CHAPTER II : The Principles Embodied in the Qur’anic Worldview

The Principles Embodied in the Qur’anic Worldview -- 73

Monotheism -- 73

Divinely-given Stewardship -- 76

Justice and Moderation -- 78

Freedom -- 80

Responsibility -- 84

Purposefulness -- 85

Morality -- 87

Mutual Consultation -- 89

Freedom and Consultation as Necessary Conditions for the

Survival of Human Civilization -- 92

Law-governed Scientific Comprehensiveness -- 97

Globalism -- 103

Peace -- 108

Reform and Construction -- 109

Beauty: Reality or Illusion? -- 111

CHAPTER II

The Principles Embodied in the Qur’anic Worldview

IT is essential that we understand the universal values and principles embodied in the Qur’anic worldview and their implications for human life and culture. For these values and principles represent the fundamental, essential building blocks by means of which the Qur’anic worldview is manifested on the practical level. They mold the mindset of the Muslim community and the individual Muslim, who then translate them into concrete realities. In this way, they guide the cultural progress of the society – supplying its members with the strength, will, and energy they need in order to be effective in their performance, to achieve their aims, and to grow and develop in such a way that they keep pace with evolving circumstances, potentials, and challenges and humanity’s developing knowledge and understanding of the world.

Monotheism

Monotheism, that is, the affirmation that there is only one Absolute, is the most fundamental principle of the Islamic worldview, since it provides the most intuitively convincing, universal response to human beings’ spiritual need and their longing to understand both their origin and their destiny. In addition, it represents the ‘ceiling’ of human logic in understanding the various dimensions of life and existence:

فَاطِرُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۚ جَعَلَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٲجً۬ا وَمِنَ ٱلۡأَنۡعَـٰمِ أَزۡوَٲجً۬ا‌ۖ يَذۡرَؤُكُمۡ فِيهِ‌ۚ لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬‌ۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ (١١)  سُوۡرَةُ الشّوریٰ

…there is nothing like unto Him, and He alone is All-Hearing, All-Seeing. (surah al-Shura 42:11)

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أَمَّن يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُ ۥ وَمَن يَرۡزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ‌ۗ أَءِلَـٰهٌ۬ مَّعَ ٱللَّهِ‌ۚ قُلۡ هَاتُواْ بُرۡهَـٰنَكُمۡ إِن كُنتُمۡ صَـٰدِقِينَ (٦٤)   سُوۡرَةُ النَّمل

Nay – who is it that creates [all life] in the first instance, and then brings it forth anew? And who is it that provides you with sustenance out of heaven and earth? Could there be any divine power besides God?… (surah al-Naml, 27:64)

أَفَحَسِبۡتُمۡ أَنَّمَا خَلَقۡنَـٰكُمۡ عَبَثً۬ا وَأَنَّكُمۡ إِلَيۡنَا لَا تُرۡجَعُونَ (١١٥)فَتَعَـٰلَى ٱللَّهُ ٱلۡمَلِكُ ٱلۡحَقُّ‌ۖ لَآ إِلَـٰهَ إِلَّا هُوَ رَبُّ ٱلۡعَرۡشِ ٱلۡڪَرِيمِ (١١٦)وَمَن يَدۡعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ لَا بُرۡهَـٰنَ لَهُ ۥ بِهِۦ فَإِنَّمَا حِسَابُهُ ۥ عِندَ رَبِّهِۦۤ‌ۚ إِنَّهُ ۥ لَا يُفۡلِحُ ٱلۡكَـٰفِرُونَ (١١٧)  سُوۡرَةُ المؤمنون

Did you, then, think that We created you in mere idle play, and that you would not have to return to Us? [Know,] then, [that] God is sublimely exalted, the Ultimate Sovereign, the Ultimate Truth: there is no deity save Him, the Sustainer, in bountiful almightiness enthroned! Hence, he who invokes, side by side with God, any other deity [- a deity] for whose existence he has no evidence – shall but find his reckoning with his Sustainer: [and,] verily, such deniers of the truth will never attain to a happy state! (surah al-Mu’minun, 23:115–117)

لَوۡ كَانَ فِيہِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا‌ۚ فَسُبۡحَـٰنَ ٱللَّهِ رَبِّ ٱلۡعَرۡشِ عَمَّا يَصِفُونَ (٢٢) سُوۡرَةُ الاٴنبیَاء

had there been in heaven or on earth any deities other than God, both [those realms] would surely have fallen into ruin! But limitless in His glory is God, enthroned in His awesome almightiness [far] above anything that men may devise by way of definition! (surah al-Anbiya, 21:22)

The unity, almighty power, uniqueness, and perfection of the Creator and the exquisite complementarity to be observed in the creation not only explain, but even necessitate the unity, diversity, harmony, and completeness of the created universe. They explain the marvelous orderliness to be observed in the universe and necessitate both its purposefulness and the moral principles on the basis of which it operates:

إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّہَارِ لَأَيَـٰتٍ۬ لِّأُوْلِى ٱلۡأَلۡبَـٰبِ (١٩٠) ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَـٰمً۬ا وَقُعُودً۬ا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَڪَّرُونَ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ رَبَّنَا مَا خَلَقۡتَ هَـٰذَا بَـٰطِلاً۬ سُبۡحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ (١٩١)  سُوۡرَةُ آل عِمرَان

Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight, [and] who remember God when they stand, and when they sit, and when they lie down to sleep, and [thus] reflect on the creation of the heavens and the earth: O our Sustainer! Thou hast not created [aught of] this without meaning and purpose. Limitless art Thou in Thy glory! Keep us safe, then, from suffering through fire! (surah Al Imran, 3:190–91)

ٱلَّذِى لَهُ ۥ مُلۡكُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَلَمۡ يَتَّخِذۡ وَلَدً۬ا وَلَمۡ يَكُن لَّهُ ۥ شَرِيكٌ۬ فِى ٱلۡمُلۡكِ وَخَلَقَ ڪُلَّ شَىۡءٍ۬ فَقَدَّرَهُ ۥ تَقۡدِيرً۬ا (٢)  وۡرَةُ الفُرقان

…for it is He who creates everything and determines its nature in accordance with [His own] design. (surah al-Furqan, 25:2)

The aforementioned verses from the divine revelation point to the visible evidence of the oneness of the Creator. This evidence consists

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in the exquisiteness of the creation, its integrative unity, its orderly, systematic structure, the causality we observe in events and phenomena, and the moral purposefulness of the cosmos.

In addition, the instructions given to us in the Qur’an reflect the essential nature of the human conscience with its purposeful, ethical, spiritual inclinations. These inborn propensities of the human con-science manifest themselves in the values of goodness, truth, justice, brotherhood, solidarity, mercy, and peace – without which life and existence and its marvelous order, from the subatomic particle to the galaxy, would have no meaning. Without these values, the concept of a meaningful life and existence give way to a belief in chaos and nihilism, which is inconsistent with the orderliness of the world we live in, human intuition, and common sense. As God Almighty declares:

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ (٥٦) مَآ أُرِيدُ مِنۡہُم مِّن رِّزۡقٍ۬ وَمَآ أُرِيدُ أَن يُطۡعِمُونِ (٥٧)  سُوۡرَةُ الذّاریَات

…I have not created the invisible beings and men to any end other than that they may [know and] worship Me. [But withal,] no sustenance do I ever demand of them, nor do I demand that they feed Me: for, verily, God Himself is the Provider of all sustenance, the Lord of all might, the Eternal! (surah al-Dhariyat, 51:56–58)

۞ وَمَن يُسۡلِمۡ وَجۡهَهُ ۥۤ إِلَى ٱللَّهِ وَهُوَ مُحۡسِنٌ۬ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ‌ۗ وَإِلَى ٱللَّهِ عَـٰقِبَةُ ٱلۡأُمُورِ (٢٢)  سُوۡرَةُ لقمَان

Now whoever surrenders his whole being unto God, and is a doer of good withal, has indeed taken hold of a support most unfailing: for with God rests the final outcome of all events. (surah Luqman, 31:22)

Just as the integrated nature of the universe and the masterly perfection of its order necessitate the unity and almighty power of its Maker, so also do they explain and necessitate the causal unity and harmony of the creation itself:

إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ وَٱلۡفُلۡكِ ٱلَّتِى تَجۡرِى فِى ٱلۡبَحۡرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ۬ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِہَا وَبَثَّ فِيہَا مِن ڪُلِّ دَآبَّةٍ۬ وَتَصۡرِيفِ ٱلرِّيَـٰحِ وَٱلسَّحَابِ ٱلۡمُسَخَّرِ بَيۡنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬ يَعۡقِلُونَ (١٦٤)  سُوۡرَةُ البَقَرَة

Verily, in the creation of the heavens and of the earth, and the succession of night and day: and in the ships that speed through the sea with what is useful to man: and in the waters which God sends down from the sky, giving life thereby to the earth after it had been lifeless, and causing all manner of living creatures to multiply thereon: and in the change of the winds, and the clouds that run their appointed courses between sky and earth: [in all this] there are messages indeed for people who use their reason. (surah al-Baqarah, 2:164)

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            Systematic scientific study reveals the magnificence, vastness, harmony, and precision of the universe as manifested in the depths of the sea, on the face of the earth, and in the far-flung galaxies in outer space. As such, it helps us to be conscious of the logic of material existence or physical reality – as well as what lies beyond physical reality, that is, the metaphysical realm. Such a consciousness lends existence another dimension and points to another logic that differs from the logic of either the material realm or of the human mind:

عَـٰلِمُ ٱلۡغَيۡبِ فَلَا يُظۡهِرُ عَلَىٰ غَيۡبِهِۦۤ أَحَدًا (٢٦)  سُوۡرَةُ الجنّ

He [alone] knows that which is beyond the reach of a created being’s perception, and to none does He disclose aught of the mysteries of His Own unfathomable knowledge, (surah al-Jinn, 72:26)

وَيَسۡـَٔلُونَكَ عَنِ ٱلرُّوحِ‌ۖ قُلِ ٱلرُّوحُ مِنۡ أَمۡرِ رَبِّى وَمَآ أُوتِيتُم مِّنَ ٱلۡعِلۡمِ إِلَّا قَلِيلاً۬ (٨٥)  سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء

…you have been granted very little of [real] knowledge. (surah al-Isra’, 17:85)

The realization of such things imbues the believer and the scientist with a new humility, such that they take seriously their lives in this world and their God-given task of being upright, trustworthy stewards of the creation. With this attitude, the Muslim believer achieves self-realization and attains happiness and self-esteem in this world – while, at the same time, being reassured of his destiny when, in the life to come, the whole picture becomes visible to him:

يَعۡلَمُونَ ظَـٰهِرً۬ا مِّنَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَهُمۡ عَنِ ٱلۡأَخِرَةِ هُمۡ غَـٰفِلُونَ (٧)  سُوۡرَةُ الرُّوم

they know but the outer surface of this world’s life, whereas of the ultimate things they are utterly unaware. (surah al-Rum, 30:7)

بَلۡ تُؤۡثِرُونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا (١٦) وَٱلۡأَخِرَةُ خَيۡرٌ۬ وَأَبۡقَىٰٓ (١٧)  سُوۡرَةُ الاٴعلی

But nay, you prefer the life of this world, although the life to come is better and more enduring. (surah al-A’la, 87:16–17)

وَجَآءَتۡ كُلُّ نَفۡسٍ۬ مَّعَهَا سَآٮِٕقٌ۬ وَشَہِيدٌ۬ (٢١) لَّقَدۡ كُنتَ فِى غَفۡلَةٍ۬ مِّنۡ هَـٰذَا فَكَشَفۡنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ ٱلۡيَوۡمَ حَدِيدٌ۬ (٢٢)  سُوۡرَةُ قٓ

And every human being will come forward with [his erstwhile] inner urges and [his] conscious mind, [and will be told:] “Indeed, unmindful hast thou been of this [Day of Judgment]; but now We have lifted from thee thy veil, and sharp is thy sight today!” (surah Qaf, 50:21–22)

Divinely-given Stewardship

The principle of divinely granted stewardship is reflected in God’s statement to the angels upon His creation of human beings:

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 “…Behold, I am about to establish upon earth one who shall inherit it…” (surah al-Baqarah, 2:30). This principle is derived not merely from a Qur’anic command, but rather from human nature itself, that is, from the characteristics and abilities that God has planted within us. On both the individual and the communal levels, human beings possess awareness, understanding, and the spirit which is the seat of our God-given human nature. These capacities are related in turn to the human conscience and the desire to seek knowledge and understanding –both of which qualify human beings to be stewards or vicegerents of God who are distinguished from other creatures by their ability to make decisions, act, and make use of their environment in order to meet their needs and give concrete expression to their values, visions, and aspirations. After all, matter has no value unless it embodies sound values and principles – nor do principles, values, and visions have any merit unless they find concrete expression in matter.

