Ungs 2030 2016.pptx

THE ISLAMC 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 lilwujud”, ()‫)رؤية اإلسالم للوجود‬ • 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)

Worldview Structures & Development Human intellect

Revelation Technology Science

Scientific conceptual scheme KnowledgeStructure

Man-Structure

Conception

of society

Political Dealings

Worldview-Structures

Development

Value-Structure Morality

Life-Structure Legal Dealings

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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 13 Roy Wood Sellars.

Understanding worldviews  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.

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Understanding worldviews  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

Classification of Worldview Worldview

Religious

Revealed and preserved

Atheism

Revealed but Interpolated

Non-religious

Not revealed but Based ob human wisdom

Materialism

Positivism

Rationalism

scientism

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Another classification Worldview

Philosophical worldview

Religious worldview

Scientific worldview

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Week 2

Naturalism: Concept, development, and characteristics.

Concept of Naturalism • Naturalism derives from the word ‘nature’, means; ‘selfcontained’ or ‘self-explanatory’ • A theory of life and universe • An atheistic and materialistic • A mechanical view of the world of nature • All beings and events in the universe (whatever their inherent character may be) are natural • Universe has been evolved by itself • Denies the existence of truly supernatural realities • Denies the existence of the creator • A form of realism that particularly focuses on how technology and science affect society as a whole, as well as how society and genetics affect individuals

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) 21

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

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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

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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

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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 25 something we should recognize as real.

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

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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”.

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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,

Development

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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.

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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.

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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 transnational 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.

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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

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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.

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First is post-modern (with hyphen). This shows the continuation of modernism, it might be in new perspectives.

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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.

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Later, it was used to attack the change and attitude as critique to social sciences, art, architecture, media, music, movies, etc.

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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

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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.

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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.

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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.

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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.

Development •

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.

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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.

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.

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REFERENCES:

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Merriam Webster's Collegiate Dictionary, 2004, Accessed March 26, 2015, http://www.merriam-webster.com/dictionary/postmodern.

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Paul Newall, “Postmodernism”, Jun 12, 2005, Accessed March 27, http://www.galileanlibrary.org/site/index.php/page/index.html/_/essays/introducingphilosop hy/12-postmodernism-r28.

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Hassan Ihab, The Postmodern Turn, Essays in Postmodern Theory and Culture, (Ohio: Ohio University Press, 1987), 12.

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Clinton Bennet, Muslim and Modernity (London: MPG Books Ltd, Bodwin, Cornwall, 2005), 29.

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Hans Bartens and Joseph Natoli, trans. Postmodernism: The Key Figures (Oxford: Blackwell Publisher Ltd, 2002), 111-119.

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Bertens and Natoli, Key Figures, 136-140.

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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

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No reality

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Simulacrum: Imagination and speculation

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Meaningless and valueless

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Total Doubt

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Multiplicities of truth, ethnicities, diversities, and cultures

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Equal representation for class gender sexual orientation

WEEK 5 the Islamic worldview Definition by selected Muslim scholars

Definitions

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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

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A theistic and ethical worldview that contrasts with secularistic, materialistic, naturalistic and post-modernistic worldviews

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A study of the world, perception of the universe, a philosophy of life, outlook on life, and formula for life, ideology and faith

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A set of beliefs that life and existence came into being as a result of the will, desire and design of the Creator.

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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

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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

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A guidance of a balance approach between both worldly life ( ‫ )الدنيا‬and al-akhirah ( ‫ )اآلخرة‬in 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)

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A comprehensive conception of the Allah (swt), universe and man and their relations from Islamic perspective (sources: the revelation, intellect and senses).(Kamal Hassan)

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The vision of reality and truth that appears before our mind's eye revealing the world of existence in its totality (Al-Attas)

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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)

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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

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Al-Rabbaniyyah (Divine origin)

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Al-Thabut (The Permanent Realities)

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Al-Suhumul (Comprehensive)

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Al-Tawazun/Al-Wasatiyyah (balance)

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Al-Waqiyyah (Realism)

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Al-Ijabiyyah (Dynamism)

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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)

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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.

