‫ا‬َ‫ب‬ِ‫ع‬ِ‫ب‬ ْ‫ك‬ ِ‫ر‬ْ‫ش‬ُ‫ي‬ َ‫َل‬ َ‫و‬ ‫ا‬‫ا‬‫ح‬ِ‫ه‬
‫اا‬‫د‬َ‫ح‬َ‫أ‬(110)‫الكهف‬-18-

 Practical `Ibadah
ْ‫ت‬َ‫ب‬َ‫س‬َ‫ك‬ ‫ا‬َ‫م‬ ‫ا‬َ‫ه‬َ‫ل‬ ‫ا‬َ‫ه‬َ‫ع‬ْ‫س‬ ُ‫و‬ َّ‫َل‬ِ‫إ‬ ‫ا‬‫ا‬‫س‬ْ‫ف‬َ‫ن‬ ُ َّ‫اَّلل‬ ُ‫ف‬ِ‫ل‬َ‫ك‬ُ‫ي‬ َ‫َل‬ْ‫ت‬َ‫ب‬َ‫س‬ََْ‫ك‬‫ا‬ ‫ا‬َ‫م‬ ‫ا‬َ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ َ‫و‬(286)‫البقرة‬-2-
.
 Islamic ‘ibadah maintains variety in its kinds.
 Physical endeavor such as prayer
 Financial sacrifice such as zakah
 The combination between two such as Hajj and ‘Umrah
 Some ‘ibadat are made daily, weekly, yearly, and once in
a whole lifetime

• Practical Morality:
• ‫وا‬ُ‫ع‬ ِ‫ار‬َ‫س‬ َ‫و‬َّ‫س‬‫ال‬ ‫ا‬َ‫ه‬ُ‫ض‬ ْ‫ر‬َ‫ع‬ ٍ‫ة‬َّ‫ن‬َ‫ج‬ َ‫و‬ ْ‫م‬ُ‫ك‬ِ‫ب‬ َ‫ر‬ ْ‫ن‬ِ‫م‬ ٍ‫ة‬ َ‫ر‬ِ‫ف‬ْ‫غ‬َ‫م‬ ‫ى‬َ‫ل‬ِ‫إ‬ْ‫ت‬َّ‫د‬ِ‫ع‬ُ‫أ‬ ُ‫ض‬ ْ‫ر‬َ ْ‫اْل‬ َ‫و‬ ُ‫ات‬ َ‫او‬َ‫م‬
َ‫ين‬ِ‫ق‬ََُّ‫م‬ْ‫ل‬ِ‫ل‬(133)ْ‫ال‬ َ‫و‬ ِ‫اء‬َّ‫ر‬َّ‫ض‬‫ال‬ َ‫و‬ ِ‫اء‬َّ‫ر‬َّ‫س‬‫ال‬ ‫ي‬ِ‫ف‬ َ‫ون‬ُ‫ق‬ِ‫ف‬ْ‫ن‬ُ‫ي‬ َ‫ِين‬‫ذ‬َّ‫ال‬ْ‫ن‬َ‫ع‬ َ‫ين‬ِ‫ف‬‫ا‬َ‫ع‬ْ‫ال‬ َ‫و‬ َ‫ظ‬ْ‫ي‬َ‫غ‬ْ‫ال‬ َ‫ين‬ِ‫م‬ِ‫اظ‬َ‫ك‬
َ‫ين‬ِ‫ن‬ِ‫س‬ْ‫ح‬ُ‫م‬ْ‫ال‬ ُّ‫ب‬ ِ‫ح‬ُ‫ي‬ ُ َّ‫اَّلل‬ َ‫و‬ ِ‫اس‬َّ‫ن‬‫ال‬(134)ُ‫م‬َ‫ل‬َ‫ظ‬ ْ‫و‬َ‫أ‬ ‫ا‬‫ة‬َ‫ش‬ ِ‫اح‬َ‫ف‬ ‫وا‬ُ‫ل‬َ‫ع‬َ‫ف‬ ‫ا‬َ‫ذ‬ِ‫إ‬ َ‫ِين‬‫ذ‬َّ‫ال‬ َ‫و‬َ َّ‫اَّلل‬ ‫وا‬ُ‫ر‬َ‫ك‬َ‫ذ‬ ْ‫م‬ُ‫ه‬َ‫س‬ُ‫ف‬ْ‫ن‬َ‫أ‬ ‫وا‬
ُ َّ‫اَّلل‬ َّ‫َل‬ِ‫إ‬ َ‫وب‬ُ‫ن‬ُّ‫ذ‬‫ال‬ ُ‫ر‬ِ‫ف‬ْ‫غ‬َ‫ي‬ ْ‫ن‬َ‫م‬ َ‫و‬ ْ‫م‬ِ‫ه‬ِ‫ب‬‫و‬ُ‫ن‬ُ‫ذ‬ِ‫ل‬ ‫وا‬ُ‫ر‬َ‫ف‬ْ‫غ‬ََْ‫س‬‫ا‬َ‫ف‬ْ‫م‬ُ‫ه‬ َ‫و‬ ‫وا‬ُ‫ل‬َ‫ع‬َ‫ف‬ ‫ا‬َ‫م‬ ‫ى‬َ‫ل‬َ‫ع‬ ‫وا‬ُّ‫ر‬ ِ‫ص‬ُ‫ي‬ ْ‫م‬َ‫ل‬ َ‫و‬
َ‫ون‬ُ‫م‬َ‫ل‬ْ‫ع‬َ‫ي‬(135)‫عمران‬ ‫آل‬-3-.
• َ‫ف‬ َ‫ح‬َ‫ل‬ْ‫ص‬َ‫أ‬ َ‫و‬ ‫ا‬َ‫ف‬َ‫ع‬ ْ‫ن‬َ‫م‬َ‫ف‬ ‫ا‬َ‫ه‬ُ‫ل‬ْ‫ث‬ِ‫م‬ ٌ‫ة‬َ‫ئ‬ِ‫ي‬َ‫س‬ ٍ‫ة‬َ‫ئ‬ِ‫ي‬َ‫س‬ ُ‫ء‬‫ا‬َ‫ز‬َ‫ج‬ َ‫و‬َّ‫الظ‬ ُّ‫ب‬ ِ‫ح‬ُ‫ي‬ َ‫َل‬ ُ‫ه‬َّ‫ن‬ِ‫إ‬ ِ َّ‫اَّلل‬ ‫ى‬َ‫ل‬َ‫ع‬ ُُُ‫ر‬ْ‫ج‬َ‫َأ‬َ‫ين‬ِ‫م‬ِ‫ل‬‫ا‬(40)
‫الشورى‬-42-.
• ِ‫ئ‬َ‫ل‬ َ‫و‬ ِ‫ه‬ِ‫ب‬ ْ‫م‬َُْ‫ب‬ِ‫ق‬‫و‬ُ‫ع‬ ‫ا‬َ‫م‬ ِ‫ل‬ْ‫ث‬ِ‫م‬ِ‫ب‬ ‫وا‬ُ‫ب‬ِ‫ق‬‫ا‬َ‫ع‬َ‫ف‬ ْ‫م‬َُْ‫ب‬َ‫ق‬‫ا‬َ‫ع‬ ْ‫ن‬ِ‫إ‬ َ‫و‬َ‫ين‬ ِ‫ر‬ِ‫ب‬‫ا‬َّ‫ص‬‫ل‬ِ‫ل‬ ٌ‫ْر‬‫ي‬َ‫خ‬ َ‫و‬ُ‫ه‬َ‫ل‬ ْ‫م‬َُ ْ‫ر‬َ‫ب‬َ‫ص‬ ْ‫ن‬(126)‫النحل‬
-16-.