Hence, the principle of stewardship, which implies the ability to act in the world, bestows an honored position on human beings, who are called upon to distinguish between the various creatures that surround them. This position entails both the right to exercise freedom in the making of life decisions, and duties, responsibilities, and accountability for our actions and the ways in which we have put our abilities and energies to use on earth:

إِنَّا هَدَيۡنَـٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرً۬ا وَإِمَّا كَفُورًا (٣)  سُوۡرَةُ ٱلدَّهۡر / الإنسَان

Verily, We have shown him the way: [and it rests with him to prove himself] either grateful or ungrateful. (surah al-Insan, 76:3)

أَلَمۡ نَجۡعَل لَّهُ ۥ عَيۡنَيۡنِ (٨) وَلِسَانً۬ا وَشَفَتَيۡنِ (٩) وَهَدَيۡنَـٰهُ ٱلنَّجۡدَيۡنِ (١٠) فَلَا ٱقۡتَحَمَ ٱلۡعَقَبَةَ (١١)  سُوۡرَةُ البَلَد

Have We not given him two eyes, and a tongue, and a pair of lips, and shown him the two highways [of good and evil]? But he would not try to ascend the steep uphill road… (surah al-Balad, 90:8–11)

            Thus, it can be seen that stewardship, with all that it entails by way of the privilege of acting and the responsibility of decision making, lies at the heart of human life and its purpose:

وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَيَسۡتَخۡلِفَنَّهُمۡ فِى ٱلۡأَرۡضِ ڪَمَا ٱسۡتَخۡلَفَ ٱلَّذِينَ مِن قَبۡلِهِمۡ وَلَيُمَكِّنَنَّ لَهُمۡ دِينَہُمُ ٱلَّذِى ٱرۡتَضَىٰ لَهُمۡ وَلَيُبَدِّلَنَّہُم مِّنۢ بَعۡدِ خَوۡفِهِمۡ أَمۡنً۬ا‌ۚ يَعۡبُدُونَنِى لَا يُشۡرِكُونَ بِى شَيۡـًٔ۬ا‌ۚ وَمَن ڪَفَرَ بَعۡدَ ذَٲلِكَ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡفَـٰسِقُونَ (٥٥)  سُوۡرَةُ النُّور

God has promised those of you who have attained to faith and do righteous deeds that, of a certainty, He will cause them to accede to power on earth, even as He caused [some of] those who lived before them to accede to it; and that, of a certainty, He will firmly establish for them the religion which He has been pleased to bestow on them;… (surah al-Nur, 24:55)

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Justice and Moderation

If monotheism – with all that it implies by way of moral purposeful-ness, order, harmony, and complementary in the universe – is the foundation and point of departure for the Qur’anic worldview, and if stewardship means the ability to make conscious decisions and to make responsible use of the material world and all that this implies by way of accountability, then justice is the central aim of all human action and interaction and on all levels: the material and spiritual, the economic, the social, and the political. Without justice, and with it moderation, all dimensions of human existence and stewardship are emptied of meaning and purpose, since it is justice that serves as the measuring rod for sound human conduct. For this reason, justice is the first thing human beings are commanded to pursue. God Himself has committed Himself to justice, and when human beings go astray by allowing their wills to become enslaved to anything other than God and His perfect law, they wrong only themselves:

۞ إِنَّ ٱللَّهَ يَأۡمُرُ بِٱلۡعَدۡلِ وَٱلۡإِحۡسَـٰنِ وَإِيتَآىِٕ ذِى ٱلۡقُرۡبَىٰ وَيَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنڪَرِ وَٱلۡبَغۡىِ‌ۚ يَعِظُكُمۡ لَعَلَّڪُمۡ تَذَكَّرُونَ (٩٠)  سُوۡرَةُ النّحل

Behold, God enjoins justice, and the doing of good, and generosity towards [one’s] fellow-men; and He forbids all that is shameful and all that runs counter to reason, as well as envy; [and] He exhorts you [repeatedly] so that you might bear [all this] in mind. (surah al-Nahl, 16:90)

تِلۡكَ ءَايَـٰتُ ٱللَّهِ نَتۡلُوهَا عَلَيۡكَ بِٱلۡحَقِّ‌ۗ وَمَا ٱللَّهُ يُرِيدُ ظُلۡمً۬ا لِّلۡعَـٰلَمِينَ (١٠٨)  سُوۡرَةُ آل عِمرَان

These are God’s messages: We convey them unto thee, setting forth the truth, since God wills no wrong to His creation. (surah Al Imran, 3:108)

Because justice lies at the heart of the meaning and goodness of life, God directs human beings to find fulfillment through the pursuit of justice and moderation in all things – even if one must do so to one’s own harm; nor must one deny justice to anyone, even one’s enemy. God says:

فَلِذَٲلِكَ فَٱدۡعُ‌ۖ وَٱسۡتَقِمۡ ڪَمَآ أُمِرۡتَ‌ۖ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ‌ۖ وَقُلۡ ءَامَنتُ بِمَآ أَنزَلَ ٱللَّهُ مِن ڪِتَـٰبٍ۬‌ۖ وَأُمِرۡتُ لِأَعۡدِلَ بَيۡنَكُمُ‌ۖ ٱللَّهُ رَبُّنَا وَرَبُّكُمۡ‌ۖ لَنَآ أَعۡمَـٰلُنَا وَلَكُمۡ أَعۡمَـٰلُڪُمۡ‌ۖ لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُ‌ۖ ٱللَّهُ يَجۡمَعُ بَيۡنَنَا‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ (١٥)  سُوۡرَةُ الشّوریٰ

Say: “I believe in whatever revelation God has bestowed from on high; and I am bidden to bring about equity in your mutual views. God is our Sustainer as well as your Sustainer. To us shall be accounted our deeds, and to you, your deeds.…” (surah al-Shura 42:15)

۞ يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرً۬ا فَٱللَّهُ أَوۡلَىٰ بِہِمَا‌ۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْ‌ۚ وَإِن تَلۡوُ ۥۤاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا (١٣٥)  سُوۡرَةُ النِّسَاء

O you who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against

(pg.78)

your own selves or your parents and kinsfolk. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them. Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the truth], or refuse to testify, behold, God is indeed aware of all that you do! (surah al-Nisa, 4:135)

The Qur’an helps us to see the all-inclusiveness of justice – in all aspects of life, for both the individual and the community – including social justice and what it necessitates by way of compassion, cooperation, and solidarity when it praises those

وَٱلَّذِينَ فِىٓ أَمۡوَٲلِهِمۡ حَقٌّ۬ مَّعۡلُومٌ۬ (٢٤) لِّلسَّآٮِٕلِ وَٱلۡمَحۡرُومِ (٢٥)  سُوۡرَةُ المعَارج

“and in whose possessions there is a due share, acknowledged [by them], for such as ask [for help] and such as are deprived [of what is good in life];” (surah al-Ma’arij, 70:24–25).

Similarly, God commands us in the Qur’an, saying,

۞ وَهُوَ ٱلَّذِىٓ أَنشَأَ جَنَّـٰتٍ۬ مَّعۡرُوشَـٰتٍ۬ وَغَيۡرَ مَعۡرُوشَـٰتٍ۬ وَٱلنَّخۡلَ وَٱلزَّرۡعَ مُخۡتَلِفًا أُڪُلُهُ ۥ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ مُتَشَـٰبِہً۬ا وَغَيۡرَ مُتَشَـٰبِهٍ۬‌ۚ ڪُلُواْ مِن ثَمَرِهِۦۤ إِذَآ أَثۡمَرَ وَءَاتُواْ حَقَّهُ ۥ يَوۡمَ حَصَادِهِۦ‌ۖ وَلَا تُسۡرِفُوٓاْ‌ۚ إِنَّهُ ۥ لَا يُحِبُّ ٱلۡمُسۡرِفِينَ (١٤١)  سُوۡرَةُ الاٴنعَام

“…Eat of their fruit when it comes to fruition, and give [unto the poor] their due on harvest day. And do not waste [God’s bounties]: verily, He does not love the wasteful!” (surah al-An’am, 6:141).

If justice is the core of a wholesome life, then moderation is the evidence of justice. The reason for this is that an absence of moderation is a kind of excess that leads to corruption in people’s lives, as well as in the environment. As such, immoderation is a transgression against justice. Hence, there is no justice without moderation. If justice prevails, moderation is bound to prevail as well, and if moderation reigns, justice, compassion, and solidarity are sure to reign along with it. God commends those:

وَٱلَّذِينَ إِذَآ أَنفَقُواْ لَمۡ يُسۡرِفُواْ وَلَمۡ يَقۡتُرُواْ وَڪَانَ بَيۡنَ ذَٲلِكَ قَوَامً۬ا (٦٧)  سُوۡرَةُ الفُرقان

 “and who, whenever they spend on others, are neither wasteful nor niggardly but [remember that] there is always a just mean between those [two extremes];” (surah al-Furqan, 25:67).

God also says:

وَءَاتِ ذَا ٱلۡقُرۡبَىٰ حَقَّهُ ۥ وَٱلۡمِسۡكِينَ وَٱبۡنَ ٱلسَّبِيلِ وَلَا تُبَذِّرۡ تَبۡذِيرًا (٢٦) إِنَّ ٱلۡمُبَذِّرِينَ كَانُوٓاْ إِخۡوَٲنَ ٱلشَّيَـٰطِينِ‌ۖ وَكَانَ ٱلشَّيۡطَـٰنُ لِرَبِّهِۦ كَفُورً۬ا (٢٧)  سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء

And give his due to the near of kin, as well as to the needy and the wayfarer, but do not squander [thy substance] senselessly. Behold, the squanderers are, indeed, of the ilk of the satans – inasmuch as Satan has indeed proved most ungrateful to his Sustainer. (surah al-Isra’, 17:26–27)

وَكَذَٲلِكَ جَعَلۡنَـٰكُمۡ أُمَّةً۬ وَسَطً۬ا لِّتَڪُونُواْ شُہَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدً۬ا‌ۗ وَمَا جَعَلۡنَا ٱلۡقِبۡلَةَ ٱلَّتِى كُنتَ عَلَيۡہَآ إِلَّا لِنَعۡلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيۡهِ‌ۚ وَإِن كَانَتۡ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُ‌ۗ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَـٰنَكُمۡ‌ۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌ۬ رَّحِيمٌ۬ (١٤٣)   سُوۡرَةُ البَقَرَة

And thus have We willed for you to be a community of the middle way, so that [with your lives] you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you.… (surah al-Baqarah, 2:143)

(pg.79)

In a similar vein, Wa’ilah ibn al-Asqa’ once asked the Prophet, “O Messenger of God, what is bigotry?” To which the Prophet replied, “Bigotry is to aid your own people in the commission of injustice.”¹

Ka’ab ibn ‘Ujrah said, “The Messenger of God said, ‘After me there will be rulers who are untruthful and unjust. Those who believe their lies and aid them in their wrongdoing have nothing to do with me, nor I to do with them, and they will not drink with me from the blessed pool in Paradise.’”² Similarly, Jabir ibn Abdullah related that the Messenger of God had said, “Beware of committing injustice, for injustice will lead one into darkness on the Day of Resurrection. And beware of miserliness, for miserliness destroyed those who came before you by leading them to shed one another’s blood and disregard the sacredness of what is sacred.”³

In a hadith qudsi quoted earlier, God declared on the lips of the Prophet, “O My servants, I have forbidden injustice to myself and have likewise rendered it forbidden among you. Therefore, commit no injustice against one another.”⁴

And in Sahih al-Bukhari, we read that the Messenger of God said, “Injustice will lead one into darkness on the Day of Resurrection.”⁵

Freedom

As thinking, creative, social beings, humans are set apart from other creatures by their position as God’s stewards on earth. Moreover, they have been qualified for the task of stewardship by their ability to engage in conscious action and make use of the earth’s resources in order to meet their varied and increasing needs and reap the benefits and pleasures offered by the world around them. As God Almighty declares,

۞ وَلَقَدۡ كَرَّمۡنَا بَنِىٓ ءَادَمَ وَحَمَلۡنَـٰهُمۡ فِى ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَىٰ ڪَثِيرٍ۬ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلاً۬ (٧٠)  سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء

 “Now, indeed, We have conferred dignity on the children of Adam, and borne them over land and sea, and provided for them sustenance out of the good things of life, and favoured them far above most of Our creation:” (surah al-Isra’, 17:70).

Human beings are distinguished from other creatures by the fact that they possess a spirit and a conscience:

وَإِذۡ قَالَ رَبُّكَ لِلۡمَلَـٰٓٮِٕكَةِ إِنِّى خَـٰلِقُۢ بَشَرً۬ا مِّن صَلۡصَـٰلٍ۬ مِّنۡ حَمَإٍ۬ مَّسۡنُونٍ۬ (٢٨) فَإِذَا سَوَّيۡتُهُ ۥ وَنَفَخۡتُ فِيهِ مِن رُّوحِى فَقَعُواْ لَهُ ۥ سَـٰجِدِينَ (٢٩) فَسَجَدَ ٱلۡمَلَـٰٓٮِٕكَةُ ڪُلُّهُمۡ أَجۡمَعُونَ (٣٠) إِلَّآ إِبۡلِيسَ أَبَىٰٓ أَن يَكُونَ مَعَ ٱلسَّـٰجِدِينَ (٣١)  سُوۡرَةُ الحِجر

And lo! Thy Sustainer said unto the angels: “Behold, I am about to create mortal man out of sounding clay, out of dark slime transmuted; and when

(pg.80)

I have formed him fully and breathed into him of My spirit, fall down before him in prostration!” Thereupon the angels prostrated themselves, all of them together, save Iblis: he refused to be among those who prostrated themselves. (surah al-Hijr, 15:28–31)

They are also distinguished by their desire to seek knowledge as well as the potentials and abilities such knowledge makes possible for them:

وَعَلَّمَ ءَادَمَ ٱلۡأَسۡمَآءَ كُلَّهَا ثُمَّ عَرَضَہُمۡ عَلَى ٱلۡمَلَـٰٓٮِٕكَةِ فَقَالَ أَنۢبِـُٔونِى بِأَسۡمَآءِ هَـٰٓؤُلَآءِ إِن كُنتُمۡ صَـٰدِقِينَ (٣١) قَالُواْ سُبۡحَـٰنَكَ لَا عِلۡمَ لَنَآ إِلَّا مَا عَلَّمۡتَنَآ‌ۖ إِنَّكَ أَنتَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ (٣٢) قَالَ يَـٰٓـَٔادَمُ أَنۢبِئۡهُم بِأَسۡمَآٮِٕہِمۡ‌ۖ فَلَمَّآ أَنۢبَأَهُم بِأَسۡمَآٮِٕہِمۡ قَالَ أَلَمۡ أَقُل لَّكُمۡ إِنِّىٓ أَعۡلَمُ غَيۡبَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَأَعۡلَمُ مَا تُبۡدُونَ وَمَا كُنتُمۡ تَكۡتُمُونَ (٣٣)  سُوۡرَةُ البَقَرَة

And He imparted unto Adam the names of all things; then He brought them within the ken of the angels and said, “Declare unto Me the names of these [things], if what you say is true.” They replied, “Limitless art Thou in Thy glory! No knowledge have we save that which Thou hast imparted unto us. Verily, Thou alone art All-Knowing, Truly Wise.” Said He: “O Adam, convey unto them the names of these [things].” And as soon as [Adam] had conveyed unto them their names, [God] said, “Did I not say unto you, ‘Verily, I alone know the hidden reality of the heavens and the earth, and know all that you bring into the open and all that you would conceal’?” (surah al-Baqarah, 2:31–33)

Through the distinguished position human beings have been granted in the order of creation and the stewardship-relevant capacities that set them apart from other creatures, we see the divine honor that has been bestowed upon them. This honor entails a responsibility, which in turn requires that human beings enjoy the freedom to make meaningful choices and give concrete expression to their convictions and desires within the limits of their abilities, potentials, and circumstances on both the individual and communal levels: “God does not burden any human being with more than he is well able to bear…” (surah al-Baqarah, 2:286), and “…God does not burden any human being with more than He has given him…” (surah al-Talaq, 65:7). However, freedom is not a justification for chaos or for toying with the rights and interests of other individuals, the community, or coming generations.