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Rabbaniyyah means ‘Lordship’ (Q. 3:76), Cherishing, 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 doing all or one or more than one of these



Guardian, patron; one who supervises or is responsible for carrying out improvements



One who occupies a central or focal position, who himself gathers people round himself of his own or round whom people gather out themselves



Leader, head, chief, or lord; one whose word is obeyed, and whose supremacy or over- lordship acknowledged, and who has authority to dispose of men or things



Owner or Master

Comprehensiveness (Shumul) 

Islam: message of all time

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Message of whole humanity

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Message for all aspects of life

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Comprehensive ‘aqidah

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Comprehensive ‘ibadah

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Comprehensive shari`ah.

Moderation/ Balance (Tawazun)    

Balanced creation of nature/universe and humans Blanced in Religion Balanced ‘Aqidah/belief/thought Balanced ‘Ibadah(worship)

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Balanced in actions

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Balanced Akhlaq (ethical values)

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Balanced Shari`ah

Al-Waqi`iyyah(Realism/practicality) 

Stand of various ideologies

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Practical ‘Aqidah

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Practical ‘Ibadah

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Practical Akhlaq or Morality

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Practical Shari`ah

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Stand of various ideologies :

This concept contains certain unchangeable realities, so all development and changes in the Islamic society must be within the framework of these permanent realities 

Communism:

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Christianity ‘s asceticism :

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Buddhism and Confucianism:



Hinduism

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Practical `Aqidah

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‫اح ٌد فَ َم ْن َكانَ َي ْر ُجوا ِلقَا َء َر ِب ِه فَ ْل َي ْع َم ْل َع َم اال‬ ِ ‫ي أَنَّ َما ِإلَ ُه ُك ْم ِإلَهٌ َو‬ َّ َ‫قُ ْل ِإنَّ َما أَنَا َبش ٌَر ِمثْلُ ُك ْم يُو َحى ِإل‬ -18-‫) الكهف‬110(‫صا ِل احا َو ََل يُ ْش ِر ْك بِ ِعبَا َدةِ َربِ ِه أ َ َحداا‬ َ

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Practical `Ibadah

ْ َ ‫سب‬ ْ َ ‫سب‬ -2- ‫) البقرة‬286( ‫ت‬ َّ ‫ف‬ ‫َّللاُ نَ ْف ا‬ ُ ‫ََل يُ َك ِل‬ َ ‫ت َو‬ َ َ َ‫علَ ْي َها َما ا ْك‬ َ ‫سا ِإ ََّل ُو ْسعَ َها لَ َها َما َك‬ . 

Islamic ‘ibadah maintains variety in its kinds.



Physical endeavor such as prayer

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Financial sacrifice such as zakah

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The combination between two such as Hajj and ‘Umrah

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Some ‘ibadat are made daily, weekly, yearly, and once in a whole lifetime