 Practical Shar`iah
 Provided laws and guidance to lead every aspect of human life
in order to achieve the success of the worldly life and the
success of life after death such as َ‫ك‬ ُ‫ه‬َّ‫ن‬ِ‫إ‬ ‫َى‬‫ن‬ ِ‫الز‬ ‫وا‬ُ‫ب‬ َ‫ر‬ْ‫ق‬ََ َ‫َل‬ َ‫و‬‫ا‬‫ة‬َ‫ش‬ ِ‫اح‬َ‫ف‬ َ‫ان‬
‫ا‬‫يال‬ِ‫ب‬َ‫س‬ َ‫ء‬‫ا‬َ‫س‬ َ‫و‬(32)‫اإلسراء‬-17-

 Al-Ijabiyyah (Dynamism)
 It is expressed in the active and ongoing relationship
Allah with His creations, the universe, life, and man.
also reflects on Man’s activities in his own sphere
 Al-Tawhid (the Oneness of Allah)
 The Oneness of Allah or known as Tawhȋd, is the
paramount constituent of the Islamic concept. It is
fundamental Truth of the faith and chief
the Islamic concept

Week 7
Allah ; Essence, Attributes and Worship

The Essence of Allah
 Believing in Allah and His attributes as the part of Iman to be a Muslim
 His essence is the One(wahid), Eternal (Ajaliyyun), Endless (Abadiyyun), and
unseen (ghaib), Creator, Judge, Omnipotent, Merciful, Gracious, Cherisher of the
Worlds, and the authority of the Day of Judgement
 His existence in every where and nothing is like unto Him
 Every thing will perish but He (28:88)
 All attributes of perfection exist in His Essence
 Climates, joys, sadness and happiness happened by His command
 All goodness and prosperity are to His hands (2:115)

His essence
 Allah as the cause of all causes
“Verily, when He intends a thing, His command is “Be” and
“It is” (28:28)
 His essence is as absolute, eternal and infinite

His Attributes
 99 attributes of Him “most beautiful names” (al-asmāʾ al-ḥusnā) of Allāh
 These names have become objects of devoted recitation and meditation.
 Among the names of Allāh are:
a. Al-Hayyu (the attribute of being alive)
b. Al-Murid (the attribute of willing)
c. Al-khaliq (the attribute of being the Creator)
d. Al-Alim (the attribute of knowledge)
e. Al-Sami (the attribute of hearing)

 Al-Bashir (the attribute of seeing)
 Al-Qadir (the attribute of being the possessor of power
 the Real Truth (al-Ḥaqq),
 al-Ḥakīm (the Wise)
 al-ʿAzīz (the Omnipotent)
 al-ʿAlīm (the Omniscient)
 al-Raḥmān (the Benefactor)
 al-Raḥīm (the Merciful)
 al-Ghafūr, al-Ghaffār (the Constant Forgiver)

Al-Ilah
The connotation of the word ilah includes the following:
 The capacities:
 to fulfill the needs of others
 to give them shelter and protection
 to relieve their minds of distress and agitation,
superiority, and the requisite authority and power to do
all these
 to be mysterious in some way or hidden from men's
eyes, and the turning of men eagerly to him

 The Pre-Arabian concept of Ilah
 Arab of ignorance regarded as ilahs were their patrons and
lords who would come to rescue them during their danger
time or difficulty time
 rendered themselves safe from fear, molestation or harm
 They also believed that they could invoked their idols/ilahs
in times of distress or for fulfilment of any of their needs
 They included as ilahs, Jinns, angels, and gods, but dead
humans too

Quranic approach to Ilah
“And He alone is the Ilah in the heavens and the Ilah in the earth;
and He alone is the all-Wise, the
all-Knowing (that is, He alone possesses the wisdom and the
knowledge required for governing such
a Domain’. (43:84)
ُ‫م‬‫ي‬ ِ‫ح‬َّ‫الر‬ ُ‫ن‬ ََٰ‫م‬ْ‫ح‬َّ‫الر‬ َ‫و‬ُ‫ه‬ َّ‫َل‬ِ‫إ‬ َ‫ه‬ََٰ‫ل‬ِ‫إ‬ َ‫َل‬ ۖ ٌ‫د‬ ِ‫اح‬ َ‫و‬ ٌ‫ه‬ََٰ‫ل‬ِ‫إ‬ ْ‫م‬ُ‫ك‬ُ‫ه‬ََٰ‫ل‬ِ‫إ‬ َ‫و‬
“And your god is one God. There is no deity [worthy of worship]
except Him, the Entirely Merciful, the Especially Merciful.”(2:163)
ُ َّ‫اَّلل‬‫َل‬َ‫ه‬َ‫ل‬ِ‫إ‬‫َل‬ِ‫إ‬َ‫و‬ُ‫ه‬ُّ‫ي‬َ‫ح‬ْ‫ال‬ُ‫م‬‫ُّو‬‫ي‬َ‫ق‬ْ‫ال‬
“Allāh! None has the right to be worshipped but He, the Ever Living,
the One Who sustains and protects all that exists. (3:2)
ُ‫د‬ْ‫م‬َ‫ح‬ْ‫ال‬ِ‫ه‬‫ـ‬َّ‫ل‬ِ‫ل‬ِ‫ب‬َ‫ر‬َ‫ين‬ِ‫م‬َ‫ل‬‫ا‬َ‫ع‬ْ‫ال‬
[All] praise is [due] to Allāh, Lord of the worlds - (1:2)

Al-Khāliq
 Allah as the originator or creator of every thing
‫ا‬َ‫ه‬ُّ‫ي‬َ‫ا‬َٰٰۤ‫ي‬ُ‫اس‬َّ‫ن‬‫ال‬‫ا‬ ۡ‫ُو‬‫د‬ُ‫ب‬ۡ‫اع‬ُ‫م‬ُ‫ك‬َّ‫ب‬ َ‫ر‬ۡ‫ِى‬‫ذ‬َّ‫ال‬ۡ‫م‬ُ‫ك‬َ‫ق‬َ‫ل‬َ‫خ‬َ‫ن‬ۡ‫ِي‬‫ذ‬َّ‫ال‬ َ‫و‬ۡ‫ن‬ِ‫م‬ۡ‫م‬ُ‫ك‬ِ‫ل‬ۡ‫ب‬َ‫ق‬ۡ‫م‬ُ‫ك‬َّ‫ل‬َ‫ع‬َ‫ل‬َ‫ن‬ ۡ‫و‬ُ‫ق‬ََََّ
“O Mankind, worship your Lord, who created you and
those before you, that you may become righteous”
(2:21)
 The terms such as khalaqa, bada`, fatarah j`a`ala,
sawwa and bara` are used for the creation of things
َٰ‫ذ‬ُ‫م‬ُ‫ك‬ِ‫ل‬ُ ٰ‫اَّلل‬ۡ‫م‬ُ‫ك‬ُّ‫ب‬ َ‫ر‬ٰۚۤ َ‫َل‬َ‫ه‬َٰ‫ل‬ِ‫ا‬َّ‫َل‬ِ‫ا‬َ‫و‬ُ‫ه‬ُۚ‫ق‬ِ‫ل‬‫َا‬‫خ‬ِ‫ل‬ُ‫ك‬ٍ‫ء‬ ۡ‫َى‬‫ش‬َ‫ف‬ُُ ۡ‫ُو‬‫د‬ُ‫ب‬ۡ‫اع‬َۚ‫و‬ُ‫ه‬ َ‫و‬‫ى‬َٰ‫ل‬َ‫ع‬ِ‫ل‬ُ‫ك‬ٍ‫ء‬ ۡ‫َى‬‫ش‬ۡ‫ي‬ِ‫ك‬ َّ‫و‬ٌ‫ل‬
“That is Allāh, your Lord; there is no deity except Him,
the Creator of all things, so worship Him. And He is
Disposer of all things.” (6:102)

al-Mālik
 Al-Malik means: The real authority and the Real King, Who is Self-Sufficient
in Himself and His attributes and needs nothing but all things in existence
need Him for everything
“Say! O Allah , Lord of Power and Rule, you give power to whom you want,
and you stripes off from whom you want”(3:26)
 The term ‘mulk’ has been mentioned 206 times in the Quran such as
malakat (“possess”) and mulku (“dominion”)
 Linguistically Malik refers to the attribute of mulk; which points to power and
ability: “They do not possess ability“ (13:16) , Mulk also means possession
and ownership “The authority of the heavens and earth“ ( 2:107)
“ O my people, yours is the dominion this day (40:29]

Al-Hakim
 Al-Hakeem means ‘The All-Wise' 'The Judicious‘. 33 times are mentioned in
the Quran
 His wisdom is ultimate who did not create and legislate anything in vain
 His divine will is His perfect wisdom who is just judge
 His scientific creation is the symbol for people of understanding
 His decrees, inflicts, and relieves are in the most rightful way, place, and time
 His All-wise is in His creating and perfecting, in His commanding, His sayings
and actions
“O Musa! Verily, it is I, Allāh, the All-Mighty, the All-Wise."(27:9)
“Alif Lam Ra: A Book, the Verses thereof are perfected and then elaborated
from the Him, Who is All Wise, Well-Acquainted (with all things)” (Quran, 11: 1)