Hence, no one is permitted to infringe upon this human right of stewardship in its individual and communal dimensions or to place restrictions on people’s striving for the good. On the contrary, the divine honor bestowed on human beings requires that their right to

(pg.81)

 make free choices be protected – for only in this way will they be able to carry out their stewardship-related responsibilities, and only in this way can they be held ultimately accountable for their actions in this world.

At this point, it is important to make clear that there are two kinds of freedom. The first kind is a subjective personal freedom, a freedom of the conscience having to do with an individual’s convictions, doctrinal beliefs, and worldview. One person may offer advice to someone else or invite him to consider other ways of looking at things. However, no one has the right to impose his own perspectives and convictions on anyone else or to interfere in this aspect of another person’s life.

As for the second type of freedom, it is the freedom to act within the social sphere. Given the way it impacts the various members of society, this freedom has corresponding limits which are determined through mutual consultation. Any member of the society has the right to fulfill his or her personal aims without hindrance –provided that this freedom does not turn into a kind of social chaos that allows for unsound conduct that would bring harm to the interests of other individuals or the interests of the society at large, whether directly or indirectly, in the short term or the long term:

وَإِذَا قِيلَ لَهُمۡ لَا تُفۡسِدُواْ فِى ٱلۡأَرۡضِ قَالُوٓاْ إِنَّمَا نَحۡنُ مُصۡلِحُونَ (١١)   سُوۡرَةُ البَقَرَة

And when they are told, “Do not spread corruption on earth,” they answer, “we are but improving things!” (surah al-Baqarah, 2:11)

However, if restrictions are imposed on individual freedoms in response to the dictates of special interests, the society will fall into the clutches of corruption or the tyranny of those possessed of power and wealth:

وَقُلِ ٱلۡحَقُّ مِن رَّبِّكُمۡ‌ۖ فَمَن شَآءَ فَلۡيُؤۡمِن وَمَن شَآءَ فَلۡيَكۡفُرۡ‌ۚ إِنَّآ أَعۡتَدۡنَا لِلظَّـٰلِمِينَ نَارًا أَحَاطَ بِہِمۡ سُرَادِقُهَا‌ۚ وَإِن يَسۡتَغِيثُواْ يُغَاثُواْ بِمَآءٍ۬ كَٱلۡمُهۡلِ يَشۡوِى ٱلۡوُجُوهَ‌ۚ بِئۡسَ ٱلشَّرَابُ وَسَآءَتۡ مُرۡتَفَقًا (٢٩)  سُوۡرَةُ الکهف

And say: “The truth [has now come] from your Sustainer: Let, then, him who wills, believe in it, and let him who wills, reject it.” (surah al-Kahf, 18:29)

فَذَكِّرۡ إِنَّمَآ أَنتَ مُذَڪِّرٌ۬ (٢١) لَّسۡتَ عَلَيۡهِم بِمُصَيۡطِرٍ (٢٢)  سُوۡرَةُ الغَاشِیَة

And so, [O Prophet,] exhort them; thy task is only to exhort: thou canst not compel them [to believe]. (surah al-Ghashiyah, 88:21–22)

لَآ إِكۡرَاهَ فِى ٱلدِّينِ‌ۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَىِّ‌ۚ فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَا‌ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ (٢٥٦)  سُوۡرَةُ البَقَرَة

There shall be no coercion in matters of faith. Distinct has now become the right way from [the way of] error:… (surah al-Baqarah, 2:256)

(pg.82)

The story of the prophet Abraham, illustrates the intuitive nature of monotheistic belief, as well as its purposefulness and its morality. By virtue of the nature of human existence, communal life and the com-munity provide the framework for individual movement and freedom. The Qur’an provides us with the following account:

۞ وَلَقَدۡ ءَاتَيۡنَآ إِبۡرَٲهِيمَ رُشۡدَهُ ۥ مِن قَبۡلُ وَكُنَّا بِهِۦ عَـٰلِمِينَ (٥١) إِذۡ قَالَ لِأَبِيهِ وَقَوۡمِهِۦ مَا هَـٰذِهِ ٱلتَّمَاثِيلُ ٱلَّتِىٓ أَنتُمۡ لَهَا عَـٰكِفُونَ (٥٢)قَالُواْ وَجَدۡنَآ ءَابَآءَنَا لَهَا عَـٰبِدِينَ (٥٣) قَالَ لَقَدۡ كُنتُمۡ أَنتُمۡ وَءَابَآؤُڪُمۡ فِى ضَلَـٰلٍ۬ مُّبِينٍ۬ (٥٤) قَالُوٓاْ أَجِئۡتَنَا بِٱلۡحَقِّ أَمۡ أَنتَ مِنَ ٱللَّـٰعِبِينَ (٥٥) قَالَ بَل رَّبُّكُمۡ رَبُّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ ٱلَّذِى فَطَرَهُنَّ وَأَنَا۟ عَلَىٰ ذَٲلِكُم مِّنَ ٱلشَّـٰهِدِينَ (٥٦) وَتَٱللَّهِ لَأَڪِيدَنَّ أَصۡنَـٰمَكُم بَعۡدَ أَن تُوَلُّواْ مُدۡبِرِينَ (٥٧) فَجَعَلَهُمۡ جُذَٲذًا إِلَّا ڪَبِيرً۬ا لَّهُمۡ لَعَلَّهُمۡ إِلَيۡهِ يَرۡجِعُونَ (٥٨) قَالُواْ مَن فَعَلَ هَـٰذَا بِـَٔالِهَتِنَآ إِنَّهُ ۥ لَمِنَ ٱلظَّـٰلِمِينَ (٥٩) قَالُواْ سَمِعۡنَا فَتً۬ى يَذۡكُرُهُمۡ يُقَالُ لَهُ ۥۤ إِبۡرَٲهِيمُ (٦٠) قَالُواْ فَأۡتُواْ بِهِۦ عَلَىٰٓ أَعۡيُنِ ٱلنَّاسِ لَعَلَّهُمۡ يَشۡهَدُونَ (٦١) قَالُوٓاْ ءَأَنتَ فَعَلۡتَ هَـٰذَا بِـَٔالِهَتِنَا يَـٰٓإِبۡرَٲهِيمُ (٦٢) قَالَ بَلۡ فَعَلَهُ ۥ ڪَبِيرُهُمۡ هَـٰذَا فَسۡـَٔلُوهُمۡ إِن ڪَانُواْ يَنطِقُونَ (٦٣) فَرَجَعُوٓاْ إِلَىٰٓ أَنفُسِهِمۡ فَقَالُوٓاْ إِنَّكُمۡ أَنتُمُ ٱلظَّـٰلِمُونَ (٦٤) ثُمَّ نُكِسُواْ عَلَىٰ رُءُوسِهِمۡ لَقَدۡ عَلِمۡتَ مَا هَـٰٓؤُلَآءِ يَنطِقُونَ (٦٥) قَالَ أَفَتَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُڪُمۡ شَيۡـًٔ۬ا وَلَا يَضُرُّكُمۡ (٦٦) أُفٍّ۬ لَّكُمۡ وَلِمَا تَعۡبُدُونَ مِن دُونِ ٱللَّهِ‌ۖ أَفَلَا تَعۡقِلُونَ (٦٧)  سُوۡرَةُ الاٴنبیَاء

And indeed, long before [the time of Moses] We vouchsafed unto Abraham his consciousness of what is right; and We were aware of [what moved] him when he said unto his father and his people, “What are these images to which you are so intensely devoted?” They answered: “We found our forefathers worshipping them.” Said he: “Indeed, you and your forefathers have obviously gone astray! ” They asked: “Hast thou come unto us [with this claim] in all earnest – or art thou one of those jesters?” He answered: “Nay, but your [true] Sustainer is the Sustainer of the heavens and the earth – He who has brought them into being: and I am one of those who bear witness to this [truth]!” And [he added to him-self,] “By God, I shall most certainly bring about the downfall of your idols as soon as you have turned your backs and gone away!” And then he broke those [idols] to pieces, [all] save the biggest of them, so that they might [be able to] turn to it. [When they saw what had happened,] they said: “Who has done this to our gods? Verily, one of the worst wrong-doers is he!” Said some [of them]: “We heard a youth speak of these [gods with scorn]: he is called Abraham.” [The others] said: “Then bring him before the people’s eyes, so that they might bear witness [against him]!” [And when he came,] they asked: “Hast thou done this to our gods, O Abraham?” He answered: “Nay, it was this one, the biggest of them, that did it: but ask them [yourselves] – provided they can speak!” And so they turned upon one another, saying, “Behold, it is you who are doing wrong.” But then they relapsed into their former way of thinking [and said]: “Thou knowest very well that these [idols] cannot speak!” Said [Abraham]: “Do you then worship, instead of God, something that can-not benefit you in any way, nor harm you? Fie upon you and upon all that you worship instead of God! Will you not, then, use your reason?” (surah al-Anbiya, 21:51–67)

During the critical phase of rebuilding the Muslim community, it needs to be remembered that humans have no real existence merely as individuals, since people are by nature social beings. In other words, they exist essentially as a community. As the Qur’an reminds us, God

(pg.83)

has distributed blessings among people in differing proportions “…to the end that they might avail themselves of one another’s help…” (surah al-Zukhruf, 43:32). The individual is only able to achieve self-realization in the context of a larger group to which he or she belongs. Hence, by virtue of the nature of human existence, communal life and the community provide the framework for individual movement and freedom. Ultimately, then, it is the community that determines what boundaries and controls are needed in order to release the individual’s potentials and creative energies; in so doing, it should strive for the proper balance between individual rights and freedoms, and the right of the community to ensure its well-being and survival. The achievement of such a balance requires a harmonious, consultative approach whose aim is to serve people’s best interests and protect them from harm and tyranny. The Qur’an assures us that God’s enduring reward shall be given to those “and who respond to [the call of] their Sustainer and are constant in prayer; and whose rule [in all matters of common concern] is consultation among themselves;…” (surah al-Shura 42:38). The purpose of consultation is to provide guidance for the ordering and management of society as a whole without infringing on individual rights and freedoms:

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱتَّقُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفۡسٍ۬ وَٲحِدَةٍ۬ وَخَلَقَ مِنۡہَا زَوۡجَهَا وَبَثَّ مِنۡہُمَا رِجَالاً۬ كَثِيرً۬ا وَنِسَآءً۬‌ۚ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلۡأَرۡحَامَ‌ۚ إِنَّ ٱللَّهَ كَانَ عَلَيۡكُمۡ رَقِيبً۬ا (١)  سُوۡرَةُ النِّسَاء

O mankind! Be conscious of your Sustainer, who has created you out of one living entity, and out of it created its mate, and out of the two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship. Verily, God is ever watchful over you! (surah al-Nisa, 4:1)

Responsibility

By virtue of their inborn spiritual perception and affirmation of God’s oneness, their intuitive awareness of the purposeful nature of the universe, and their acknowledgement of moral values, people are led both rationally and intuitively to the conviction that within the limits of their abilities and circumstances, they enjoy the freedom to make meaningful choices for which they must bear responsibility:

(pg.84)

فَٱلۡيَوۡمَ لَا تُظۡلَمُ نَفۡسٌ۬ شَيۡـًٔ۬ا وَلَا تُجۡزَوۡنَ إِلَّا مَا ڪُنتُمۡ تَعۡمَلُونَ (٥٤)  سُوۡرَةُ یسٓ

On the Day of Resurrection people will be told, “Today, then, no human being shall be wronged in the least, nor shall you be requited for aught but what you were doing [on earth].” (surah Al-Ya Sin, 36:54)

وَلَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَا‌ۖ وَلَدَيۡنَا كِتَـٰبٌ۬ يَنطِقُ بِٱلۡحَقِّ‌ۚ وَهُمۡ لَا يُظۡلَمُونَ (٦٢)  سُوۡرَةُ المؤمنون

…We do not burden any human being with more than he is well able to bear: for with Us is a record that speaks the truth [about what men do and can do]; and none shall be wronged. (surah al-Mu’minun, 23:62)

وَٱتَّقُواْ يَوۡمً۬ا تُرۡجَعُونَ فِيهِ إِلَى ٱللَّهِ‌ۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفۡسٍ۬ مَّا ڪَسَبَتۡ وَهُمۡ لَا يُظۡلَمُونَ (٢٨١)  سُوۡرَةُ البَقَرَة

And be conscious of the day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged. (surah al-Baqarah, 2:281)

يَوۡمَ يَبۡعَثُهُمُ ٱللَّهُ جَمِيعً۬ا فَيُنَبِّئُهُم بِمَا عَمِلُوٓاْ‌ۚ أَحۡصَٮٰهُ ٱللَّهُ وَنَسُوهُ‌ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىۡءٍ۬ شَہِيدٌ (٦)  سُوۡرَةُ المجَادلة

On the Day when God will raise them all from the dead and will make them truly understand all that they did [in life]: God will have taken [all of] it into account, even though they [themselves] may have forgotten it – for God is witness unto everything. (surah al-Mujadalah, 58:6)

وَنَضَعُ ٱلۡمَوَٲزِينَ ٱلۡقِسۡطَ لِيَوۡمِ ٱلۡقِيَـٰمَةِ فَلَا تُظۡلَمُ نَفۡسٌ۬ شَيۡـًٔ۬ا‌ۖ وَإِن ڪَانَ مِثۡقَالَ حَبَّةٍ۬ مِّنۡ خَرۡدَلٍ أَتَيۡنَا بِہَا‌ۗ وَكَفَىٰ بِنَا حَـٰسِبِينَ (٤٧)  سُوۡرَةُ الاٴنبیَاء

But We shall set up just balance-scales on Resurrection Day, and no human being shall be wronged in the least: for though there be [in him but] the weight of a mustard-seed [of good or evil], We shall bring it forth; and none can take count as We do! (surah al-Anbiya, 21:47)

مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ عَشۡرُ أَمۡثَالِهَا‌ۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجۡزَىٰٓ إِلَّا مِثۡلَهَا وَهُمۡ لَا يُظۡلَمُونَ (١٦٠)  سُوۡرَةُ الاٴنعَام

Whoever shall come [before God] with a good deed will gain ten times the like thereof; but whoever shall come with an evil deed will be requited with no more than the like thereof; and none shall be wronged. (surah al-An’am, 6:160)

Purposefulness

It will be clear from the foregoing that purposefulness is a principle that inheres necessarily in the concept of an ordered universe, the notion of the oneness of the Creator, and the oneness and complementarity to be observed in the cosmos. Given the natural human tendency to believe in the oneness of the Divine and to sense one’s responsibility for the sound use of the earth’s resources, as well as the perceptive capacities and knowledge with which we have been endowed, we are led to the conviction that the cosmos must necessarily be purposeful in nature. A thoughtful examination of the world around us makes it very difficult to imagine its having come into existence by mere chance; nay, it is difficult to imagine it having come into existence without the agency of an all-powerful, perfectly wise Being who represents another