‫‪Practical Morality:‬‬ ‫ض أ ُ ِع َّد ْ‬ ‫س َم َاو ُ‬ ‫ت‬ ‫ض َها ال َّ‬ ‫ع ْر ُ‬ ‫ار ُ‬ ‫ات َو ْاْل َ ْر ُ‬ ‫عوا ِإلَى َم ْغ ِف َرةٍ ِم ْن َر ِب ُك ْم َو َجنَّ ٍة َ‬ ‫َو َ‬ ‫س ِ‬ ‫اظ ِمينَ ْالغَ ْي َ‬ ‫ع ْن‬ ‫س َّر ِاء َوال َّ‬ ‫ِل ْل ُمَ َّ ِقينَ (‪)133‬الَّذِينَ يُ ْن ِفقُونَ ِفي ال َّ‬ ‫ض َّر ِاء َو ْال َك ِ‬ ‫ظ َو ْالعَا ِفينَ َ‬ ‫شةا أ َ ْو َ‬ ‫َّللا‬ ‫اح َ‬ ‫َّللاُ يُ ِح ُّ‬ ‫ب ْال ُم ْح ِسنِينَ (‪َ )134‬والَّذِينَ ِإ َذا فَعَلُوا فَ ِ‬ ‫اس َو َّ‬ ‫النَّ ِ‬ ‫ظلَ ُموا أ َ ْنفُ َ‬ ‫س ُه ْم َذ َك ُروا َّ َ‬ ‫علَى َما فَعَلُوا َو ُه ْم‬ ‫وب ِإ ََّل َّ‬ ‫ص ُّروا َ‬ ‫فَا ْسَ َ ْغفَ ُروا ِلذُنُو ِب ِه ْم َو َم ْن يَ ْغ ِف ُر الذُّنُ َ‬ ‫َّللاُ َولَ ْم يُ ِ‬ ‫يَ ْعلَ ُمونَ (‪ )135‬آل عمران ‪.-3-‬‬ ‫ب َّ‬ ‫علَى َّ ِ‬ ‫الظا ِل ِمينَ (‪)40‬‬ ‫َّللا ِإنَّهُ ََل يُ ِح ُّ‬ ‫عفَا َوأ َ ْ‬ ‫صلَ َح فََأ َ ْج ُرُُ َ‬ ‫س ِيئَةٌ ِمثْلُ َها فَ َم ْن َ‬ ‫س ِيئ َ ٍة َ‬ ‫َو َجزَ ا ُء َ‬ ‫الشورى ‪.-42-‬‬

‫صا ِب ِرينَ (‪ )126‬النحل‬ ‫عاقَ ْبَ ُ ْم فَعَا ِقبُوا ِب ِمثْ ِل َما ُ‬ ‫صبَ ْرَ ُ ْم لَ ُه َو َخي ٌْر ِلل َّ‬ ‫َو ِإ ْن َ‬ ‫عو ِق ْبَ ُ ْم ِب ِه َولَ ِئ ْن َ‬ ‫‪.-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 ‫س ِب ا‬ as -17- ‫) اإلسراء‬32(‫يال‬ َ ‫اح‬ ِ َ‫الزنَى ِإنَّهُ َكانَ ف‬ َ ‫سا َء‬ َ ‫شةا َو‬ ِ ‫َو ََل َ َ ْق َربُوا‬



Al-Ijabiyyah (Dynamism)



It is expressed in the active and ongoing relationship of Allah with His creations, the universe, life, and man. It 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 most paramount constituent of the Islamic concept. It is the fundamental Truth of the faith and chief characteristic of 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) ‫الر ِحي ُم‬ ِ ‫َو ِإ َٰلَ ُه ُك ْم ِإ َٰلَهٌ َو‬ َّ ‫الر ْح َٰ َم ُن‬ َّ ‫اح ٌد ۖ ََل ِإ َٰلَهَ ِإ ََّل ُه َو‬ “And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.”(2:163) ‫ي ْالقَيُّو ُم‬ َّ ُّ ‫َّللاُ َل ِإلَهَ ِإَل ُه َو ْال َح‬ “Allāh! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. (3:2) َ‫ب ْال َعالَ ِمين‬ ِ ‫ْال َح ْم ُد ِللَّـ ِه َر‬

[All] praise is [due] to Allāh, Lord of the worlds - (1:2)

Al-Khāliq 

Allah as the originator or creator of every thing ۡ ‫اس‬ َ‫ِى َخلَقَ ُك ۡم َوالَّذ ِۡينَ ِم ۡن قَ ۡب ِل ُك ۡم لَعَلَّ ُك ۡم ََََّقُ ۡون‬ ۡ ‫اعبُد ُۡوا َربَّ ُك ُم الَّذ‬ ُ َّ‫َٰٰۤياَيُّ َها الن‬

“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 ۡ َ‫َّللاُ َربُّ ُك ۡمۚ َ َٰۤل اِ َٰلهَ اِ ََّل ُه َوۚ خَا ِل ُق ُك ِل ش َۡىءٍ ف‬ ‫ع َٰلى ُك ِل ش َۡىءٍ َّو ِك ۡي ٌل‬ ٰ ‫َٰذ ِل ُك ُم‬ َ ‫اعبُد ُۡوُُۚ َو ُه َو‬ “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 ,‫احد‬which means unity or the One ( ‫( أحد‬the 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 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