Week 8
Tawhid and Its Effects on Man’s Life

Tawhid defined
 The word al-Tawhid derives from the word ‫وحدة‬or ‫احد‬, which means
unity or the One ‫أحد‬( (the One) is the oneness of Allah (swt) which
implies the essence of all reality premises
 It is as the central theme of Islam, which enables men to understand
everything that exists in the universe
 The oneness of His existence and words, which are identical and
infinite
 Absolutely no being worthy to be worshiped but Allah
 As the wider, the greatest and richest meanings in the whole of Islam.
Such as a whole belief, a whole value and morality, a whole spirit and
matter, a whole culture, a whole civilization, a whole society, a whole
politics and a whole economy

Tawhid defined
 Man’s submission and adoration must be bowed only to Him
 He is the Eternal, absolute and no limited by time and space and
circumstances
 Divine knowledge through which man may understand the
whole perception of tawhid
 As a central theme, core belief, bedrock and beautiful of Islam,
which promote spiritual and moral imporovements

Why do we need to believe in Tawhid ?
 Tawhid as the backbone of Islam, which has two aspects: nafi
(rejection) and ithbat (affirmation)
 As the symbol of unity between human life and manifested laws of
other creations
 Signifying the relationship between Allah (swt), man and universe.
Man is His vicegerent, entrusted His power and the universe is
subservient to man
 The fundamental teaching of all prophets

Why do we need to believe in Tawhid?
 As man’s innate or inborn natural quality
 Man is indebted to Allâh for his existence and
sustenance
 As the essence of Islam
 Freeing a man from mental, psychological,
political, social, economic, cultural and
civilizational slaveries

Effects of Tawhid on Man’s Life
1. Wider Outlook (17:44)
• 2. Self Respect (7:194)
• 3. Modesty(25:63)
• 4. Virtuous Character (49:13)
• 5. Optimistic Attitude (39:53)
• 6. Determination And Perseverence ( 9:51)
• 7. Bravery ( 62:8)
• 8. Content Heart (3:73)
• 9. Total Submission To God’s Commands ( 50:18)

Concept and purpose of the universe in
Islam
• The Quran contains a tantalizing allusion to this sign of Cosmic
Wonder:
“Or were they created by nothing, or were they the creators [of
themselves]? Or did they create the heavens and the earth? Rather,
they are not certain.” [Quran, 52:35-36]
• Allah (swt) has made this universe in the most perfect way.
Everything has a balance, everything has a fixed role to play in the
workings of this universe. Even the tiniest of ants has its place

Universe as Allah’s creation
• And the earth – We have spread it and cast therein firmly set mountains and
caused to grow therein [something] of every well-balanced thing. [15:19]
• The sun and the moon [move] by precise calculation, and the stars and trees
prostrate. And the heaven He raised and imposed the balance, that you not
transgress within the balance. [55:5-8]
• Also, It is not allowable for the sun to reach the moon, nor does the night overtake
the day, but each, in an orbit, is swimming. [36:38-40]
• Allah (swt) clearly says in the Quran about the purpose of the creation of mankind:
• The ultimate purpose of creation: “And I did not create the jinn and mankind
except to worship Me.”(Surah Ad-Dhariyat 51:56)

Universe as Allah’s creation
• “He (God) is the Originator of the heavens and the earth…”
(Quran 6:101)
• “Is not He who created the heavens and the earth Able to
create the likes of them? Yes; and He is the Knowing
Creator. His command is only when He intends a thing that
He says to it, ‘Be,’ and it is.” (Quran 36:81-82)
• “Have those who disbelieved not considered that the
heavens and the earth were a joined entity, then We
separated them, and made from water every living thing?
Then will they not believe?” (Quran 21:30)

The concept of
ayat kawniyyah
• The so–called cosmological verses or ayat kawniyyah are
frequently quoted as one of the many miracles included in the
Qur’an.
• “Do they not look into the realm of the heavens and the earth and
everything that Allah has created and [think] that perhaps their
appointed time has come near? So in what statement hereafter
will they believe?” (7:185)
• “Then do they not look at the camels - how they are created?” -
“And at the sky - how it is raised?” - “And at the mountains - how
they are erected?” - And at the earth - how it is spread out?
(88:17-20)

The concept of Taqdeer
• Qadeer derives from qdr , which has four meanings:
i. To have the power to accomplish, or to be capable to do something
ii. To measure, to distribute something, or to make manifest.
iii. To decree or ordain
iv. To prevail the truth
• This root appears 132 times in the Quran in 11 derived forms. Examples of these
forms are yaqdiru (“he has power”), qaddarnaa (“we have decreed”), al-qadr
(“of power”) and qaadirun (“is Able”).

Taqdeer
• The belief that everything that happened, is happening and
will happen is according to the knowledge, will and
command of Allah.
• Linguistically it demonstrates that power is established as
an attribute of Allah and that He has absolute Power. He is
the One who is capable of doing everything, who has
perfect power over the creation, who measures everything
with perfection.
• His ability combined with His infinite Knowledge makes Him
Al-Qadeer and He is in control of His creation’s destiny.
• "God is the Knower of the future; He does not permit
anyone to unveil such knowledge. Only through the
messenger that He chooses does He reveal future and past
events" 72:27

Taqdeer
• The Prophet, May Allah's peace and blessings be
upon him said, “Verily a man is deprived of a
provision (that was written for him) because of a
sin that he commits; only supplication changes
destiny; and only righteousness can increase the
life span.”
• Allah states in the Holy Qur’an, “Verily we created
man from a drop of mingled sperm, in order to try
him: so we gave him (the gifts), of hearing and
sight. We showed him the way: whether he be
grateful or ungrateful (rests on his will).” (76:2-3)

Taskhir (subjugation) the
universe
 In modern cosmological terms, taskhir refers to the high degree of fine-
tuning of the design-parameters of the universe for the support of life on
earth, and ultimately, conscious and intelligent human life
 Taskhir is everything exists in the universe has been subjected to serve
man and for human utilization
“And He has made subservient to you the sun and the moon pursuing their
courses, and He has made subservient to you the night and the day.” (14:34),
45:13, (16: 5,10-11, 68), (4:1)
 The creation of the universe should be utilized to understand the concept of
tawhid and the significance of human relations(7:15)
 Man are well-equipped to interact with the universe in a way that actualizes
the duties of being khalifah on earth and is responsible of creating harmony
between human beings and the universe

Taskhir (subjugation) the universe
 His creation is uncountable such as
“He gives you of all that you ask for, but if you count the
favor of Allah, never will you be able to number them”
(14:34)
 This universe is as a place of settlement of mankind and
all facilities are provided for utilization according to His
rule (2:164, 7:15, 13:2)

Tasbih of nature
 Tasbeeh means glorifying Allah’s glory, power and signs, which reflect the
uniformity of tawhid such as
 “The seven heavens and the Earth and all they contain glorify Him, and there is
not a thing but extols His glory; but you do not understand how they glorify Him.”
(17:44)
“Everything in the heavens and on Earth glorifies Allah.” [Sūrah al-Jumu`ah: 1]
 These verses speak about is the glorification of Allah that all creation participates
in by its very nature. This includes every inanimate object in the heavens and the
Earth, as well as every living thing. We also participate in this glorification. Each
limb of our physical bodies extols Allah’s praises, as does every cell and atom from
which they are composed. This glorification is inherent in the very nature of
created things.

The end of the universe
• Allah is al-Aakhir, mean the One who is last the ultimate. He is the One who
remains after creations perish and He is the One beyond whom there is nothing.
(See 57:3)
• We learn from the Quran that this world will come to an end: ”We have adorned
everything on earth, in order to test them, and thus distinguish those among
them who work righteousness. Inevitably, We will wipe out everything on it,
leaving it completely barren" (18:7-8)
• In Surah Ar-Rahmaan (26 and 27) Allah says that all the residents of earth will
perish and die. Even the residents of the heavens will die, except whomever Allah
wills. He is the One who remains.
• “O my people, this worldly life is only [temporary] enjoyment, and indeed, the
Hereafter – that is the home of [permanent] settlement.” (40:39)

Week 10
Man: Origin and Fitrah

Man’s origin and his fitrah
Origin of man:
Man is a multidimensional creature in Islam who stands between the
material and spiritual worlds and partakes the nature of both
 Man is created being originated by the command of Allah from clay who
needs resources of the material world for his personal growth and social
fulfillments
 Spiritually, God breathed His own spirit into him that reflects in man’s
fitrah and that constitutes the relationship to his Lord

100
Two crucial dimensions of man mentioned in the
Qur`an.
 First dimension:
Man is addressed in his ultimate nature: his essential
characteristics and behaviors; hence taking several
integral features and attributes, such as Insan (human
being), Bashar (mankind), Bani Adam (children of Adam)