(pg.85)

dimension, and another logic that far surpasses human reason, knowledge, and imagination. As we are reminded by the words of the Qur’an:

فَلَآ أُقۡسِمُ بِمَا تُبۡصِرُونَ (٣٨) وَمَا لَا تُبۡصِرُونَ (٣٩)  سُوۡرَةُ الحَاقَّة

But nay! I call to witness all that you can see, as well as all that you cannot see! (surah al-Haqqah, 69:38–39)

وَمَا خَلَقۡنَا ٱلسَّمَآءَ وَٱلۡأَرۡضَ وَمَا بَيۡنَہُمَا لَـٰعِبِينَ (١٦) لَوۡ أَرَدۡنَآ أَن نَّتَّخِذَ لَهۡوً۬ا لَّٱتَّخَذۡنَـٰهُ مِن لَّدُنَّآ إِن ڪُنَّا فَـٰعِلِينَ (١٧)  سُوۡرَةُ الاٴنبیَاء

And [know that] We have not created the heavens and the earth and all that is between them in mere idle play: [for,] had We willed to indulge in a pastime, We would indeed have produced it from within Ourselves – if such had been Our will at all! (surah al-Anbiya, 21:16–17)

أَفَحَسِبۡتُمۡ أَنَّمَا خَلَقۡنَـٰكُمۡ عَبَثً۬ا وَأَنَّكُمۡ إِلَيۡنَا لَا تُرۡجَعُونَ (١١٥)  سُوۡرَةُ المؤمنون

Did you, then, think that We created you in mere idle play, and that you would not have to return to Us? (surah al-Mu’minun, 23:115)

How cruel and trivial life would be if it were nothing but a quest for physical survival and passing enjoyments, at the end of which one became a lifeless corpse to be buried and forgotten. If this were the case, life would be no more than an illusion, and neither reason, nor conscience, nor choice, nor responsibility, nor creative capacities would have any ultimate significance. It is both absurd and counterintuitive to think of human beings – with their capacity for reason, moral accountability, and creativity and their desire to strive for righteousness, virtue, and a world where right is might, that is, where power arises from the commitment to truth – as equal to animals that lack all such capacities and who live by the law of the jungle, where might is right.

The Qur’anic worldview sees human life as a serious, meaningful venture of fundamental goodness. Moreover, it sees the fruit of all we accomplish in this life by way of reform, creativity, and service, as extending into the spiritual realm of eternity. As such, human life goes beyond the death of the body to an everlasting spiritual existence in which human beings reap the fruits of all they have done. God Almighty declares:

وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ لِيَجۡزِىَ ٱلَّذِينَ أَسَـٰٓـُٔواْ بِمَا عَمِلُواْ وَيَجۡزِىَ ٱلَّذِينَ أَحۡسَنُواْ بِٱلۡحُسۡنَى (٣١)  سُوۡرَةُ النّجْم

Indeed, unto God belongs all that is in the heavens and all that is on earth: and so He will reward those who do evil in accordance with what they did, and will reward those who do good with ultimate good. (surah al-Najm. 53:31)

(pg.86)

۞ لِّلَّذِينَ أَحۡسَنُواْ ٱلۡحُسۡنَىٰ وَزِيَادَةٌ۬‌ۖ وَلَا يَرۡهَقُ وُجُوهَهُمۡ قَتَرٌ۬ وَلَا ذِلَّةٌ‌ۚ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلۡجَنَّةِ‌ۖ هُمۡ فِيہَا خَـٰلِدُونَ (٢٦)   سُوۡرَةُ یُونس

For those who persevere in doing good there is the ultimate good in store, and more [than that]. No darkness and no ignominy will overshadow their faces [on Resurrection Day]: it is they who are destined for paradise, therein to abide. (surah Al-Yunus, 10:26)

Self-realization through pursuit of the good on both the material and spiritual levels is an innate aspiration that forms a part of our God-given nature. Conversely, the pursuit of evil, harm, and corruption is blameworthy and despicable and, therefore, something that our God-given nature abhors.

Morality

Human beings’ innate awareness of the existence of a single, Almighty, unique Creator who made the universe with infinite precision and wisdom, as well as the lofty spiritual values implanted within the human spirit and conscience, enable them to realize that the universe has to have a divine origin as well as a purpose. Conversely, they realize that the cosmos with its vast and varied dimensions could not have been created in mere caprice; on the contrary, it must have been brought into existence for lofty moral purposes. This inborn spiritual perception is the foundation for the religious and moral sense, as well as the spiritual longings, aspirations, and questions that begin to manifest themselves from the time when a young child first becomes aware of his surroundings. Such longings, moreover, are reflected in and satisfied by the Qur’anic worldview. By bringing such aspirations into the center of our awareness, the Qur’anic worldview guides us in such a way that it becomes our focus and a source of inspiration which elevates our minds and hearts and blesses us with inner peace and happiness in the course of our endeavors. Based on the Qur’anic worldview one becomes better able to make conscious, well-informed, responsible decisions concerning the direction one will take in life and what destiny one seeks: will it be the path of reform, constructive action, and the well-being they engender – or will it be selfishness, greed, corruption, and the misery they bring? As the Qur’an reminds us concerning those who chose the latter path and met with ruin,

فَكُلاًّ أَخَذۡنَا بِذَنۢبِهِۦ‌ۖ فَمِنۡهُم مَّنۡ أَرۡسَلۡنَا عَلَيۡهِ حَاصِبً۬ا وَمِنۡهُم مَّنۡ أَخَذَتۡهُ ٱلصَّيۡحَةُ وَمِنۡهُم مَّنۡ خَسَفۡنَا بِهِ ٱلۡأَرۡضَ وَمِنۡهُم مَّنۡ أَغۡرَقۡنَا‌ۚ وَمَا ڪَانَ ٱللَّهُ لِيَظۡلِمَهُمۡ وَلَـٰكِن ڪَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ (٤٠)  سُوۡرَةُ العَنکبوت

“…It was not God who wronged them, but it was they who had wronged themselves” (surah al-’Ankabut, 29:40).

(pg.87)

إِنَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّہَارِ لَأَيَـٰتٍ۬ لِّأُوْلِى ٱلۡأَلۡبَـٰبِ (١٩٠) ٱلَّذِينَ يَذۡكُرُونَ ٱللَّهَ قِيَـٰمً۬ا وَقُعُودً۬ا وَعَلَىٰ جُنُوبِهِمۡ وَيَتَفَڪَّرُونَ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ رَبَّنَا مَا خَلَقۡتَ هَـٰذَا بَـٰطِلاً۬ سُبۡحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ (١٩١)  سُوۡرَةُ آل عِمرَان

Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight [and] who remember God when they stand, and when they sit, and when they lie down to sleep, and [thus] reflect on the creation of the heavens and the earth: “O our Sustainer!” Thou hast not created [aught of] this without meaning and purpose. Limitless art Thou in Thy glory! Keep us safe, then, from suffering through fire! (surah Al Imran, 3:190–191)

The Islamic worldview intensifies our awareness of our responsibility and moral accountability, which are inseparable parts of our God-given human nature and among the features that qualify us to fulfill the role of God’s stewards on earth. In so doing, it guides the course of our lives in such a way that we are able to achieve genuine self-realization and spiritual fulfillment as individuals who are integral parts of a wider human community and who strive responsibly and with dignity for the legitimate pleasures this life has to offer and honor in the life to come.

Just as human beings, both individually and communally, are honored through their position as God’s stewards and through the freedom they have been granted, so also do they bear a responsibility to act in the universe in such a way that they become agents of reform and progress. At the same time, they achieve self-realization by obtaining what they need through constructive, ethical means and by seeking justice, charity, and peace. In so doing, they allow their conduct to be governed by their God-enlightened consciences, thereby demonstrating that right is might. God Almighty declares:

إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَہَا وَأَشۡفَقۡنَ مِنۡہَا وَحَمَلَهَا ٱلۡإِنسَـٰنُۖ إِنَّهُ ۥ كَانَ ظَلُومً۬ا جَهُولاً۬ (٧٢)  سُوۡرَةُ الاٴحزَاب

Verily, We did offer the trust [of reason and volition] to the heavens, and the earth, and mountains: but they refused to bear it because they were afraid of it. Yet man took it up – for, verily, he has always been prone to be most wicked, most foolish. (surah al-Ahzab, 33:72)

وَلَقَدۡ ذَرَأۡنَا لِجَهَنَّمَ ڪَثِيرً۬ا مِّنَ ٱلۡجِنِّ وَٱلۡإِنسِ‌ۖ لَهُمۡ قُلُوبٌ۬ لَّا يَفۡقَهُونَ بِہَا وَلَهُمۡ أَعۡيُنٌ۬ لَّا يُبۡصِرُونَ بِہَا وَلَهُمۡ ءَاذَانٌ۬ لَّا يَسۡمَعُونَ بِہَآ‌ۚ أُوْلَـٰٓٮِٕكَ كَٱلۡأَنۡعَـٰمِ بَلۡ هُمۡ أَضَلُّ‌ۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡغَـٰفِلُونَ (١٧٩)  سُوۡرَةُ الاٴعرَاف

And most certainly have We destined for hell many of the invisible beings and men who have hearts with which they fail to grasp the truth, and eyes with which they fail to see, and ears with which they fail to hear. They are like cattle – nay, they are even less conscious of the right way: it is they, they who are the [truly] heedless! (surah al-A’raf, 7:179)

(pg.88)

Mutual Consultation

According to the Qur’anic worldview, human beings were created to be God’s stewards on earth and to carry out the task of populating and developing the earth:

وَإِذۡ قَالَ رَبُّكَ لِلۡمَلَـٰٓٮِٕكَةِ إِنِّى جَاعِلٌ۬ فِى ٱلۡأَرۡضِ خَلِيفَةً۬‌ۖ قَالُوٓاْ أَتَجۡعَلُ فِيہَا مَن يُفۡسِدُ فِيہَا وَيَسۡفِكُ ٱلدِّمَآءَ وَنَحۡنُ نُسَبِّحُ بِحَمۡدِكَ وَنُقَدِّسُ لَكَ‌ۖ قَالَ إِنِّىٓ أَعۡلَمُ مَا لَا تَعۡلَمُونَ (٣٠)  سُوۡرَةُ البَقَرَة

…Behold, I am about to establish upon earth one who shall inherit it…. (surah al-Baqarah, 2:30)

۞ وَإِلَىٰ ثَمُودَ أَخَاهُمۡ صَـٰلِحً۬ا‌ۚ قَالَ يَـٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَـٰهٍ غَيۡرُهُ ۥ‌ۖ هُوَ أَنشَأَكُم مِّنَ ٱلۡأَرۡضِ وَٱسۡتَعۡمَرَكُمۡ فِيہَا فَٱسۡتَغۡفِرُوهُ ثُمَّ تُوبُوٓاْ إِلَيۡهِ‌ۚ إِنَّ رَبِّى قَرِيبٌ۬ مُّجِيبٌ۬ (٦١)  سُوۡرَةُ هُود

…He brought you into being out of the earth, and made you thrive there-on. (surah Hud, 11:61)

Hence, by virtue of their growing knowledge, human beings have been given the ability to make use of the earth’s resources and to build cultures and civilizations. They have also been granted freedom, the ability to choose, a capacity for spiritual and moral perception that leads them to live purposefully and to seek goodness and rectitude, and an awareness of their accountability before their Maker:

وَنَفۡسٍ۬ وَمَا سَوَّٮٰهَا (٧) فَأَلۡهَمَهَا فُجُورَهَا وَتَقۡوَٮٰهَا (٨) قَدۡ أَفۡلَحَ مَن زَكَّٮٰهَا (٩) وَقَدۡ خَابَ مَن دَسَّٮٰهَا (١٠)  سُوۡرَةُ الشّمس

Consider the human self, and how it is formed in accordance with what it is meant to be, and how it is imbued with moral failings as well as with consciousness of God! To a happy state shall indeed attain he who causes this [self] to grow in purity, and truly lost is he who buries it [in darkness]. (surah al-Shams, 91:7–10)

أَمۡ نَجۡعَلُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ كَٱلۡمُفۡسِدِينَ فِى ٱلۡأَرۡضِ أَمۡ نَجۡعَلُ ٱلۡمُتَّقِينَ كَٱلۡفُجَّارِ (٢٨)  سُوۡرَةُ صٓ

[For,] would We treat those who have attained to faith and do righteous deeds in the same manner as [We shall treat] those who spread corruption on earth? Would We treat the God-conscious in the same manner as the wicked? (surah Sad, 38:28)

It must be remembered, of course, that although the task and mission of stewardship is an individual responsibility, it is first and foremost a communal and social responsibility that is passed down from one generation to the next. This fact lends significant dimensions to freedom and human responsibility. To begin with, responsibility is purposeful – its aim being reform and constructive development, not corruption and destruction. Similarly, freedom is not some chaotic, unbounded nihilism. For although freedom allows for personal, subjective convictions and individual choices, it must not be allowed

(pg.89)

to harm other individuals or violate their rights; nor should it be permitted to violate the right of the community to pursue reform and development. In short, the existence of the individual and his or her performance as a steward of God are inseparable from the existence of the community and its social functions.

Consequently, although the individual enjoys the undisputed right to his or her personal convictions as well as the right to act on such convictions, these individual rights must not be allowed to infringe on the community’s right to security, prosperity, and order. This being the case, the community possesses the right to legislate controls for the regulation of individual conduct in order to protect communal interests, rights, and aspirations for development and reform, be they short-term or long-term:

وَٱعۡتَصِمُواْ بِحَبۡلِ ٱللَّهِ جَمِيعً۬ا وَلَا تَفَرَّقُواْ‌ۚ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ كُنتُمۡ أَعۡدَآءً۬ فَأَلَّفَ بَيۡنَ قُلُوبِكُمۡ فَأَصۡبَحۡتُم بِنِعۡمَتِهِۦۤ إِخۡوَٲنً۬ا وَكُنتُمۡ عَلَىٰ شَفَا حُفۡرَةٍ۬ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنۡہَا‌ۗ كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَـٰتِهِۦ لَعَلَّكُمۡ تَہۡتَدُونَ (١٠٣) وَلۡتَكُن مِّنكُمۡ أُمَّةٌ۬ يَدۡعُونَ إِلَى ٱلۡخَيۡرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ‌ۚ وَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُفۡلِحُونَ (١٠٤)  سُوۡرَةُ آل عِمرَان

…In this way God makes clear His messages unto you, so that you might find guidance, and that there might grow out of you a community [of people] who invite unto all that is good, and enjoin the doing of what is right and forbid the doing of what is wrong: and it is they, they who shall attain to a happy state! (surah Al Imran, 3:103–104)

Herein lies the importance of mutual consultation (al-shura), which is not subject to the whims or interests of individuals with influence and power but which, rather, is open to the participation of the wider community. Mutual consultation exists for the purpose of protecting the legitimate rights of all to act on the basis of their convictions without hindrance or restriction, thereby fulfilling the purpose of human existence and serving their shared goals of development, reform, and security. Mutual consultation is thus essential for the well-being of the individual, the community, and the entire human race.