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)

Week 9 Universe

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 wellbalanced 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)

Taqdir



Each of the objects that constitute nature has been a purpose and its measure, destiny, and role (25:2, 87:3)



Every thing is Qadaran maqdura (specific and precise) (33:38)

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 alJumu`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" (18:78)

•

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

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)

102

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

103

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 ْ ُّ‫ين ث ُ َّم َخلَ ْقنَا الن‬ ْ ُ‫س َاللَ ٍة ِم ْن ِطينٍث ُ َّم َجعَ ْلنَاُُ ن‬ ‫طفَةَ َعلَقَةا فَ َخلَ ْقنَا‬ ُ ‫سانَ ِم ْن‬ َ ‫اإل ْن‬ ٍ ‫طفَةا فِي قَ َر ٍار َم ِك‬ ِ ْ ‫َولَقَ ْد َخلَ ْقنَا‬ َ ‫س ْونَا ْال ِع‬ َ ‫ضغَةَ ِع‬ ‫س ُن‬ ْ ‫ْالعَلَقَةَ ُم‬ ْ ‫ضغَةا فَ َخلَ ْقنَا ْال ُم‬ َّ ‫ار َك‬ َ ‫َّللاُ أ َ ْح‬ َ ‫ظا اما فَ َك‬ َ َ‫ام لَ ْح اما ث ُ َّم أ َ ْنشََأْنَاُُ خ َْلقاا آَخ ََر فَََب‬ َ ‫ظ‬ " َ‫ْالخَا ِل ِقين‬ “ 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.)

Man’s position and his role on earth 1) Man is honorable creature above all

َّ ‫ن ال‬ " ‫علَى‬ َ ْ‫ضلنَا ُهم‬ َّْ َ‫ت َوف‬ ِْ ‫ط ِيبَا‬ َْ ‫َولَقَدْ ك ََّرمنَا بَنِي آَ َد َْم َو َح َملنَا ُهمْ فِي البَ ِْر َوالْبَح ِْر َو َر َزقنَا ُهمْ ِم‬ ًْ ‫“ َكثِيرْ ِم َّمنْ َخلَقنَا تَف ِض‬ ‫يل‬ 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).

106

2) Man as God’s vicegerent on earth َ ْ‫ض َو َرفَ َْع بَع‬ " ْ‫ق بَعضْ د ََر َجاتْ ِلْيَبلُ َوكُم‬ َْ ‫ضكُمْ فَو‬ ْ ِ ‫ف األَر‬ َْ ‫َو ُه َْو الَّذِي َجعَلَكُمْ َخلَ ِئ‬ ْ‫ب َو ِإنَّ ْهُ لَ ْغَفُورْ َّر ِحيم‬ ِْ ‫س ِري ُْع ال ِعقَا‬ َْ َّ‫ن َرب‬ َّْ ‫"فِي َما آتَاكُمْ ِإ‬ َ ‫ك‬ 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. (AlAnam, 6: 165)

107

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

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]. 109

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 . 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). a

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 (2:25). 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. 12. 13. 14. 15. 16. 17. 18. 19. 20.

Man is the slave of His sustenance Self-centered God-centered, fortunate man. Rebellious, capricious man. Needy being. Unhappy and unfortunate man. Fond of his stomach Arrogant The type given to drink 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 ( .)‫النبوة‬Nabi 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) 2) 3) 4) 5)