101
The Second dimension:
Man is as a moral being
oHis attributes mentioned in the qur`an such as Khilafah
(vice-gerency), Taqwa (piety), Iman (belief), Islam (total
submission to God), and Ihsan (benevolence)
o His shortcomings/weaknesses such as Fujur
(immorality), al Kufur (disbelieving), Nifaq (hypocrite),
Zulm (injustice), fisq (evil act), anger, and so on

Creation of man in Islam
Two shapes of man’s creation:
i. creation of Adam ii. creation of his children
i. Creation of Adam
God fashioned Adam out of baked clay, which, when organized into a
human being, produces an extract, sulalah (reproductive semen). When
injected into the womb, this semen undergoes a creative process, as has
been described the Qur’an.
 God breathed His own spirit in to him so that from one side the
spiritual world is reflected in him, the part that constitutes the
relationship to his Lord.

ii. Creation of Adam’s children
ْ‫د‬َ‫ق‬َ‫ل‬ َ‫و‬‫َا‬‫ن‬ْ‫ق‬َ‫ل‬َ‫خ‬َ‫ان‬َ‫س‬ْ‫ن‬ِ ْ‫اإل‬ْ‫ن‬ِ‫م‬ٍ‫ة‬َ‫ل‬ َ‫ال‬ُ‫س‬ْ‫ن‬ِ‫م‬َّ‫م‬ُ‫ث‬ٍ‫ن‬‫ي‬ِ‫ط‬ُُ‫َا‬‫ن‬ْ‫ل‬َ‫ع‬َ‫ج‬ُ‫ن‬‫ا‬‫ة‬َ‫ف‬ْ‫ط‬‫ي‬ِ‫ف‬ٍ‫ار‬ َ‫ر‬َ‫ق‬ٍ‫ين‬ِ‫ك‬َ‫م‬َّ‫م‬ُ‫ث‬‫َا‬‫ن‬ْ‫ق‬َ‫ل‬َ‫خ‬َ‫ة‬َ‫ف‬ْ‫ط‬ُّ‫ن‬‫ال‬‫ا‬‫ة‬َ‫ق‬َ‫ل‬َ‫ع‬‫َا‬‫ن‬ْ‫ق‬َ‫ل‬َ‫خ‬َ‫ف‬
َ‫ة‬َ‫ق‬َ‫ل‬َ‫ع‬ْ‫ال‬‫ا‬‫ة‬َ‫غ‬ْ‫ض‬ُ‫م‬‫َا‬‫ن‬ْ‫ق‬َ‫ل‬َ‫خ‬َ‫ف‬َ‫ة‬َ‫غ‬ْ‫ض‬ُ‫م‬ْ‫ال‬‫ا‬‫ا‬‫م‬‫ا‬َ‫ظ‬ِ‫ع‬‫َا‬‫ن‬ ْ‫و‬َ‫س‬َ‫ك‬َ‫ف‬َ‫ام‬َ‫ظ‬ِ‫ع‬ْ‫ال‬‫ا‬‫ا‬‫م‬ْ‫ح‬َ‫ل‬َّ‫م‬ُ‫ث‬ُُ‫َا‬‫ن‬ْ‫ََأ‬‫ش‬ْ‫ن‬َ‫أ‬‫ا‬‫ا‬‫ق‬ْ‫َل‬‫خ‬َ‫َر‬‫خ‬َ‫آ‬َ‫ك‬ َ‫ار‬َ‫ب‬َََ‫ف‬ُ َّ‫اَّلل‬ُ‫ن‬َ‫س‬ْ‫ح‬َ‫أ‬
َ‫ين‬ِ‫ق‬ِ‫ل‬‫َا‬‫خ‬ْ‫ال‬"
“ And certainly We created man of an extract of clay; Then We placed
him as (a drop of) sperm in a place of rest, firmly fixed; Then We made the
sperm into a clot of congealed blood; then of that clot We made a (foetus)
lump; then we made out of that lump bones and clothed the bones with
flesh; then we developed out of it another creature. So blessed be Allah,
the best to create!”
(Qur’an 23:12-14.)

104
Man’s position and his role on earth
1) Man is honorable creature above all
" ْ‫د‬َ‫ق‬َ‫ل‬َ‫و‬‫ا‬َ‫ن‬‫م‬َّ‫ر‬َ‫ك‬ِْ‫ن‬َ‫ب‬َْ‫م‬َ‫َد‬‫آ‬ْ‫م‬ُ‫اه‬َ‫ن‬‫ل‬ََ‫َح‬َ‫و‬ِْ‫ف‬ِْ‫ر‬َ‫ب‬‫ال‬ِْ‫ر‬‫ح‬َ‫ب‬‫ال‬َ‫و‬َْ‫ز‬َ‫ر‬َ‫و‬ْ‫م‬ُ‫اه‬َ‫ن‬‫ق‬َْ‫ن‬ِ‫م‬ِْ‫ات‬َ‫ب‬ِ‫ي‬َّ‫ط‬‫ال‬ْ‫م‬ُ‫اه‬َ‫ن‬‫ل‬َّ‫ض‬َ‫ف‬َ‫و‬‫ى‬َ‫ل‬َ‫ع‬ِْ‫ث‬َ‫ك‬ْ‫ر‬‫ي‬ْ‫ن‬َِّ‫ِم‬‫ا‬َ‫ن‬‫ق‬َ‫ل‬َ‫خ‬
ًْ‫يل‬ِ‫ض‬‫ف‬َ‫“ت‬
We have honoured the sons of Adam; provided them with
transport on land and sea; given them for sustenance things
good and pure; and conferred on them special favours, above a
great part of our creation. (Qur’an 17: 70).

105
2) Man as God’s vicegerent on earth
" َْ‫و‬ُ‫ه‬َ‫و‬‫ي‬ِ‫ذ‬َّ‫ل‬‫ا‬ْ‫م‬ُ‫ك‬َ‫ل‬َ‫ع‬َ‫ج‬َْ‫ف‬ِ‫ئ‬َ‫ل‬َ‫خ‬ِْ‫ض‬‫ر‬َ‫أل‬‫ا‬َْ‫ع‬َ‫ف‬َ‫ر‬َ‫و‬ْ‫م‬ُ‫ك‬َ‫ض‬‫ع‬َ‫ب‬َْ‫ف‬ََْ‫و‬ْ‫ر‬‫ض‬‫ع‬َ‫ب‬ْ‫ر‬‫ات‬َ‫ج‬َ‫ر‬َ‫د‬ْ‫م‬ُ‫ك‬َ‫و‬ُ‫ل‬‫ب‬َ‫ي‬ِ‫ل‬ِْ‫ف‬‫ا‬َ‫م‬
ْ‫م‬ُ‫ك‬َ‫آَت‬َّْ‫ن‬ِ‫إ‬َْ‫ك‬َّ‫ب‬َ‫ر‬ُْ‫يع‬ِ‫ر‬َ‫س‬ِْ‫اب‬َ‫ق‬ِ‫ع‬‫ال‬ُْ‫ه‬َّ‫ن‬ِ‫إ‬َ‫و‬ْ‫ور‬ُ‫ف‬َ‫غ‬َ‫ل‬ْ‫يم‬ِ‫ح‬َّ‫ر‬ "
It is He Who has made you (His) agents, inheritors of the
earth: He has raised you in ranks, some above others: that
He may try you in the gifts He has given you: for your Lord is
quick in punishment: yet He is indeed Oft-forgiving, Most
Merciful. (Al-Anam, 6: 165)

Meaning of khalifah
Khalifah is the one who exercises delegated power on behalf
of the Supreme Authority.” He is not the master but the deputy
of the One who has entrusted him with power

107
Meaning of khalifah
 Entrusted with certain powers to govern the world
 Given freedom of action, choose right over wrong
Has duties and responsibilities to His Creator; to himself, to his
fellow men and to other creatures of Allah.
 Equipped with knowledge to establish justice.
 Held responsible and accountable for all his actions on the Day
of Judgment.
 Promised Paradise if he succeeds in fulfilling his
responsibilities and hell-fire if he fails to do so.
Allah sent Messengers to guide mankind [al-A‘raf (7): 35].

Functions of khalifah
To defend and maintain the religion
 To protect the territory of Islam
 To safeguard the citizen of the country
 To head the political institution and guide the subordinates
 To punish the evildoers and protect the society from aggression
 To maintain the public fund
 To remember Allah (swt)
 To obey completely the guidance of Allah

3) Man as supreme in creation
1) As a creature honored and honorable (17:70)
2) As an appointment of khilafah(2:30)
3) Acknowledging man’s superiority over angles (2:34)
4) As all creatures have been subjected to men (2:29)
5) As a created being (21:67)
6) As a purposive being and an evolutionary being. (23: 115-
116)
7) As a moral being (Man has been created with the purpose
of pursuing moral struggle has been affirmed thus).(11:7)

4) Man as worshipping being
a. Man is weak and susceptible to error (4:28).
b. Man is given to impatience (21:37)
c. Man suffers from sentimentalism (11:9-10)
d. Man is a contentious creature in order to provide true arbitration
and the consequent harmony and peace in human relations. (8:29).