A careful examination of the Qur’an pertaining to the concept of mutual consultation and its vital link to stewardship-related, ethical, and developmental aims reveals the true meaning of rightly-guided freedom exercised in a spirit of fairness, dignity and tolerance. God states:

فَمَآ أُوتِيتُم مِّن شَىۡءٍ۬ فَمَتَـٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا‌ۖ وَمَا عِندَ ٱللَّهِ خَيۡرٌ۬ وَأَبۡقَىٰ لِلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّہِمۡ يَتَوَكَّلُونَ (٣٦) وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَـٰٓٮِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَٲحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ (٣٧) وَٱلَّذِينَ ٱسۡتَجَابُواْ لِرَبِّہِمۡ وَأَقَامُواْ ٱلصَّلَوٰةَ وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَہُمۡ وَمِمَّا رَزَقۡنَـٰهُمۡ يُنفِقُونَ (٣٨) وَٱلَّذِينَ إِذَآ أَصَابَہُمُ ٱلۡبَغۡىُ هُمۡ يَنتَصِرُونَ (٣٩) وَجَزَٲٓؤُاْ سَيِّئَةٍ۬ سَيِّئَةٌ۬ مِّثۡلُهَا‌ۖ فَمَنۡ عَفَا وَأَصۡلَحَ فَأَجۡرُهُ ۥ عَلَى ٱللَّهِ‌ۚ إِنَّهُ ۥ لَا يُحِبُّ ٱلظَّـٰلِمِينَ (٤٠) وَلَمَنِ ٱنتَصَرَ بَعۡدَ ظُلۡمِهِۦ فَأُوْلَـٰٓٮِٕكَ مَا عَلَيۡہِم مِّن سَبِيلٍ (٤١) إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَظۡلِمُونَ ٱلنَّاسَ وَيَبۡغُونَ فِى ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ‌ۚ أُوْلَـٰٓٮِٕكَ لَهُمۡ عَذَابٌ أَلِيمٌ۬ (٤٢)وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَٲلِكَ لَمِنۡ عَزۡمِ ٱلۡأُمُورِ (٤٣)  سُوۡرَةُ الشّوریٰ

And [remember that] whatever you are given [now] is but for the [passing] enjoyment of life in this world – whereas that which is with God is far

(pg.90)

better and more enduring. [It shall be given] to all who attain to faith and in their Sustainer place their trust; and who shun the more heinous sins and abominations; and who, whenever they are moved to anger, readily forgive; and who respond to [the call of] their Sustainer and are constant in prayer; and whose rule [in all matters of common concern] is consultation among themselves; and who spend on others out of what We provide for them as sustenance; and who, whenever tyranny afflicts them, defend themselves. But [remember that an attempt at] requiting evil may, too, become an evil: hence, whoever pardons [his foe] and makes peace, his reward rests with God – for, verily, He does not love evildoers. Yet indeed, as for any who defend themselves after having been wronged – no blame whatever attaches to them: blame attaches but to those who oppress [other] people and behave outrageously on earth, offending against all right: for them there is grievous suffering in store! But withal, if one is patient in adversity and forgives – this, behold, is indeed something to set one’s heart upon! (surah al-Shura 42:36–43)

Mutual consultation is thus a principle whose purpose is to ensure healthy, effective human functioning, a tool for stimulating sound human thought and arriving at mature, communally thought-out convictions, and a means of promoting open communication, moderation, and tolerance. As such, mutual consultation serves as a shield that protects the community from the evils of tyranny, authoritarianism, injustice, and corruption. Supported by the Qur’anic worldview – with its mutual consultation and the maturity it fosters, as well as its ethical concepts and values – and an awareness of its interests and its legitimate right to determine its own life choices, the Muslim community can claim its rightful mandate over those in power and become the force that directs and oversees them, not vice versa. Otherwise, those in power oversee and control the citizenry. Treating the populace as though they were incompetent and ignorant, leaders may exploit them for their own interests and the interests of their devotees – monopolizing power and wealth, and annihilating all potential for competence, creativity, growth, and constructive competition in their governments and societies. Therefore, freedom and mutual consultation (or the lack thereof) play a significant role in the rise and fall of civilizations.

(pg. 91)

Freedom and Consultation as Necessary Conditions for the Survival of Human Civilization

It goes without saying that authoritarianism, injustice, and corruption cannot coexist with freedom and the practice of mutual consultation. If such evils taint any social structure, it cannot be said to be truly free and based on mutual consultation. The society of a free people whose thinking and vision have been brought to maturity through the exercise of genuine freedom and open discussion could never be tainted with tyranny, injustice, and corruption. For such evils only germinate and grow in the darkness of ignorance and deception; after all, if people are free and in open communication on all levels, it will be impossible to mislead all of them all of the time. Thus, it is that justice is the fruit of freedom and mutual consultation, and that freedom and mutual consultation cannot exist without justice.

As Muslim communities pass through the phase of revival and the recovery of their cultural vitality, they need to appreciate the interdependence that exists between freedom and mutual consultation on one hand, and the rise and fall of civilizations on the other. Similarly, they need to understand how Muslim thinkers, leaders, and reformers can deal with the reality that now faces them, and work toward rehabilitating the Muslim community in such a way that it can reclaim its place, its mission, and its unique position in the progress of human civilization.

When the cancer of tyranny and corruption has begun to eat away at a civilization’s way of thinking and its social system, its economic and social structure are undermined and there arises a parasitic class of sorts that monopolizes power, resources, and wealth to the point where the entire civilization collapses, thereby paving the way for the rise of a new, pioneering civilization which is founded on the remains of the civilization that preceded it. The nascent civilization is able to see cultural and developmental possibilities and opportunities that its predecessor civilization – calcified as it was by the tyranny and corruption under whose yoke it had been laboring – was no longer able to perceive and make the most of. Thus, it is that young, newly emerging nations can move toward new, broader scientific and cultural horizons which moribund civilizations are no longer able to reach or even perceive.

(pg.92)

This type of cultural calcification and inertia sets in when oppression and tyranny get the better of a nation’s life system. When this takes place, the pharaonic political institution subjugates the nation’s thinkers and intellectuals, turning them into little more than a domesticated intelligentsia whose function is to justify the status quo by misleading the people with a distorted worldview, thereby molding the public’s will in conformity with that of the ruling regime. Be it secular or religious, the intellectual class thus becomes a tool in the hands of the new pharaohs who hold the reins of power:

أَلَمۡ تَرَ كَيۡفَ فَعَلَ رَبُّكَ بِعَادٍ (٦) إِرَمَ ذَاتِ ٱلۡعِمَادِ (٧) ٱلَّتِى لَمۡ يُخۡلَقۡ مِثۡلُهَا فِى ٱلۡبِلَـٰدِ (٨) وَثَمُودَ ٱلَّذِينَ جَابُواْ ٱلصَّخۡرَ بِٱلۡوَادِ (٩) وَفِرۡعَوۡنَ ذِى ٱلۡأَوۡتَادِ (١٠) ٱلَّذِينَ طَغَوۡاْ فِى ٱلۡبِلَـٰدِ (١١) فَأَكۡثَرُواْ فِيہَا ٱلۡفَسَادَ (١٢) فَصَبَّ عَلَيۡهِمۡ رَبُّكَ سَوۡطَ عَذَابٍ (١٣) إِنَّ رَبَّكَ لَبِٱلۡمِرۡصَادِ (١٤)  سُوۡرَةُ الفَجر

Art thou not aware of how thy Sustainer has dealt with [the tribe of] Ad, [the people of] Iram the many-pillared, the like of whom has never been reared in all the land? – and with [the tribe of] Thamud, who hollowed out rocks in the valley? and with Pharaoh of the [many] tent-poles? [It was they] who transgressed all bounds of equity all over their lands, and brought about great corruption therein: and therefore thy Sustainer let loose upon them a scourge of suffering: for, verily, thy Sustainer is ever on the watch! (surah al-Fajr, 89:6–14)

۞ أَفَلَمۡ يَسِيرُواْ فِى ٱلۡأَرۡضِ فَيَنظُرُواْ كَيۡفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۚ دَمَّرَ ٱللَّهُ عَلَيۡہِمۡ‌ۖ وَلِلۡكَـٰفِرِينَ أَمۡثَـٰلُهَا (١٠)  سُوۡرَةُ محَمَّد

Have they, then, never journeyed about the earth and beheld what happened in the end to those [willful] sinners who lived before their time? God destroyed them utterly: and the like thereof awaits all who deny the truth. (surah Muhammad, 47:10)

Human civilization today suffers from the supremacy of materialism and racism (the self that incites to evil), sham democracy and its claims, so-called freedoms that are nothing more than a facade for nihilistic anarchy, the media’s misleading talking heads, and phony research centers controlled by the influential, moneyed class. These phenomena – together with the monopolies, injustices, ignorance, impoverishment, extravagance, excess, and destruction to which they lead – are bound to drive humanity to perdition unless the dawn of a spiritual, Islamic civilization breaks anew.

The fine minds that have emigrated from other lands, and which for over a century have lent advanced nations a temporary youthful vigor at the expense of the poor and oppressed nations from which they came, will be unable to rescue modern materialistic civilization from the distortions and falsehoods manifested in its thought and worldview.

(pg.93)

Advanced materialistic societies have despoiled other nations’ material and human resources in an attempt to escape the effects of their own waywardness, the inflexibility of their political, social, and economic systems, their corrupt, classist, racist practices, and the deteriorating morality of their peoples and social systems. The price of this sophisticated despoliation is paid, of course, by weaker, less advanced nations through the loss of their most enlightened minds, their material and human resources, and their dignity.

The growing seriousness of the maladies that afflict modern-day materialistic societies can be seen in the fact that they have begun to begrudge the influx of individuals from poorer nations, even those with gifted minds. The reason for this is that multinational corporations (the new pharaohs), which are controlled by the feudal lords (monopolies) of the age of scientific and technological wealth (intellectual, technological, industrial, banking, and financial property) and their capitalistic banking mechanisms, have – thanks to the phenomenon of globalization – extended their influence over the entire globe. In this way, they have been able to transform weaker, less advantaged peoples into slaves or ‘serfs’ in the service of their ‘feudal’ lords, while preventing them from acquiring knowledge of advanced technologies and gaining access to their secrets. This process is evidenced by rampant injustice, exploitation, and political, social, and economic conflicts throughout the world. Indeed, the present situation is far worse than the control once exercised by the feudal lords of the Middle Ages, who seized exclusive control over medieval agricultural economies.

The effect of capitalistic and technological monopolization is not restricted to underdeveloped and oppressed nations; rather, it has expanded through the outsourcing of many laborious, poorly paid industrial jobs to poverty-stricken nations, as a result of which poverty and the woes of unemployment have spread to the peoples living in advanced nations as well. In this way, the gap between the masses of common people and the feudalistic (monopolistic) minority represented by the techno-capitalist intelligentsia grows ever wider. What this means is that social rigidity and economic, social, and political struggles will continue to worsen and spread throughout the entire world. In fact, this is already taking place, and is threatening human

(pg.94)

 civilization with total destruction. Consequently, reformers need to take the task of rescuing and reviving the Muslim community through a revival of its Qur’anic worldview – and, with it, human civilization as a whole – with utmost seriousness. For otherwise, a dark future awaits us all.

The question now is: will it be possible for the Muslim community’s thinkers and reformers to appreciate the dynamism of cultural progress and, in so doing, to extricate their community from the abyss of fossilization and backwardness and help its members to regain an authentic, vital Islamic vision of goodness and forward movement?

It is unfortunate that, for historical reasons related to the nature of its environment and its lack of cultural sophistication, the Muslim community has failed in the past, and particularly in the foundational period immediately subsequent to the death of the Prophet, to realize the importance of institutions. Due to the critical circumstances in which it found itself, the Muslim community did not cope well with the hostility and aggression with which it was met on the part of surrounding empires, nor was there sufficient time for it to discover the critical role that institutions might have played in meeting such challenges. Today, however, if we truly wish to be of service to ourselves and the human community as a whole, we have no excuse for failing to build the best institutions we possibly can. As we are reminded by the Qur’an:

فَهَزَمُوهُم بِإِذۡنِ ٱللَّهِ وَقَتَلَ دَاوُ ۥدُ جَالُوتَ وَءَاتَٮٰهُ ٱللَّهُ ٱلۡمُلۡكَ وَٱلۡحِڪۡمَةَ وَعَلَّمَهُ ۥ مِمَّا يَشَآءُ‌ۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٍ۬ لَّفَسَدَتِ ٱلۡأَرۡضُ وَلَـٰڪِنَّ ٱللَّهَ ذُو فَضۡلٍ عَلَى ٱلۡعَـٰلَمِينَ (٢٥١)  سُوۡرَةُ البَقَرَة

…If God had not enabled people to defend themselves against one another, corruption would surely overwhelm the earth: but God is limitless in His bounty unto all the worlds. (surah al-Baqarah, 2:251)

وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ لَيَسۡتَخۡلِفَنَّهُمۡ فِى ٱلۡأَرۡضِ ڪَمَا ٱسۡتَخۡلَفَ ٱلَّذِينَ مِن قَبۡلِهِمۡ وَلَيُمَكِّنَنَّ لَهُمۡ دِينَہُمُ ٱلَّذِى ٱرۡتَضَىٰ لَهُمۡ وَلَيُبَدِّلَنَّہُم مِّنۢ بَعۡدِ خَوۡفِهِمۡ أَمۡنً۬ا‌ۚ يَعۡبُدُونَنِى لَا يُشۡرِكُونَ بِى شَيۡـًٔ۬ا‌ۚ وَمَن ڪَفَرَ بَعۡدَ ذَٲلِكَ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡفَـٰسِقُونَ (٥٥)  سُوۡرَةُ النُّور

God has promised those of you who have attained to faith and do righteous deeds that, of a certainty, He will cause them to accede to power on earth, even as He caused [some of] those who lived before them to accede to it; and that, of a certainty, He will firmly establish for them the religion which He has been pleased to bestow on them; and that, of a certainty, He will cause their erstwhile state of fear to be replaced by a sense of security – [seeing that] they worship Me [alone], not ascribing divine powers to aught beside Me…. (surah al-Nur, 24:55)

Areas of certain Islamic countries have suddenly been able to enjoy

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exorbitant wealth – a wealth that was poured out suddenly upon them out of a divine storehouse of natural resources. Such states – whose rulers are by and large traitorous, ineffectual, corrupt, tyrannical, and greedy – occupy strategic locations as a result of which they have been drawn all too willingly into alliances with foreign powers, which in return for the assistance they provide, have imposed unspoken obligations on the recipient states. Hence, the wealth now possessed by such Islamic states actually threatens to thwart initiatives to move the Muslim community along the path of renewal. This being the case, we may find ourselves on the verge of a new phase of calcification that effectively does away with the harbingers of renewal that began to emerge in the late eighteenth century through Ottoman attempts at reform in Turkey, Muhammad Ali’s reform efforts in Egypt, and bursts of reform activity on the Arabian Peninsula, in India, in North Africa, and elsewhere in the Islamic world. Such gratuitous wealth, both monetary and natural, not to mention the dubious conflicts of interests resulting from foreign loans and commissions, has become a source of narcissism, rigidity, tyranny, corruption, and waste. Such phenomena may in turn serve to perpetuate the monopolization of power and wealth and do away with constructive, healthy competition, development, initiative, and creativity. Instead, we find officially sanctioned ignorance, passivity, subservience, poverty, and backwardness in a worn-out, lifeless social structure in which abilities and potentials are stunted, vision, thought, and education are off course, and institutions are corrupt and ineffectual.