To be role model to humankind To convey divine message to the people; To explain the divine to the people; To act as a role model-qudwatun hasnah. 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 “ َ‫اس َما نُ ِز َل ِإلَ ْي ِه ْم َولَعَلَّ ُه ْم يَََفَ َّك ُرون‬ ِ ‫َوأ َ ْنزَ ْلنَا ِإلَي َْك‬ ِ َّ‫الذ ْك َر ِلَُبَ ِينَ ِللن‬ ِ َّ ‫سو ِل‬ 3. ‫َّللا‬ ُ ‫لَقَ ْد َكانَ لَ ُك ْم ِفي َر‬ َ ‫َّللا أ ُ ْس َوة ٌ َح‬ َ َّ ‫َّللا َو ْاليَ ْو َم ْاآلَ ِخ َر َو َذ َك َر‬ َ َّ ‫سنَةٌ ِل َم ْن َكانَ يَ ْر ُجو‬ “‫يرا‬ ‫( َكثِ ا‬33:21)

4. Following the Sunnah of the Prophet is an obligation upon every Muslim ‫ش َج َر بَ ْينَ ُه ْم ث ُ َّم ََل يَ ِجدُوا فِي أ َ ْنفُ ِس ِه ْم َح َر اجا‬ َ ‫وك فِي َما‬ َ ‫"فَ َال َو َربِ َك ََل يُؤْ ِمنُونَ َحََّى يُ َح ِك ُم‬ “‫س ِل ُموا َ َ ْس ِلي اما‬ َ ‫ضي‬ َ َ‫( ِم َّما ق‬4:65) َ ُ‫ْت َوي‬ 5. Severe Punishment will inflicted upon those who do not follow the Sunnah of the prophet. Allah (swt) says in the Holy Qur’an, ""‫اب أ َ ِلي ٌم‬ ٌ ‫صيبَ ُه ْم َع َذ‬ ِ ُ‫صيبَ ُه ْم فَِْنَةٌ أ َ ْو ي‬ ِ ُ َ ‫فَ ْليَ ْح َذ ِر الَّذِينَ يُخَا ِلفُونَ َع ْن أ َ ْم ِر ُِ أ َ ْن‬ 6. The Prophet never told any lies. Whatever he said is revelation from Allah (swt). ""‫ي يُو َحى‬ ٌ ‫َو َما يَ ْن ِط ُق َع ِن ْال َه َوى ِإ ْن ُه َو ِإ ََّل َو ْح‬ “ 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, ‫َاك َعلَ ْي ِه ْم َح ِفي ا‬ َ َ ‫سو َل فَقَ ْد أ‬ ""‫ظا‬ َ ‫س ْلن‬ ُ ‫الر‬ َ ‫طا‬ َّ ‫َم ْن يُ ِط ِع‬ َ ‫َّللا َو َم ْن َ َ َولَّى فَ َما أ َ ْر‬ َ َّ ‫ع‬ “ 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].

The termination of Nubuwwah When the Qur’an says that the institution of Nubuwwah ‫(النبوة‬Prophethood) has been terminated “‫ين‬ ََ ‫ّللا َو َخاتَ ََم النَّ ِّب ِّي‬ ََِّّ ‫سو ََل‬ ََ ‫" َما ك‬ ُ ‫َان ُم َح َّمدَ أَبَا أَ َحدَ ِّمنَ ِّر َجا ِّلكُمَ َولَ ِّكنَ َر‬ “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. 127

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.”

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.

130

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

131

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).

132

The Unbelievers and al-Akhirah " ْ‫ار ْةً أَو‬ َْ ُ ‫َوقَالُواْ أَئِ َذا ُكنَّا ِع َظامْا ً َو ُرفَاتْا ً أَ ِإنَّا لَ َمبعُوث‬ َ ‫ون َخلقْا ً َجدِيدْا ً قُل كُونُواْ ِح َج‬ ْ‫ون َمن يُ ِعي ُدنَا قُ ِْل الَّذِي فَ َط َركُمْ أَ َّْو َْل َم َّرة‬ َْ ُ‫سيَقُول‬ ُ ‫َحدِيدْاً أَوْ َخلقْا ً ِم َّما يَكبُ ُْر ِفي‬ َ َ‫ُوركُمْ ف‬ ِ ‫صد‬ ُ ‫سيُن ِغ‬ ‫ُون قَ ِريبْا ً اإلسراء‬ َْ ‫سى أَن يَك‬ َ ْ‫ون َمتَى ُه َْو ْقُل‬ َْ ُ‫س ُهمْ َويَقُول‬ َْ ‫ون ِإلَي‬ َْ ‫ض‬ َ ‫ع‬ َ ‫ك ُرؤُو‬ َ َ‫“ف‬ 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) 133

Why do we need to believe in alAkhirah ?