5. Man as physical and social
beings
a. Protect his life from harmful thing (2:195)
b. All things which harm physical health, prohibited (2:168).
c. Abusing or damaging any limb of one’s body is prohibited (8:27).
d. Committing suicide is prohibited (4:29).
e. Physical cleanliness and development (8:60, 9:1080.

6. Man as a rational being
a. Balanced and healthy development of human knowledge in all dimensions
b. Service to humanity in terms of correct and comprehensive guidance
c. Spiritual and material achievements through knowledge, especially
empirical reality (35:28)
d. Improving knowledge through observation, experiment and research in
order to achieve the success of this world and the success of life after death
(34:46).

7. As a spiritual being
a. Maintaining a constant attitude of respect and love towards Allah
(swt) for acquiring the blessing of Divine pleasure and Divine love
(5:57) “Whom He will love and they will love Him”.
b. Faith in the unity of Allah (swt) perfects monotheism and it implies
loyalty to Him. (6:102)
c. Trust in Allah (swt) cultivates His goodness, mercy and help. (39:9).
d. Submission to Him and improving relationship with Him (5:26).
e. Seeking guidance from Him as the possessor and the source of
knowledge (1:5).
f. Showing respect to Him by believing in all His prophets (3:179).
g. Disobedience and arrogance in respect of Him is prohibited (32:15).

8.Man is born with the essential goodness or good innate quality
9.Man as a weak creature and has a conflict in his nature (3:14)
10.Man has limited freedom for realizing morality, the moral ideas and
what right and what is wrong (3:72-73).
11. Man is mortal and his final destiny is life after death (2:2-5).
12. Man is an accountable and responsible to Allah (swt), not to any one
else on earth.

Man’s innate characteristics
1. Man is a multifaceted being(not satisfied with what he
has..)
2. Man’s sense of wanting
3. Man’s morality
4. Man’s sense of eternity
5. Man’s sense of responsibility
6. Man is an impotent and weak being
7. Man is a being with conscience
8. Man has a nafs
9. Man has an intellect
10.Man has quality of love and affection

Man’s innate characteristics
11.Man is the slave of His sustenance
12.Self-centered
13. God-centered, fortunate man.
14.Rebellious, capricious man.
15.Needy being.
16.Unhappy and unfortunate man.
17.Fond of his stomach
18.Arrogant
19.The type given to drink
20.Lazy man

The Concept of Nuwuwwah and its
relevance to human life

Meaning of Nubuwwah
God has created no community of beings in the world without a
guide or leader.
God has created everything with a purpose and left humanity with
Prophets to guide them to spiritual, intellectual and material
perfection.
 Prophethood is translated into Arabic as nubuwwah ( ‫النبوة‬). Nabi
refers to prophet who gives news from God
Prophetic experience has been described by Muslim theologians
as something out of ordinary experience

Nabi and Rasul
The two words are used interchangeably in the Qur'an, the
same person sometimes being called nabi and sometimes rasul;
while occasionally both names are combined
The prophet has two capacities: he receives information from
God, and he imparts his message to mankind. he is called nabi
in the first, and rasul in the second capacity, but there is one
difference

Nabi and Rasul
Rasul is higher than nabi, because the rasul brings a
divine legislation with him, whereas the nabi follows the
legislation of the previous rasul. Thus, rasul is also nabi, but
a nabi may not necessarily be a rasul.

Functions of the prophets
1) To be role model to humankind
2) To convey divine message to the people;
3) To explain the divine to the people;
4) To act as a role model-qudwatun hasnah.
5) To correct people’s wrong doings.

Relevance to man’s life
1) It is the second primary source of Islam
The Prophet (SAW) said, “I have left you with two things. You will
never get astray so long as you remain attached to them; i.e. the
Holy Qur’an and my Sunnah”
2. It is an explanation of the Holy Qur’an
َ‫ل‬ِ‫إ‬ َ‫ل‬ ِ‫ز‬ُ‫ن‬ ‫ا‬َ‫م‬ ِ‫اس‬َّ‫ن‬‫ل‬ِ‫ل‬ َ‫ن‬ِ‫ي‬َ‫ب‬َُِ‫ل‬ َ‫ر‬ْ‫ك‬ِ‫الذ‬ َ‫ْك‬‫ي‬َ‫ل‬ِ‫إ‬ ‫َا‬‫ن‬ْ‫ل‬ َ‫ز‬ْ‫ن‬َ‫أ‬ َ‫و‬َ‫ون‬ُ‫ر‬َّ‫ك‬َ‫ف‬َََ‫ي‬ ْ‫م‬ُ‫ه‬َّ‫ل‬َ‫ع‬َ‫ل‬ َ‫و‬ ْ‫م‬ِ‫ه‬ْ‫ي‬“
3. َ‫ان‬َ‫ك‬ ْ‫ن‬َ‫م‬ِ‫ل‬ ٌ‫َة‬‫ن‬َ‫س‬َ‫ح‬ ٌ‫ة‬ َ‫و‬ْ‫س‬ُ‫أ‬ ِ َّ‫اَّلل‬ ِ‫ل‬‫و‬ُ‫س‬ َ‫ر‬ ‫ي‬ِ‫ف‬ ْ‫م‬ُ‫ك‬َ‫ل‬ َ‫ان‬َ‫ك‬ ْ‫د‬َ‫ق‬َ‫ل‬َ َّ‫اَّلل‬ َ‫ر‬َ‫ك‬َ‫ذ‬ َ‫و‬ َ‫ر‬ ِ‫خ‬َ ْ‫اآل‬ َ‫م‬ ْ‫و‬َ‫ي‬ْ‫ال‬ َ‫و‬ َ َّ‫اَّلل‬ ‫و‬ُ‫ج‬ ْ‫ر‬َ‫ي‬
‫ا‬‫ا‬‫ير‬ِ‫ث‬َ‫ك‬“ (33:21)

4. Following the Sunnah of the Prophet is an obligation upon
every Muslim
"َ‫ج‬َ‫ش‬ ‫ا‬َ‫م‬‫ي‬ِ‫ف‬ َ‫وك‬ُ‫م‬ِ‫ك‬َ‫ح‬ُ‫ي‬ ‫ى‬َََّ‫ح‬ َ‫ون‬ُ‫ن‬ِ‫م‬ْ‫ؤ‬ُ‫ي‬ َ‫َل‬ َ‫ك‬ِ‫ب‬ َ‫ر‬ َ‫و‬ َ‫ال‬َ‫ف‬ِ‫ه‬ِ‫س‬ُ‫ف‬ْ‫ن‬َ‫أ‬ ‫ي‬ِ‫ف‬ ‫ُوا‬‫د‬ ِ‫ج‬َ‫ي‬ َ‫َل‬ َّ‫م‬ُ‫ث‬ ْ‫م‬ُ‫ه‬َ‫ن‬ْ‫ي‬َ‫ب‬ َ‫ر‬‫ا‬‫ا‬‫ج‬ َ‫ر‬َ‫ح‬ ْ‫م‬
‫وا‬ُ‫م‬ِ‫ل‬َ‫س‬ُ‫ي‬ َ‫و‬ َ‫ْت‬‫ي‬َ‫ض‬َ‫ق‬ ‫ا‬َّ‫م‬ِ‫م‬‫ا‬‫ا‬‫م‬‫ي‬ِ‫ل‬ْ‫س‬ََ“ (4:65)
5. Severe Punishment will inflicted upon those who do not
follow the Sunnah of the prophet. Allah (swt) says in the Holy
Qur’an,
" ُ‫ه‬َ‫ب‬‫ي‬ ِ‫ص‬َُ ْ‫ن‬َ‫أ‬ ُِ ِ‫ر‬ْ‫م‬َ‫أ‬ ْ‫ن‬َ‫ع‬ َ‫ون‬ُ‫ف‬ِ‫ل‬‫َا‬‫خ‬ُ‫ي‬ َ‫ِين‬‫ذ‬َّ‫ال‬ ِ‫ر‬َ‫ذ‬ْ‫ح‬َ‫ي‬ْ‫ل‬َ‫ف‬ٌ‫م‬‫ي‬ِ‫ل‬َ‫أ‬ ٌ‫اب‬َ‫ذ‬َ‫ع‬ ْ‫م‬ُ‫ه‬َ‫ب‬‫ي‬ ِ‫ص‬ُ‫ي‬ ْ‫و‬َ‫أ‬ ٌ‫َة‬‫ن‬َِْ‫ف‬ ْ‫م‬"
6. The Prophet never told any lies. Whatever he said is
revelation from Allah (swt).
" ‫ى‬َ‫ح‬‫و‬ُ‫ي‬ ٌ‫ي‬ْ‫ح‬ َ‫و‬ َّ‫َل‬ِ‫إ‬ َ‫و‬ُ‫ه‬ ْ‫ن‬ِ‫إ‬ ‫ى‬ َ‫و‬َ‫ه‬ْ‫ال‬ ِ‫ن‬َ‫ع‬ ُ‫ق‬ِ‫ط‬ْ‫ن‬َ‫ي‬ ‫ا‬َ‫م‬ َ‫و‬"
“ Nor does he say (aught) of (his own) Desire. It is no less than
inspiration sent down to him.” [al-Najm (53): 3-4].