If Muslim thinkers, reformers, and educators fail to take note of this possibility, there is a real danger that the first signs of an awakening on the part of the Muslim community will be nipped in the bud before they have the chance to flourish and bear fruit. Will the proper action be taken to rescue the Muslim community from further waywardness and prepare it truly for the opportunity to lay claim to its rightful cultural and spiritual heritage and, in so doing, right the course of human civilization as a whole? Will we recover our Qur’anic worldview with all the blessing it holds for us? Will we do away with the distortions in our thought, our discourse, and our educational methods? Will we build up our institutions in such a way as to protect the values,

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principles, and beliefs inherent in our Islamic worldview? Will we respect ourselves, protect our freedoms, and establish institutions that promote learning, knowledge, justice, mutual consultation, solidarity, security, and peace as the mainstays of our life as a believing community and our modern-day civilization?

Given the earnest efforts of thinkers, reformers, and educators – together with mothers’ and fathers’ heartfelt concern and sacrifices on behalf of their children – the Muslim community possesses everything it needs in order to accomplish these goals despite the obstacles before us. For regardless of the influence and authority wielded by modern-day ‘pharaohs,’ the doubletalk of today’s ‘soothsayers,’ and the clamor raised by their devotees, it is parents who will ultimately win their children over if they have the proper determination and vision. In order for us to be fully qualified for our role as stewards, we must strive for a comprehensive understanding of the cosmos and the laws that govern it. Having done this, we can reap the benefits of our God-given stewardship through commitment to reform, development, and the responsible use of our human and material resources in order to meet human needs, satisfy people’s legitimate desires, and develop their creative potentials to the fullest.

Law-governed Scientific Comprehensiveness

God has honored human beings with the capacity to make decisions, take action, and thereby serve as responsible, accountable stewards. In addition, He has given us the ability to perceive His oneness and the unity, complementarity, purposefulness, and moral foundation of the universe, an instinctual desire to pursue knowledge, and the inclination to develop the created world and put its resources to use in such a way that we achieve self-realization, meet our basic needs, and give expression to our individual longings and creative urges. In all these processes, we are called upon to use the God-given gift of reason, which enables us to discern the most prudent use of the earth’s blessings. These truths were understood and articulated centuries ago by the illustrious judge and jurisprudent Ibn Khaldun (d. 808/1406), who contributed to the establishment of systematic, causal, scientific investigation and a systematic, causal approach to the social sciences.

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In order for revelation and the various messages in which it has been embodied to be recognized truly as revelation and enter the realm of human knowledge, each messenger’s claims and message must first be weighed in the balance of human reason and measured by the criteria of sound logic.⁶

It is important to remember in this connection that causality and responsible stewardship are inseparable. Without causality, life would be reduced to chaos, and there would be no basis for responsible action or accountability. The task of being God’s stewards involves the will; as such, it entails responsibility and the capacity for action based on the principles of monotheism, purposefulness, and morality. Denial of causality, by contrast, is a denial of the facts of life, since it is a disavowal of the human capacity for conscious action and the conscious use of the world around us, and this is in turn a disavowal of the Origin of the Cosmos. All of us have observed the fact that without water, there will be no crops or livestock, that without fertilization and pollination, there will be no flowers or fruits, and that without air and the ability to breathe, neither man nor beast would survive. Similarly, without thought and action, there will be no productivity or development.

God-given stewardship of the earth would thus be impossible without a recognition of causality in human life. As God Almighty has said:

فَأَقِمۡ وَجۡهَكَ لِلدِّينِ حَنِيفً۬ا‌ۚ فِطۡرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيۡہَا‌ۚ لَا تَبۡدِيلَ لِخَلۡقِ ٱللَّهِ‌ۚ ذَٲلِكَ ٱلدِّينُ ٱلۡقَيِّمُ وَلَـٰكِنَّ أَڪۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ (٣٠)  سُوۡرَةُ الرُّوم

…Set thy face steadfastly towards the [one ever-true] faith, turning away from all that is false, in accordance with the natural disposition which God has instilled into man: [for,] not to allow any change to corrupt what God has thus created – this is the [purpose of the one] ever-true faith; but most people know it not. (surah al-Rum, 30:30)

قَالَ رَبُّنَا ٱلَّذِىٓ أَعۡطَىٰ كُلَّ شَىۡءٍ خَلۡقَهُ ۥ ثُمَّ هَدَىٰ (٥٠)  سُوۡرَةُ طٰه

…Our Sustainer is He who gives unto everything [that exists] its true nature and form, and thereupon guides it [towards its fulfillment]. (surah Ta Ha, 20:50)

In the proper relationship between revelation (that which is written, or al-mastur), the laws of human nature and the cosmos (that which is observed, or al-manzur), and reason (the balance or scale, or al-mizan) – the laws of human nature and the cosmos are the subject of which the revelation speaks, while the fundamentals of reason and logic are the

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 means by which we understand what guidance the revelation offers us. Hence, through the proper use of reason, we are able to relate in the most fitting and constructive way to ourselves, to our fellow human beings, and to the divinely established patterns and laws of the universe.

If the Muslim way of thinking had not gone off track under the influence of Greek thought (with its myths, make believe and gnostic, mystical flights of fancy), Muslims would have been the first to discover the social sciences. After all, it is they who – by virtue of the timeless, enlightened, scientific worldview given expression in the Qur’an – are the most eminently qualified to master the various social, physical, and technical sciences. By virtue of their early adoption of a law-governed perspective and a comprehensive, scientific approach, they could have achieved far more than other nations have in virtually all the afore-mentioned fields.

In order to right the course of Islamic thought and culture today, it will be necessary for Muslim thinkers and reformers to reclaim the God-given ability to view themselves and the cosmos from a comprehensive, scientific point of view. Then, based on the solid foundation provided by the Qur’anic worldview, they can set about reforming the Muslim community’s approach to culture, education, and child rearing, which together form the basis for the community’s way of thinking, its academic institutions, and the training received by its academic workforce and leaders. The aim of such reform is to unify the Islamic perspective on the various fields of human knowledge and areas of life through attentiveness to sound human instincts and the divinely established patterns and laws of the universe. Such reform would facilitate the creation of curricula for a variety of academic specializations to be offered alongside Qur’an-based doctrinal instruction reflecting the Islamic worldview. Through such a dual approach, progress can be made toward instilling an inclusive perspective in the minds and hearts of Muslim youth such that they develop wholesome, constructive aims and aspirations that contribute to the overall well-being of their societies.

A genuinely Islamic worldview is down-to-earth, comprehensive, law-governed, positive, and disciplined. Unfortunately, however, the predominant worldview among Muslims, which purports falsely to be

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‘Islamic,’ is theoretical, atomistic, passive, and selective – its purpose being to justify or conceal a quasi-sacerdotal distortion of knowledge and the facts and the inability to master a comprehensive, objective scientific approach to research and analysis. This type of pseudo-Islamic perspective is reflected in a tendency to appeal to poorly authenticated texts from the Islamic tradition in a polemical, selective manner. Those who engage in this practice want to take refuge in the alleged sanctity of a glorified past in order to conceal their own impotence and rigidity and silence the general populace. The result, however, is a fractured, compartmentalized Muslim community in which the majority of our scholars live in one realm, the majority of our intellectuals in another realm, and the majority of our lay people – many of whom are either isolated, alienated, ignorant, deluded, or the victims of rank superstition – in still another.⁷

Human decisions are influenced not only by knowledge and rational comprehension, but by the heart and the emotions as well. The latter represent psychological and spiritual dimensions that are affected to a large extent by the nature of an individual’s education and upbringing. Moreover, it is this non-intellectual dimension of the human being which releases one’s energies and potentials, and which serves as the determining force behind the choices an individual makes. In the final analysis, then, it is this dimension that tends to tip the scales in favor of a person’s going in one direction rather than another. God says:

وَلَوِ ٱتَّبَعَ ٱلۡحَقُّ أَهۡوَآءَهُمۡ لَفَسَدَتِ ٱلسَّمَـٰوَٲتُ وَٱلۡأَرۡضُ وَمَن فِيهِنَّ‌ۚ بَلۡ أَتَيۡنَـٰهُم بِذِڪۡرِهِمۡ فَهُمۡ عَن ذِكۡرِهِم مُّعۡرِضُونَ (٧١)  سُوۡرَةُ المؤمنون

But if the truth were in accord with their own likes and dislikes, the heavens and the earth would surely have fallen into ruin, and all that lives in them [would long ago have perished]!… (surah al-Mu’minun, 23:71)

يَـٰدَاوُ ۥدُ إِنَّا جَعَلۡنَـٰكَ خَلِيفَةً۬ فِى ٱلۡأَرۡضِ فَٱحۡكُم بَيۡنَ ٱلنَّاسِ بِٱلۡحَقِّ وَلَا تَتَّبِعِ ٱلۡهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ‌ۚ إِنَّ ٱلَّذِينَ يَضِلُّونَ عَن سَبِيلِ ٱللَّهِ لَهُمۡ عَذَابٌ۬ شَدِيدُۢ بِمَا نَسُواْ يَوۡمَ ٱلۡحِسَابِ (٢٦)  سُوۡرَةُ صٓ

[And We said:] “O David! Behold, We have made thee a [prophet and thus, Our] vicegerent on earth: judge, then, between men with justice, and do not follow vain desire, lest it lead thee astray from the path of God:…” (surah Sad, 38:26)

Hence, interest in the intellectual aspect of knowledge alone – without concern for its psychological, spiritual, and emotional dimensions – is not sufficient to prepare human beings to bear their God-given responsibilities and to make effective use of their abilities

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and potentials, since action requires not only knowledge, but rather a response on the part of one’s will and emotions to the knowledge one possesses.

Reform movements have largely failed to revive the Muslim masses and deal effectively with the flaws in the Muslim community’s societal structures since their educational methods, both in the school and in the home, do not develop the character of Muslim citizens in such a way that they develop mature, effective hearts and consciences. God says:

أَفَلَمۡ يَسِيرُواْ فِى ٱلۡأَرۡضِ فَتَكُونَ لَهُمۡ قُلُوبٌ۬ يَعۡقِلُونَ بِہَآ أَوۡ ءَاذَانٌ۬ يَسۡمَعُونَ بِہَا‌ۖ فَإِنَّہَا لَا تَعۡمَى ٱلۡأَبۡصَـٰرُ وَلَـٰكِن تَعۡمَى ٱلۡقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ (٤٦)  سُوۡرَةُ الحَجّ

Have they, then, never journeyed about the earth, letting their hearts gain wisdom, and causing their ears to hear? Yet, verily, it is not their eyes that have become blind—but blind have become the hearts that are in their breasts! (surah al-Hajj, 22:46)

أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَ أَمۡ عَلَىٰ قُلُوبٍ أَقۡفَالُهَآ (٢٤) سُوۡرَةُ محَمَّد  

Will they not, then, ponder over this Qur’an? – or are there locks upon their hearts? (surah Muhammad, 47:24)

كَلَّا‌ۖ بَلۡۜ رَانَ عَلَىٰ قُلُوبِہِم مَّا كَانُواْ يَكۡسِبُونَ (١٤) 

Nay, but their hearts are corroded by all [the evil] they were wont to do! (surah al-Mutaffifun, 83:14)

تِلۡكَ ٱلۡقُرَىٰ نَقُصُّ عَلَيۡكَ مِنۡ أَنۢبَآٮِٕهَا‌ۚ وَلَقَدۡ جَآءَتۡہُمۡ رُسُلُهُم بِٱلۡبَيِّنَـٰتِ فَمَا ڪَانُواْ لِيُؤۡمِنُواْ بِمَا ڪَذَّبُواْ مِن قَبۡلُ‌ۚ كَذَٲلِكَ يَطۡبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلۡڪَـٰفِرِينَ (١٠١)  سُوۡرَةُ الاٴعرَاف

…God seals the hearts of those who deny the truth;… (surah al-A’raf, 7:101)

ٱلَّذِينَ يُجَـٰدِلُونَ فِىٓ ءَايَـٰتِ ٱللَّهِ بِغَيۡرِ سُلۡطَـٰنٍ أَتَٮٰهُمۡۖ ڪَبُرَ مَقۡتًا عِندَ ٱللَّهِ وَعِندَ ٱلَّذِينَ ءَامَنُواْۚ كَذَٲلِكَ يَطۡبَعُ ٱللَّهُ عَلَىٰ ڪُلِّ قَلۡبِ مُتَكَبِّرٍ۬ جَبَّارٍ۬ (٣٥)  سُوۡرَةُ المؤمن / غَافر

…God sets a seal on every arrogant, self-exalting heart. (surah Ghafir, 40:35)

وَٱلَّذِينَ ٱجۡتَنَبُواْ ٱلطَّـٰغُوتَ أَن يَعۡبُدُوهَا وَأَنَابُوٓاْ إِلَى ٱللَّهِ لَهُمُ ٱلۡبُشۡرَىٰ‌ۚ فَبَشِّرۡ عِبَادِ (١٧) ٱلَّذِينَ يَسۡتَمِعُونَ ٱلۡقَوۡلَ فَيَتَّبِعُونَ أَحۡسَنَهُ ۥۤ‌ۚ أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ هَدَٮٰهُمُ ٱللَّهُ‌ۖ وَأُوْلَـٰٓٮِٕكَ هُمۡ أُوْلُواْ ٱلۡأَلۡبَـٰبِ (١٨)  سُوۡرَةُ الزُّمَر

…Give, then, this glad tiding to [those of ] My servants who listen [closely] to all that is said, and follow the best of it: [for] it is they whom God has graced with His guidance, and it is they who are [truly] endowed with insight! (surah al-Zumar, 39:17–18)

Hence, in order for the Muslim community to recover the Qur’anic worldview and rebuild a system of rightly guided Islamic thought, we need to recognize that sound human instincts, the laws of the universe, and the realities of time and place on one hand, and revelation on the other hand, are the sources of Islamic knowledge. The former provide us with observable facts, while the latter gives true expression to these facts – placing them in the center of our awareness and, in this way, guiding our instincts and the choices we make with

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our God-given freedom. As for the senses, they serve as tools of reason, which is the measure of human thought. Based on logic and the fundamentals of reason and common sense, we make observations and comparisons that enable us to form judgments about the world. Then, in interaction with our conscience, emotions, and store of life experiences, these judgments move the will,⁸ which is the motive force behind all human action. The will serves as the basis for one’s choices and decisions, either in pursuit of righteousness, justice, and reform on earth – or in satisfaction of selfish whims and aggressive, self-serving ends, all of which lead one astray from the path of truth and goodness.