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. َ َ‫َون‬ " ْ‫َان ِمثقَا َْل َحْبَّةْ ِمن‬ َْ ‫ل تُظْلَ ُْم نَفسْ شَيئ ًا َو ِإنْ ك‬ َْ َ‫ط ِليَو ِْم ال ِقيَا َم ِْة ف‬ َْ ‫ين ال ِقس‬ َْ ‫ض ُْع ال َم َو ِاز‬ َْ ‫س ِب‬ ‫ين‬ ِ ‫" َخردَلْ أَتَينَا ِب َها َو َكفَى ِبنَا َحا‬ “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) 134

 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. ”‫خيرْ َوأَبقَى‬ َْ ُ‫ون ال َحيَا ْةَ الدُّنيَا َواْلَ ِخ َر ْة‬ َْ ‫”بَلْ تُؤثِ ُر‬ "But the Hereafter is better [in quality of life] and more enduring [in duration].” (87:16-17).

135

Disputes, dissensions, and conflicts orientations must be finally resolved.

of

human

َ ُ‫ع َّما تَع َمْل‬ َ ُ‫قُلْ َْل تُسأَل‬ " ‫ُ بَينَنَا‬ ُْ َ‫ونْ قُلْ يَج َم ُْع بَينَنَا َربُّنَا ث ُ َّْم يَفْت‬ َ ‫ع َّما أَج َرمنَا َو َلْ نُسأ َ ُْل‬ َ ْ‫ون‬ ‫ح العَ ِلي ُْم‬ ُْ ‫ق َو ُه َْو الفَتَّا‬ ِْ ‫" ِبال َح‬

“Say: "You shall not be questioned as to our sins, nor

shall we be questioned as to what you do” Say: "Our Lord will gather us together and will in the end decide the matter between us [and you] in truth and justice: and He is the one to decide, the One Who knows all." (34:25-26) 136

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 137

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

138

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.

139

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

Globalization defined -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)

Globalization defined -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

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. 144

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. 145

Disadvantages of globalization  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. 146

 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. 147

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

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.

151

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...."

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 156

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 alRaziq 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

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’.

159

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

Extremism defined

In Arabic, Ghulu means “excessiveness” and tashdid “bigotry” َ ‫ب ََل ََ ْغلُوا ِفي دِي ِن ُك ْم‬  ‫ضلُّوا‬ ِ ‫ُۚ ْل يَا أَ ْه َل ْال ِكََا‬ َ َ‫ضلُّوا ِم ْن قَ ْب ُل َوأ‬ َ ‫ق َو ََل َََ َّ ِبعُوا أَ ْه َوا َء قَ ْو ٍم قَ ْد‬ ِ ‫غي َْر ْال َح‬ "‫س ِبي ِل‬ َّ ‫اء ال‬ ِ ‫س َو‬ ‫َكثِ ا‬ َ ‫ضلُّوا‬ َ ‫يرا َو‬ َ ‫ع ْن‬ “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 161 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 AlKhawaarij, Mu`tazilah, and Al-Murji’ah and so on

163

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 alqabr], nor in the Basin [Hawd], nor in the right of intercession [shafa'a]

164

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 165

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) 166

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

Psychological

Aggression and Hatred

Causes & Factors

Sociological factors

Political and

survival factors

Remedies for extremism 1.

2.

3.

4.

5.

6.

Acknowledging and confirming its genuine commitment by practical adherence to Islamic principles in the conduct of public affairs Showing a greater understanding by scholars/older people towards our youth and having frequent and open discussions with them 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 Increasing knowledge and in-corporeting values in practices Sympathetic understanding of abilities, limitations and circumstances of others

Having a dialogue with extremists to know the real causes 169