Relevance to man’s life
7) Obedience to the Prophet is obedience to Allah and disobedience
to him is considered disobedience to Allah (SWT). Allah (SWT) says in
the Holy Qur’an,
" َ‫س‬ ْ‫ر‬َ‫أ‬ ‫ا‬َ‫م‬َ‫ف‬ ‫ى‬َّ‫ل‬ َ‫و‬ََ ْ‫ن‬َ‫م‬ َ‫و‬ َ َّ‫اَّلل‬ َ‫ع‬‫ا‬َ‫ط‬َ‫أ‬ ْ‫د‬َ‫ق‬َ‫ف‬ َ‫ل‬‫و‬ُ‫س‬َّ‫الر‬ ِ‫ع‬ِ‫ط‬ُ‫ي‬ ْ‫ن‬َ‫م‬‫ا‬‫ا‬‫ظ‬‫ي‬ِ‫ف‬َ‫ح‬ ْ‫م‬ِ‫ه‬ْ‫ي‬َ‫ل‬َ‫ع‬ َ‫َاك‬‫ن‬ْ‫ل‬"
“ He who obeys the Messenger, obeys Allah; but if any turn away,
We have not sent thee to watch over their (evil deeds).” [al-Nisa’ (4):
80].

125
The termination of Nubuwwah
When the Qur’an says that the institution of Nubuwwah ‫النبوة‬
(Prophethood) has been terminated
“ ‫ا‬َ‫م‬ََ‫َان‬‫ك‬َ‫د‬َّ‫م‬َ‫ح‬ُ‫م‬‫ا‬َ‫ب‬َ‫أ‬َ‫د‬َ‫ح‬َ‫أ‬َ‫ن‬ِّ‫م‬َ‫ُم‬‫ك‬ِّ‫ل‬‫ا‬َ‫ج‬ ِّ‫ر‬َ‫ن‬ِّ‫ك‬َ‫ل‬َ‫و‬ََ‫ل‬‫و‬ُ‫س‬َ‫ر‬َِّ َّ‫اّلل‬ََ‫م‬َ‫ت‬‫ا‬َ‫خ‬َ‫و‬ََ‫ين‬ِّ‫ي‬ِّ‫ب‬َّ‫ن‬‫ال‬ "
“Muhammad is not the father of any of your men, but (he is) the
Messenger of Allah, and the Seal of the Prophets” (33:40), it
means that the institution of Risalah ‫(الرسالة‬Messengerhood) has
also been terminated since the closure of a general cadre
automatically means that the upper ones have also been
terminated.

Week 11
Life: al-Dunya and al-Akhirah

Concept:
In Islam, there is not only the life of this world
but also life in the world to come. This world is
like a field in which our actions are sown like
seeds and they grow into plants which are then
harvested in the next world, much like the
Prophet (p.b.u.h) saying: this world is the
growing field or the planting field for the next
world.”

128
Al-Akhirah (the End, Hereafter)
Belief in al-Akhirah is a basic article of Islamic
faith, along with belief in God, His angels, His Books,
and His Messengers, Divine Decree and
Predestination. After the doctrine of tawhid and
Revelation
 All of the teachings of Islam would crumble if the
afterlife or the eternal life were to be denied.
It is therefore incomplete and indeed impossible to
discuss the teachings of Islam without referring to
the great significance that al-Akhirah possesses, not
only for man’s final end but also for his life in this
world.

129
Al-Akhirah literally translates into English as ‘the
last’ or “the end” as it deals with the ultimate destiny
and the world
 Often enclosed within a Greek term eschatology,
science or teachings concerning the last things”
 Al-Akhirah, in Islamic belief system, specifically
‘Hereafter’
It signifies both “the other and ultimate state of
world to come and the life of everlasting duration,”
or blessing of the ultimate state of the other world.”
senses, it is opposed to al-Dunyā, which means the
now” of life and immediate and transient values.

130
Names of al-Akhirah
The Day of Resurrection (Yawm al-Qiyāmah/al-Ba‘th) when all
the dead bodies will be brought back to life and then assembled
 The Day of Assembly “Yawm al-Jam‘” to stand trial
 The Day of Judgment “Yawm al-Dīn” and account for individual
deeds of commission and omission
 The Day of Reckoning “Yawm al-Ḥisāb”
 It is also named in more than 40 ways in the Qur’an such as al-
Qāri’ah, al-Ḥāqqah, and Yawm al-Khulūd).

131
The Unbelievers and al-Akhirah
" ْ‫وا‬ُ‫ل‬‫ا‬َ‫ق‬َ‫و‬‫ا‬َ‫ذ‬ِ‫َئ‬‫أ‬‫َّا‬‫ن‬ُ‫ك‬ًْ‫ا‬‫ام‬َ‫ظ‬ِ‫ع‬ًْ‫َت‬‫ا‬َ‫ف‬ُ‫ر‬َ‫و‬َّْ‫ّن‬ِ‫إ‬َ‫أ‬َْ‫ن‬‫و‬ُ‫ث‬‫و‬ُ‫ع‬‫ب‬َ‫م‬َ‫ل‬ًْ‫ا‬‫ق‬‫ل‬َ‫خ‬َْ‫ج‬ًْ‫ا‬‫يد‬ِ‫د‬‫ل‬ُ‫ق‬ْ‫وا‬ُ‫ن‬‫و‬ُ‫ك‬ًْ‫ة‬َ‫ار‬َ‫ج‬ِ‫ح‬ْ‫َو‬‫أ‬ًْ‫ا‬‫يد‬ِ‫د‬َ‫ح‬ْ‫َو‬‫أ‬ًْ‫ا‬‫ق‬‫ل‬َ‫خ‬‫ا‬َِّ‫ِم‬
ُْ‫ر‬ُ‫ب‬‫ك‬َ‫ي‬ِْ‫ف‬ْ‫م‬ُ‫ك‬ِ‫ر‬‫و‬ُ‫د‬ُ‫ص‬َْ‫ن‬‫و‬ُ‫ل‬‫و‬ُ‫ق‬َ‫ي‬َ‫س‬َ‫ف‬‫ن‬َ‫م‬َْ‫ّن‬ُ‫د‬‫ي‬ِ‫ع‬ُ‫ي‬ِْ‫ل‬ُ‫ق‬‫ي‬ِ‫ذ‬َّ‫ل‬‫ا‬َْ‫ر‬َ‫ط‬َ‫ف‬ْ‫م‬ُ‫ك‬َْ‫ل‬َّ‫َو‬‫أ‬ْ‫ر‬‫ة‬َّ‫ر‬َ‫م‬َْ‫ن‬‫و‬ُ‫ض‬ِ‫غ‬‫ن‬ُ‫ي‬َ‫س‬َ‫ف‬َْ‫ك‬‫ي‬َ‫ل‬ِ‫إ‬َْ‫وس‬ُ‫ؤ‬ُ‫ر‬ْ‫م‬ُ‫ُه‬َْ‫ن‬‫و‬ُ‫ل‬‫و‬ُ‫ق‬َ‫ي‬َ‫و‬
َْ‫ت‬َ‫م‬َْ‫و‬ُ‫ه‬ْ‫ل‬ُ‫ق‬‫ى‬َ‫س‬َ‫ع‬‫َن‬‫أ‬َْ‫ن‬‫و‬ُ‫ك‬َ‫ي‬ًْ‫ا‬‫يب‬ِ‫ر‬َ‫ق‬‫اء‬‫ر‬‫اإلس‬ “
They say: "What! when we are reduced to bones and dust,
should we really be raised up (to be) a new creation?" Say:
Become stones or iron. Or created matter which, in your minds,
is hardest (to be raised up),- (Yet shall ye be raised up)!" then
will they say: "Who will cause us to return?" Say: "He who
created you first!" Then will they wag their heads towards thee,
and say, "When will that be?" Say, "May be it will be quite soon!
(17:49-51)