Consequently, in order for reform efforts to bear fruit, it is not enough for us to be concerned with the education our children receive in school. Rather, we need to be equally concerned about the education they receive in the home, since a child’s upbringing in this area constitutes the basis for his or her psychological formation. As such, it is one of the most critical factors in a human being’s life, since it leaves an indelible mark on one’s heart, conscience, and emotions by forming the fundamental character traits that he will carry with him throughout life. It is these character traits which direct a person’s choices and the way in which he uses his store of objective knowledge in response to concrete situations. As a result, we find that someone might know the right thing to do but not do it; conversely, someone might know that something is wrong, yet do it anyway. Similarly, we may find someone to be apathetic and unmoved at a time when, judging from the seriousness of the situation in which he finds himself and the dire consequences of inaction, one would expect him to fly into a rage. On the other hand, the same person might lose his temper or take radical measures in response to a situation in which, in view of the outcomes of acting in such a way, it would have been wiser to remain calm and self-controlled.

Hence, it is vital that, both as individuals and as a society, Muslims repair what is broken in their way of thinking and the thinking of future generations. This will involve reforming their educational methods, their approach to childrearing, and the way in which they address children’s emotional needs. Only in this way will they be able to build the community’s future on a foundation of love, understanding,

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healthy habit formation, inward conviction, courage, self-confidence, and a sense of self-confidence and dignity. As a precondition, as well as an outcome, of these processes, the Qur’anic worldview – the foundation for sound spiritual growth and knowledge – must be revived and nurtured. As a result, the Muslim community will be able to recover the purity of doctrinal belief, the positive, constructive outlook, and the moral probity that characterized the early Muslim generations, thereby laying the foundation for an enlightened Muslim mentality and conscientious, rightly guided action.

Globalism

Globalism is the feature of the phase in which all the various stages of human development come together to form interpenetrating circles of nearness and belonging – from the individual to the family, from relatives to neighbors, from the clan or tribe to the nation, to race – ending at last with the grand, original circle, which is our common humanity. Globalism is the twin sibling of a maturing human civilization with maturing scientific abilities. Such maturation has already eliminated many barriers of time and place, since the globalism of which it is the manifestation calls for nothing less than a discourse addressed to other human beings as brothers and sisters. After all, the world of globalism has no place for racism and provincialism, just as the scientific, law-governed understanding of the world, which has contributed to the emergence of universalism, has no place for superstition or delusion.

All the religions that preceded Islam were messages to particular peoples, who lived a primitive existence in relative isolation from each other. Moreover, the means through which these religions reached the peoples for whom they were intended was largely that of miracles. We can see the effects of the emphasis on the miraculous and the supernatural in the ancient religions that have survived to the present day – such as Hinduism (which originated among the people of India), Confucianism (which began among the people of China), Shintoism (an indigenous Japanese religion), and Judaism (which originated among the people of Israel). In fact, the Prophet Jesus also came performing miracles as a messenger to ‘the lost sheep’ of the people of Israel.

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As for Islam, it came as a message for people all over the world, to all the descendents of Adam. As a consequence, its discourse is addressed to all of humanity, and the means by which it reaches its hearers is a law-governed, scientific understanding of the universe and human beings’ place in it. Its message came in the form of a book (“Read!” said the angel Gabriel to the Prophet Muhammad), and its aims were justice and peace. For without justice there can be neither peace nor globalism. Conversely, where there is justice, knowledge, universality, and peace, there is no place for deceit, bigotry, wrongdoing, or aggression; rather, one is called to act justly toward others in an atmosphere of brotherhood, freedom, fairness, understanding, security, and peace. It should be understood, therefore, that globalism and peace are to be distinguished from globalization, hegemony, and exploitation.

It is commonly believed that globalization is something new. However, anyone who has studied economics and the history of the modern-day economy will realize that globalization is nothing but an old, stale concoction being served up in new bottles and under a new name. In reality, it is simply a manifestation of a colonialist, exploitative urge that moves the dominant economic powers of the world – who, armed with the wealth already at their disposal, storm through more barriers of place and time in order to commit even more wrongdoing, injustice, and exploitation at the expense of the weak and dispossessed.

This form of globalization thrives on an economic exploitation that serves the interests of the existing global powers. On the pretext of economic freedom (while at the same time erecting trade barriers for their own economic protection), the neocolonalist powers set out to vanquish the weak powers and despoil their material and human resources by means of military, economic, and cultural hegemony. As a consequence, the subjugated peoples and countries become nothing more than a source of raw materials, cheap labor, and available markets for the dominant neocolonialist states.

If the industries of the neocolonalist powers are stronger than their competitors in other countries, they preach the gospel of ‘economic freedom’ and support opening up the markets of those countries that fall under their influence, since in this way they can exploit these countries by flooding them with their own products. If, on the other

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hand, the dominant states find that their industries are in a position of relative weakness in relation to their foreign competitors – in order to maintain their dominant position in the world economy, they pull out the ‘economic protection’ card and seek to close their markets, as well as those of their satellite countries, in the face of their competitors. A brief glance at the conflicts that have taken place among the colonialist European empires, and particularly the history of the British Empire, will make clear the types of exploitative policies such empires have adopted in pursuit of their unsavory ambitions.

Globalization today is the same call for economic freedom for the superpowers, the ulterior motive for which appears to be to open the way for such powers to engage in even greater exploitation, control, and monopolization. This time, however, these processes are occurring on a much wider and more sinister scale than they have in the past. Making maximum use of space-age electronic gadgets, satellite communications, and the massive military and economic means at their disposal – not to mention the growing worldwide infatuation with such modern-day technological capacities – the superpowers have invaded weaker nations’ cultural and economic spheres with expo-nential success and ease, all the while benefiting from everything that might lure less advantaged peoples into a stupor of relaxation, obsessive consumption, and social and moral chaos.

Even when today’s economic superpowers call for ‘economic freedom,’ they insist on ‘protecting’ their own weak industries and products. Hence, while they call for so-called ‘freedom,’ they negotiate with one another behind the scenes to guarantee themselves the needed ‘protections’ and exceptions. At the same time, however, they refuse to allow weaker nations to take measures to protect their own vulnerable economies. In this way, the economic superpowers ensure that less advantaged nations’ resources, wealth, and markets remain at the full disposal of corrupt, exploitative cartels and transnational corporations with their already tested schemes to plunder and monopolize the assets and resources of defenseless peoples.

It should be clear, then, that globalism and globalization are not the same; on the contrary, they are polar opposites. Globalism gives rise to communication, peace among individuals and societies, brotherhood,

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compassion, and the fair sharing of benefits and resources. Globalization, by contrast, arises from, and gives rise to groundless self-importance, hegemony, control, exploitation, greed, global conflicts of all sorts – be they cultural, economic or, military – and a ‘globalistic’ regime that is imperialistic, monopolistic, and unjust.

Together with the growth of the communication movement – which has broken down more and more of the temporal and geo-graphical barriers that once separated the peoples of the world and the global exchange of interests on land and on sea, in the air and in space, physically, electronically, and with and without wires – the globalistic, scientific phase of human development, which commenced with the message brought through the Prophet Muhammad, has moved the peoples of the world closer to becoming a single global community. Moreover, whereas a single global community and government may at one time have seemed a mere pipe dream, the globalism movement afoot today has rendered such notions far more realistic.

Thinkers and reformers need to be aware of the fact that the current movement toward a truly humane globalism is an experiment of tremendous significance whose failure would constitute a painful, nay, catastrophic loss to humanity, and whose success would represent the fulfillment of a long-cherished dream. It would be no less than the achievement of the purpose for which human beings have been made God’s stewards on earth: namely, a life founded on brotherhood, justice, peace, and prosperity.

Communication, mutual recognition, and shared interests among the world’s nations and peoples will propel them toward the formation of a single human community, which reflects the oneness of their origins and interests, and their pristine, God-given aspirations. A single human community would, by nature, be subject to a single govern-mental order and shared, harmonious values that give rise to peaceful relations among members of the society. In such a situation, the individual is subject to the law, and relations based on power and violence are disavowed except in cases in which the legally ruling authority is required to act in order to rein in those who defy the order of the society and violate the rights of its members. The existence of international organizations such as the United Nations, despite their

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observable flaws and failures, is one sign pointing to the establishment of a humane, harmonious global order.

The critical question here is: will the nature of this single society, order, and government be determined by the globalizing forces of modern-day society, ruled as it is by a materialistic, racist, exploitative capitalism? Will they be determined by an order in which the strong dominate the weak, in which might is right? So, will humanity find itself in a jungle of ‘creative’ chaos, odious bigotry, and monopolies of power and wealth? Will it slip anew into the abyss of devastating conflicts – the first fruits of which have begun to appear in the form of endless revolutions and wars all over the world which, be they wars of self-interest, resistance, or terrorism, are outcome of tyranny, hegemony, and exploitation on the part of the modern-day pharaohs and pseudo-prophets of materialism?

The other alternative is that of globalism – that is, the establishment of a global community, order, and government on the basis of the principles of brotherhood, justice, cooperation, solidarity, security, peace, and a responsible, constructive use of freedom. This type of freedom protects the rights and interests of both the individual and the society, its limits being defined through a process of consultation that includes all strata of the society

يَـٰٓأَيُّہَا ٱلنَّاسُ إِنَّا خَلَقۡنَـٰكُم مِّن ذَكَرٍ۬ وَأُنثَىٰ وَجَعَلۡنَـٰكُمۡ شُعُوبً۬ا وَقَبَآٮِٕلَ لِتَعَارَفُوٓاْ‌ۚ إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡ‌ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ۬ (١٣)  سُوۡرَةُ الحُجرَات

(“…Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him” surah al-Hujurat, 49:13). What this means, in essence, is that the Muslim community has the responsibility to regain its vision and base its consultative system on a perspective whose point of departure is the fundamental unity of humankind. Viewing the spheres of human experience in terms of interlocking circles, this perspective affirms human diversity on both the individual and the communal levels; this is the essence of the Qur’anic worldview and the final divinely revealed message to human beings.

Reform must begin by rescuing the Muslim community from the distortions and falsehoods to which it has fallen prey and by creating a model of the global society whose scientific, inclusive perspective was conceived in the womb of the Muslim community. This model was first established during the days of the Prophet as a challenge and a beacon of hope both for present-day Muslims and humanity as a whole.

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God Almighty says:

إِنۡ هُوَ إِلَّا ذِكۡرٌ۬ لِّلۡعَـٰلَمِينَ (٢٧) لِمَن شَآءَ مِنكُمۡ أَن يَسۡتَقِيمَ (٢٨)  سُوۡرَةُ التّکویر

This [message] is no less than a reminder to all mankind – to every one of you who wills to walk a straight way. (surah al-Takwir, 81:27–28)

ٱدۡعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلۡحِكۡمَةِ وَٱلۡمَوۡعِظَةِ ٱلۡحَسَنَةِ‌ۖ وَجَـٰدِلۡهُم بِٱلَّتِى هِىَ أَحۡسَنُ‌ۚ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ‌ۖ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ (١٢٥)  سُوۡرَةُ النّحل

Call thou [all mankind] unto thy Sustainer’s path with wisdom and goodly exhortation, and argue with them in the most kindly manner:… (surah al-Nahl, 16:125)

يَـٰٓأَيُّہَا ٱلنَّاسُ ٱتَّقُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفۡسٍ۬ وَٲحِدَةٍ۬ وَخَلَقَ مِنۡہَا زَوۡجَهَا وَبَثَّ مِنۡہُمَا رِجَالاً۬ كَثِيرً۬ا وَنِسَآءً۬‌ۚ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلۡأَرۡحَامَ‌ۚ إِنَّ ٱللَّهَ كَانَ عَلَيۡكُمۡ رَقِيبً۬ا (١)  سُوۡرَةُ النِّسَاء

O mankind! Be conscious of your Sustainer, who has created you out of one living entity, and out of it created its mate, and out of the two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship. Verily, God is ever watchful over you!… (surah al-Nisa, 4:1)

Peace

As the Almighty Source of peace and compassion, God has given us the Qur’anic worldview as a guide by means of which to apply the principles of justice and establish the unity of mankind. Peace is based on the fact that, as we have already mentioned, humanity consists of diversity in unity, and unity in diversity. That is to say, humanity is a complex entity, which manifests itself in interpenetrating circles that begin with the individual and extend outward to the whole of the human race:

وَٱبۡتَغِ فِيمَآ ءَاتَٮٰكَ ٱللَّهُ ٱلدَّارَ ٱلۡأَخِرَةَ‌ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنۡيَا‌ۖ وَأَحۡسِن ڪَمَآ أَحۡسَنَ ٱللَّهُ إِلَيۡكَ‌ۖ وَلَا تَبۡغِ ٱلۡفَسَادَ فِى ٱلۡأَرۡضِ‌ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡمُفۡسِدِينَ (٧٧)  سُوۡرَةُ القَصَص