132
Why do we need to believe in al-Akhirah ?
A manifestation of divine justice. Some criminals and oppressed
rulers may enjoy opulence and luxury until the end of their life.
On the other hand, other people might be righteous and lead a
virtuous life but did not survive to reap the fruits of their labors.
Instead, they had been made a scapegoat for all sorts of crimes.
" ُ‫ع‬َ‫ض‬َ‫ن‬َ‫و‬َُ‫ين‬ ِ‫از‬َ‫و‬َ‫م‬ْ‫ل‬‫ا‬َُ‫ط‬ْ‫س‬ِ‫ق‬ْ‫ل‬‫ا‬ُِ‫م‬ ْ‫و‬َ‫ي‬ِ‫ل‬ُِ‫ة‬َ‫م‬‫ا‬َ‫ي‬ِ‫ق‬ْ‫ل‬‫ا‬َُ‫ل‬َ‫ف‬َُ‫ل‬ْ‫ظ‬‫ت‬ُ‫م‬ُ‫س‬ْ‫ف‬َ‫ن‬‫ًا‬‫ئ‬ْ‫ي‬َ‫ش‬ُْ‫ن‬ِ‫إ‬َ‫و‬َُ‫َان‬‫ك‬َُ‫ل‬‫ا‬َ‫ق‬ْ‫ث‬ِ‫م‬ُ‫ة‬َّ‫ب‬َ‫ح‬ُْ‫ن‬ِ‫م‬ُ‫َل‬‫د‬ْ‫ر‬َ‫خ‬
‫ا‬َ‫ن‬ْ‫ي‬َ‫ت‬َ‫أ‬‫ا‬َ‫ه‬ِ‫ب‬‫ى‬َ‫ف‬َ‫ك‬َ‫و‬‫ا‬َ‫ن‬ِ‫ب‬َُ‫ين‬ِ‫ب‬ِ‫س‬‫ا‬َ‫ح‬ "
“We shall set up scales of justice for the Day of Resurrection,
so that not a soul will be dealt with unjustly in the least, and if
there be (no more than) the weight of a mustard seed, We will
bring it (to account): and enough are We to take
account.”(21:47; see also 10:61; 31:16)

133
 The ends of the life must be clarified beyond any doubt, so
that men may see what they have been striving for and what
the true purposes of life are...
 The life indeed is incomplete if considered from the
perspective of this world alone, where values are grounded in
the transitory rather than the immutable.
” ُْ‫ل‬َ‫ب‬َُ‫ون‬‫ر‬ِ‫ث‬ْ‫ؤ‬‫ت‬َُ‫ة‬‫ا‬َ‫ي‬َ‫ح‬ْ‫ل‬‫ا‬‫ا‬َ‫ي‬ْ‫ن‬ُّ‫د‬‫ال‬ُ‫ة‬َ‫ر‬ ِ‫خ‬َ ْ‫اْل‬َ‫و‬ُْ‫ي‬َ‫خ‬ُ‫ر‬‫ى‬َ‫ق‬ْ‫ب‬َ‫أ‬َ‫و‬ ”
"But the Hereafter is better [in quality of life] and more
enduring [in duration].” (87:16-17).

134
Disputes, dissensions, and conflicts of human orientations must
be finally resolved.
" ْ‫ل‬ُ‫ق‬َْ‫ل‬َْ‫ن‬‫و‬ُ‫ل‬َ‫أ‬‫س‬ُ‫ت‬‫ا‬َّ‫م‬َ‫ع‬‫ا‬َ‫ن‬‫م‬َ‫ر‬‫َج‬‫أ‬َْ‫ل‬َ‫و‬ُْ‫َل‬‫أ‬‫س‬ُ‫ن‬‫ا‬َّ‫م‬َ‫ع‬َْ‫ن‬‫و‬ُ‫ل‬َ‫م‬‫ع‬َ‫ت‬ْ‫ل‬ُ‫ق‬َْ‫ي‬ُْ‫ع‬َ‫م‬‫ا‬َ‫ن‬َ‫ن‬‫ي‬َ‫ب‬‫ا‬َ‫ن‬ُّ‫ب‬َ‫ر‬َُّْ‫ث‬ُْ‫ح‬َ‫ت‬‫ف‬َ‫ي‬‫ا‬َ‫ن‬َ‫ن‬‫ي‬َ‫ب‬ِْ‫ب‬َِِْ‫َحْل‬َْ‫و‬ُ‫ه‬َ‫و‬ُْ‫َّاح‬‫ت‬َ‫ف‬‫ال‬
ُْ‫يم‬ِ‫ل‬َ‫ع‬‫"ال‬
“Say: "You shall not be questioned as to our sins, nor shall we be
questioned as to what you do” Say: "Our Lord will gather us
gather us together and will in the end decide the matter between
matter between us [and you] in truth and justice: and He is the
and He is the one to decide, the One Who knows all." (34:25-26)
(34:25-26)

135
The Benefits of belief in al-Akhirah
Individual Benefits
 Gives man a unique and valuable advantage with a greater
choice that has an eternal implication.
 Prevents young people from wasting their lives in transitory
and trivial things.
 Helps to endure the death of the loved ones.
 Encourages people to live a responsible life, a life of peace
and tranquility
 Prevents man from fearing the passing difficulties of life

136
Social Benefits
Belief in al-Akhirah has the primary place in preserving social
security and preventing the spread of corruption, crime and
violation of law. It is a force capable of taming the rebellious
desires of the soul.
It’s of the teleological implication of one’s conduct within one’s
society that will produce good citizens. Anyone seriously
concerned with his eternal abode, will accustom himself with
good behaviours and the society will thus be protected from the
crimes or immoralities that he might otherwise have committed

137
Civilizational benefits
Belief in al-Akhirah when everyone will be accountable for his
deeds and misdeeds will imbue one with the sense of
responsibility, which is a condition of sustainable development.
Man will consequently choose the right course of action.
To conclude, we may ask “is there anything to lose if one believes
in al-Akhirah and works for it?” The answer is one will lose
nothing.

Week 12
Globalization: Definition, advantages
and disadvantages

Globalization defined
A process of integration and democratization of the world’s
culture, economy, and infrastructure through transnational
investment, rapid production of communication and
information technologies, and the impacts of free-market forces
on local, regional and national economies

-A global village and the expansion of global linkage, which
established a global consciousness for the consolidation of
world society
-A historical process and the result of human innovation, which
breaks down geographical and geopolitical boundaries in order
to make the world into a single global village
-A borderless world and transparent in order to have
interconnection between society’s cultures, institutions and
individuals worldwide Ulrich Beck (2000)

-A process by which capital, goods, services and labor cross national
borders and acquire a transnational character, ideas, values and
tastes across boundaries which help to reshape local political
institutions, social relationships and cultural patterns
-The transfer of taste means shoes, drinks, and dress and behaviors,
the transfer of values means cartoons, comics, films, languages,
videos, and musicals and toys, and the transfer of ideas means
secularism, postmodernism, and materialism into the mind of
people(Muzaffar)
-The roots of the current globalization process are based on the
western colonial domination and imperial mentality; major centers of
economic, technological, political and cultural power are under the
control of the West, the pattern and the pace are directed and
determined by them

142
Advantages of globalization
 Help reduce poverty by creating jobs and improving
incomes.
 Information technology have helped disseminate
knowledge in many fields of study and disciplines.
 Communication is cheaper and easier. Costs of telephone
calls as well as travel have fallen.
 Communities although heterogeneous, can be more
cooperative now that are more means of understanding
each other.
 Possible for humanity to have compassion for each other
when calamities – natural or man-made – affect others.
 Issues such as human rights and public accountability are
brought to the fore.

143
Disadvantages of globalization
 Environmental degradation due to unrestrained logging
activities of transnational corporations whose sole aim is to
multiply profits.
 Economic disparities have been created. There are stark
regional disparities in poverty.
 Basic necessities in life are set aside in favor of profits. Many
countries in the South have been occupied with facilitating
foreign investment in industries that are lucrative to foreign
markets and forsaking the most fundamental needs of the
people.

144
 Globalization aids the removal of national controls over cross-
border financial flows. Dramatic outflows of capital from one
country to another have caused havoc in some currencies,
particularly in Southeast Asia.
 Advances in technology aggravated by the outflow of capital to
low cost production sites in the South has caused growing
unemployment in the North, which is an affront to human
dignity.
 Globalization has popularized the consumer culture.
Consumerism has given birth to materialism where people are
more interested in what they have rather than the essential
aspects of humanity.
Disadvantages of globalization

145
 Global consumerism is now forming a homogeneous global
culture where indigenous cultures of the South are being
replaced by Western cultures.
 The global entertainment industry is propagating a superficial
American pop culture, which titillates the senses and impairs
the spirit.
 Formal education systems are emphasizing technical and
managerial skills responding to market demands and leaving
aside traditional academic subjects. This means that education
is nothing more than acquiring specific skills and techniques
and less emphasis on moral education.

challenges of globalizaton
 environmental crisis
 the global order
 post-modernism
 the secularization of life
 the crisis of science and technology
 penetration of non-islamic values
 the image of islam
 the attitudes to other civilization
 internal challenges
 violation of human rights
 feminism

Week 13
Liberalism: definition and
challenges

Liberalism defined
Liberal means:
a. “a free mind from prejudice or discrimination”
b. to reform a new idea of progress, tolerant of idea and
behavior
c. The way of thinking which is broad minded
liberal tradition in politics, for instance, should have a religious
tolerance, government by consent, personal liberty, economic
freedom and social freedom etc

149
Liberalism defined
 ‘Liberalism’ a political philosophy based on belief in progress,
the essential goodness of the human race, and the autonomy
of the individual and standing for the protection of political
and civil liberties;
 ‘Liberal means: broad-mindedness; especially not bound by
authoritarianism, orthodoxy, or traditional forms.

liberalism defined
Liberalism means:
* The primacy of individual freedom and choice to
believe in and to do according to his will.
Religious law should be brought into open fully dressed in
reason and argument towards exercising Islamic teachings
in all aspects of human life

Development
In 1904 a reformist Abdul Aziz al-Tasaalabi wrote a book on
“Liberal spirit in the Quran” in Tunisia and Morocco,
translated into Arabic “Ruhut Taharrur fil Quran”
Issues: revitalizing women’s role, tolerance, rejecting
fanaticism, reinterpretation of jihad verses etc.
It also includes freedom of thinking, faith, and action

Development
Hassan Hanafi (Egypt, born 1935) wrote: "There is no one
interpretation of a text, but there are many interpretations given the
difference in understanding between various interpreters. An
interpretation of a text is essentially pluralistic. The text is only a
vehicle for human interests and even passions. ... The conflict of
interpretation is essentially a socio-political conflict, not a theoretical
one. Theory indeed is only an epistemological cover-up. Each
interpretation expresses the socio-political commitment of the
interpreter."

Developemet
Abdullahi An-Na`im (Sudan, born 1946) said: "there is no such
thing as the only possible or valid understanding of the Qur'an,
or conception of Islam, since each is informed by the individual
and collective orientation of Muslims...."

154
Challenges
• Liberal Muslims object to the implementation of the Shari’ah
on several grounds:
– Against theocracy
– For democracy
– Rights of women
– Right of non-Muslims
– Freedom of thought
• They call for the re-interpretation of the Shari’ah; they argue
that the revelation is divine, but interpretation is human and
fallible and inevitably plural. Emphasize on reason and
condemn Taqlid

Challenges
Liberal Islam opposes the idea of theocracy- a system of
government comprised of priests, in which laws of the
state are believed to be the laws of God. Liberal Islamists,
like Ali Abd al-Raziq and Khalaf Allah argue that the silence
of sharia regarding the form of government has left it for
human construction, so it depends on their choice

Challenges
Liberal Islamists re-examine the tradition and statements
of Prophet(pbuh) and find them less hostile to women’s
right that is conceived for long generation after generation.
They try to reform the traditional society to extirpate the
gap between the fallen historical reality and the desired
model of Islam

157
Challenges
Liberal Islam has been denounced by many Muslims.
Hassan Hanafi (Egypt), Amina Wadud-Muhsin (United States),
Abdullahi An-Na`im (Sudan) are the examples of Liberal
Muslims
The proponents of ‘Liberal Islam’ has been called by so many
names including ‘Secularists’ and ‘Apostates’.

Week 14
Extremism: Definition, development, manifestations,
causes and remedies

159
Extremism defined
In Arabic, Ghulu means “excessiveness” and tashdid “bigotry”
 ْ‫ل‬ ُۚ‫ا‬َ‫ي‬َ‫ل‬ْ‫ه‬َ‫أ‬ِ‫ب‬‫ا‬ََِ‫ك‬ْ‫ال‬َ‫َل‬‫وا‬ُ‫ل‬ْ‫غ‬ََ‫ي‬ِ‫ف‬ْ‫م‬ُ‫ك‬ِ‫ن‬‫ِي‬‫د‬َ‫ْر‬‫ي‬َ‫غ‬ِ‫ق‬َ‫ح‬ْ‫ال‬َ‫َل‬ َ‫و‬ََ‫وا‬ُ‫ع‬ِ‫ب‬َََّ‫ء‬‫ا‬ َ‫و‬ْ‫ه‬َ‫أ‬ٍ‫م‬ ْ‫و‬َ‫ق‬ْ‫د‬َ‫ق‬‫وا‬ُّ‫ل‬َ‫ض‬ْ‫ن‬ِ‫م‬ْ‫ب‬َ‫ق‬ُ‫ل‬‫وا‬ُّ‫ل‬َ‫ض‬َ‫أ‬ َ‫و‬
‫ا‬‫ا‬‫ير‬ِ‫ث‬َ‫ك‬‫وا‬ُّ‫ل‬َ‫ض‬ َ‫و‬ْ‫ن‬َ‫ع‬ِ‫اء‬ َ‫و‬َ‫س‬ِ‫ل‬‫ي‬ِ‫ب‬َّ‫س‬‫ال‬"
“Say: O People of the Book! Exceed not in your religion the bounds [of
what is proper]” (5:77)
In hadith, “beware of excessiveness in religion before you have perished
as a result of excessiveness”
Extremism means:
being situated at the farthest possible point from the center going to
great or exaggerated lengths exceeding the ordinary, usual, or
expected limit Figuratively, a similar remoteness in religion, politics
and ethnicity

Extremism defined
 Excessiveness as a strategic threat against the security,
stability and well-being
 Excessiveness as a psychological disturbance such as the
difficulty of coping with depression or mental disorder

Development
Extremism as an old phenomena found in all
religions such as Judaism, Christianity and Islam
 Religious extremism:
-In the early period, there were many sects with
different thoughts and beliefs such as Al-
Khawaarij, Mu`tazilah, and Al-Murji’ah and so on
161

Misconception of Al-Khawaarij
 A person who commits a major sin will remain in the Hellfire
forever
 People against them are disbelievers and heaping curses upon
the companions of the prophet and Ansar
Not to believe in the torment of the tomb ['adhab al-qabr], nor in
the Basin [Hawd], nor in the right of intercession [shafa'a]
162

Misconception of Al-Murji’ah
Actions are deferred from Iman (Al-Irjaa’), are not part of it
Imaan is simply the complying of the heart. Thus the sinner is a
believer with complete Imaan, even if he does what he does
from the disobedient acts or he abandons what he abandons
from the obedient acts.
If someone that abandons one of the commandments of the
Religion is a disbeliever, then that would be due to the absence
of the complying in his heart not due to his abandonment of
that deed
163

164
Manifestations of Extremism
1. Bigotry and intolerance
2. Commitment to excessiveness and forcing others to do so
3. Obsolete religious excessiveness and overburdening
toward others
4. Harshness in the treatment of people and crudeness in
calling people to Islam
5. Suspicion: “O believers! Avoid suspicion as much as for
suspicion in some cases is sin” (49:12)

Causes of extremism
1. Lack of knowledge of the Shari`ah
2. Lack of insight into reality and history as well as Allah’s
Sunan
3. Laxity or indifference to Islamic values and corruption
4. Fanned by political oppression practiced by rulers or
regimes
5. Hatred and aggression factors

Causes of extremism
Causes
&
Factors
Psychological
Political and
survival
factors
Sociological
factors
Aggression
and Hatred

167
Remedies for extremism
1. Acknowledging and confirming its genuine commitment by practical
adherence to Islamic principles in the conduct of public affairs
2. Showing a greater understanding by scholars/older people towards our
youth and having frequent and open discussions with them
3. Taking seriously effective steps to increase the young people’s in-depth
understanding of how to interpret the Quran and hadith in order to
achieve a true insight into the Shariah
4. Increasing knowledge and in-corporeting values in practices
5. Sympathetic understanding of abilities, limitations and circumstances of
others
6. Having a dialogue with extremists to know the real causes

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