…do good [unto others] as God has done good unto thee; and seek not to spread corruption on earth: for, verily, God does not love the spreaders of corruption! (surah al-Qasas, 28:77)

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تُحِلُّواْ شَعَـٰٓٮِٕرَ ٱللَّهِ وَلَا ٱلشَّہۡرَ ٱلۡحَرَامَ وَلَا ٱلۡهَدۡىَ وَلَا ٱلۡقَلَـٰٓٮِٕدَ وَلَآ ءَآمِّينَ ٱلۡبَيۡتَ ٱلۡحَرَامَ يَبۡتَغُونَ فَضۡلاً۬ مِّن رَّبِّہِمۡ وَرِضۡوَٲنً۬ا‌ۚ وَإِذَا حَلَلۡتُمۡ فَٱصۡطَادُواْ‌ۚ وَلَا يَجۡرِمَنَّكُمۡ شَنَـَٔانُ قَوۡمٍ أَن صَدُّوڪُمۡ عَنِ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ أَن تَعۡتَدُواْ‌ۘ وَتَعَاوَنُواْ عَلَى ٱلۡبِرِّ وَٱلتَّقۡوَىٰ‌ۖ وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٲنِ‌ۚ وَٱتَّقُواْ ٱللَّهَ‌ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ (٢)  سُوۡرَةُ المَائدة

…but rather help one another in furthering virtue and God-conscious-ness, and do not help one another in furthering evil and enmity;… (surah al-Ma’idah, 5:2)

هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلۡمَلِكُ ٱلۡقُدُّوسُ ٱلسَّلَـٰمُ ٱلۡمُؤۡمِنُ ٱلۡمُهَيۡمِنُ ٱلۡعَزِيزُ ٱلۡجَبَّارُ ٱلۡمُتَڪَبِّرُ‌ۚ سُبۡحَـٰنَ ٱللَّهِ عَمَّا يُشۡرِڪُونَ (٢٣)  سُوۡرَةُ الحَشر

God is He save whom there is no deity: the Sovereign Supreme, the Holy, the One with whom all salvation rests,… (surah al-Hashr, 59:23)

وَٱللَّهُ يَدۡعُوٓاْ إِلَىٰ دَارِ ٱلسَّلَـٰمِ وَيَہۡدِى مَن يَشَآءُ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬ (٢٥)  سُوۡرَةُ یُونس

…God invites [man] unto the abode of peace, and guides him that wills [to be guided] onto a straight way. (surah Al-Yunus, 10:25)

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۞ وَإِن جَنَحُواْ لِلسَّلۡمِ فَٱجۡنَحۡ لَهَا وَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (٦١)  سُوۡرَةُ الاٴنفَال

 But if they incline to peace, incline thou to it as well, and place thy trust in God: verily, He alone is All-Hearing, All-Knowing! (surah al-Anfal, 8:61)

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱدۡخُلُواْ فِى ٱلسِّلۡمِ ڪَآفَّةً۬ وَلَا تَتَّبِعُواْ خُطُوَٲتِ ٱلشَّيۡطَـٰنِ‌ۚ إِنَّهُ ۥ لَڪُمۡ عَدُوٌّ۬ مُّبِينٌ۬ (٢٠٨)  سُوۡرَةُ البَقَرَة

O you who have attained to faith! Surrender yourselves wholly unto God, [literally, “Enter fully into peace…”] … (surah al-Baqarah, 2:208)

These selections from the Qur’an are some of the most important principles of Islamic thought, all of which could be further subdivided and analyzed, thereby yielding still more principles and criteria on the basis of which to detail the Islamic scientific method, the purpose of which is to establish a righteous, sound, healthy society.

Reform and Construction

It is part of people’s God-given nature to strive to obtain what they need in life. However, in the course of our striving for life and survival, there are opposing forces at work within us. On one hand, there is an animal-like tendency to prey on others and to obtain what we need by force if necessary. After all, al-nafs al-ammarah bi al-su’ (the self that incites to evil) is ready and willing to respond to its needs by resorting to force, violence, injustice, and aggression. On the other hand, there is a healthy, altruistic force within us that manifests itself as a spiritual awareness and a sense of what is right that moves the individual to act in accordance with the values of truth, justice, and compassion. As we are reminded by the following words from the Qur’an:

For, unto him who shall have transgressed the bounds of what is right, and preferred the life of this world [to the good of his soul], that blazing fire will truly be the goal! But unto him who shall have stood in fear of his Sustainer’s Presence, and held back his inner self from base desires, paradise will truly be the goal! (surah al-Nazi’at, 79:37–40)

Khalid ibn Mi’dan related that the Messenger of God had said, “The best food one could possibly eat is that which he has earned by the sweat of his brow. Indeed, the Prophet David, may peace be upon him, earned his own keep.”⁹ Similarly, A’ishah said, “The work of which the Messenger of God most approved was that in which a person perseveres.”¹⁰ Al-Tabarani relates in al-Awsat that the Prophet

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 said, “If you undertake some task, God wants you to do it to the best of your ability.” He also said, “Human beings are like unto God’s family. Hence, those most beloved to Him are those who are the best to their family.”¹¹ Similar to this is the Prophet’s statement that:

“Those most beloved to God are those who most help others, and the work most beloved to God is to bring joy to a Muslim’s heart, to relieve him of some distress, to perform some religious duty on his behalf [should he die before being able to do so], or to prevent him from suffering hunger…”¹²

Anas ibn Malik tells us that the Messenger of God once said, “If, when the Day of Judgment is imminent, one of you has a palm seedling in his hand, then if he is able to plant it before the Hour arrives, let him do so.”¹³

Human beings’ God-given ability to perceive the purposefulness and ethical core of existence and the link between the cosmos and the Creator who brought it into being likewise enables them to see the overall features of their role as stewards of God on earth. This same ability imbues people with an awareness of their responsibility to make good use of their freedom of choice, including the duty to put the earth’s resources to constructive, compassionate use, while holding the forces of corruption, injustice, and aggression at bay.

The divine revelation reflects our God-given human nature and affirms the centrality of morals, conscience, and an understanding of life’s mysteries and laws. Similarly, it affirms our God-given ability to develop the earth in creative ways, thereby establishing the value of constructive work well done and its role in enabling us to be the stewards we were meant to be and, in so doing, realizing the meaning of human existence and achieving true self-realization. When the Qur’anic worldview serves as our foundation, this sense of responsibility guides our stewardship and our decision making in such a way that we help by living in accord with its ethical principles to fulfill the purposes for which the creation was brought into being. In this way, we help to ensure that our endeavors to meet our material and spiritual needs take the form of righteous action and work well done in a spirit of accountability, humility, and fairness.

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The eternal life of the world to come is simply an extension or reflection of the quality of life we have led in this world, whether through conscientious striving, beneficial, constructive action, reform, development, wholesome enjoyment and the peace and tranquility these bring – or through striving propelled by greed, selfish ambition, and corrupt desires and the anxiety, confusion, and regret these leave in their wake. As we are reminded by the divine revelation:

وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّڪَوٰةَ‌ۚ وَمَا تُقَدِّمُواْ لِأَنفُسِكُم مِّنۡ خَيۡرٍ۬ تَجِدُوهُ عِندَ ٱللَّهِ‌ۗ إِنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٌ۬ (١١٠)  سُوۡرَةُ البَقَرَة

…Whatever good deed you send ahead for your own selves, you shall find it with God: behold, God sees all that you do. (surah al-Baqarah, 2:110)

بَلَىٰ مَنۡ أَسۡلَمَ وَجۡهَهُ ۥ لِلَّهِ وَهُوَ مُحۡسِنٌ۬ فَلَهُ ۥۤ أَجۡرُهُ ۥ عِندَ رَبِّهِۦ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ (١١٢)  سُوۡرَةُ البَقَرَة

Yea, indeed: everyone who surrenders his whole being unto God, and is a doer of good withal, shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve. (surah al-Baqarah, 2:112)

Beauty: Reality or Illusion?

Of relevance to the concept of reform and construction is the value of beauty in the Qur’anic worldview. Beauty is a universal value, which is manifested in the grandeur and masterful precision of the visible cosmos. Moreover, the human psyche has an inborn need for beauty and the pleasure it brings in all areas of life, both physical and spiritual. Moreover, just as beauty permeates all aspects of the observable universe (al-manzur), so also does it permeate the written revelation (al-mastur) through its descriptions of the wonders of the creation and the blessings God has bestowed on humankind, blessings by means of which we receive enjoyment and satisfaction through the senses of hearing and sight.

Regrettably, however, the rhetoric of self-negation that has pre-vailed for so long in Islamic discourse has suppressed the opposing discourse of self-realization, and in so doing, has gradually extinguished Muslims’ ability to enjoy the beauty of creativity, the mastery of an art, and the wonders of harmony, symmetry, and complementarity to be experienced in, for example, a masterfully done painting or an exquisite piece of music. Consequently, Muslims for the most part no longer strive with confidence and peace of mind to develop their creative aesthetic capacities. Instead, they experience a needless struggle within themselves between their God-given desire and need for beauty on

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one hand, and on the other hand, the conviction that by indulging such a desire, they are engaging in something forbidden or sinful. This, in turn, serves further to dull their consciences and undermine their ability to distinguish between right and wrong, between refreshment and debauchery. All this, moreover, is the outcome of an illusion, namely, the illusion that in the context of meeting our innate needs, there is a conflict between the message of the divine revelation (al-mastur) and the realities of the world of sensory perception (al-manzur).

It is flaws such as these in the prevailing Muslim mentality which have produced atomistic, literalistic thinking and a disregard for the factors of time and place that are so significant for the proper application of Islamic principles and concepts to changing circumstances, conditions, potentials, and challenges. Moreover, this same tendency toward atomistic, literalistic thinking has enabled political leaders and organizations to employ the ‘scholarly’ in the service of political power and control over the affairs of the Muslim community, by which means they subject the interests of the community as a whole to the interests of a small minority. Over time, despotism, oppression, and corruption have extinguished the flame of stewardship and constructive engagement and the concomitant values of beauty, creativity, and self-sacrifice. This, in turn, has made it possible for those in power to advance and preserve their own vested interests through a deceitful misuse of the example represented by the generation of Muslims who lived in the days of the Prophet. That is, by appealing to examples of the wars of self-defense and resistance which the early Muslims were obliged to wage against hostile Arab Bedouin tribes and aggressive nearby empires, such leaders have kept their populations locked into a warfare mentality that leaves no room for recreation, creativity, or aesthetic enjoyment. Together with the rhetoric of subjection and self-negation, this contrived perspective has enabled autocratic rulers to repress vital aspects of our God-given nature, while furthering terrorism and political oppression.

Thus it is that Muslims have failed to appreciate much of the significance and value of beauty as it is portrayed in the texts of the Qur’an and the Prophetic Sunnah. Such texts convey the aesthetic dimensions of existence through a variety of images and rhetorical styles, and

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through descriptions of the creation in its beauty and grandeur. The pursuit of beauty and its enjoyment are inseparable from the full experience of self-realization, which is a natural extension of the God-given human nature affirmed in the Qur’an. Nevertheless, this affirmation of the human need for beauty – or any other human need, for that matter – must not be understood to mean that the changing realities of time and place, which for a variety of reasons (social, spiritual, cultural, and the like) may not reflect human nature in its healthy state, are what alone determines the proper applications of Islamic teachings or the most suitable way to meet human needs.

Hence, it behooves Muslim thinkers and leaders to read both the Qur’an and the important texts to be found in the Prophetic Sunnah with a comprehensive point of view – by means of which they can penetrate to the true meanings of both the Qur’an and the Sunnah as both pertain to the significance and role of creativity, harmony, symmetry, and beauty in the life of the individual and the community. Despite the lack of clarity among Muslims at this time concerning what the Islamic worldview has to say about our innate love of beauty in the various spheres of existence, we find that gleams of light from the Islamic worldview within the Muslim mind and heart have led to the most exquisite creativity in various areas of enjoyment, both auditory and visual; these areas include the recitation of the Qur’an, the singing of hymns and religious songs, calligraphy, and Islamic architecture and ornamentation.

Of significance is the fact that the Messenger of God – despite the challenges he faced in his day – affirmed the importance of enjoyment and recreation, since weariness leads to boredom and lethargy. We read in al-Mu’jam al-Awsat that the Supporters (al-ansar) of the Prophet once wanted to join in a wedding celebration, but some of the Prophet’s Companions objected to the idea. The Prophet’s response was to tell these Companions not to interfere. In so doing, he demonstrated his appreciation for the human need for recreation, entertainment, and the enjoyment of the beauties of singing and dancing. In fact, he went so far as to compose a festive, even witty wedding song for the occasion, to be sung to the beating of drums. Similarly, we find that the Messenger of God made it possible for his wife, the Mother of

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the Faithful A’ishah, to enjoy watching a troupe of Abyssinian men who had come to Madinah to dance and put on a display of strength and skill with their spears and shields. (Sahih Muslim)

The Islamic worldview does not promote deprivation for the sake of deprivation: we are not required as Muslims to deprive the eye of the pleasure of seeing, the ear of the pleasure of hearing, nor the imagination of the pleasure of creativity and beauty; any such belief is based on a misunderstanding of certain passages from the Qur’an or the Prophetic Sunnah having to do with visual representation and sculpture (two-dimensional and three-dimensional art) – associated with pagan, polytheistic worship or the use of music in gatherings devoted to drunkenness and debauchery. For these represent instances of seeing and hearing that have nothing to do with the experience of beauty, but rather with decadence, perversion, and excess – in short, with those worldly pursuits to which the Qur’an refers as “…an enjoyment of self-delusion…” (surah Al Imran, 3:185).

God Almighty says:

خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّ وَصَوَّرَكُمۡ فَأَحۡسَنَ صُوَرَكُمۡ‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ (٣)  سُوۡرَةُ التّغَابُن

He has created the heavens and the earth in accordance with [an inner] truth, and has formed you – and formed you so well; and with Him is your journey’s end. (surah al-Taghabun, 64:3)

۞ يَـٰبَنِىٓ ءَادَمَ خُذُواْ زِينَتَكُمۡ عِندَ كُلِّ مَسۡجِدٍ۬ وَڪُلُواْ وَٱشۡرَبُواْ وَلَا تُسۡرِفُوٓاْ‌ۚ إِنَّهُ ۥ لَا يُحِبُّ ٱلۡمُسۡرِفِينَ (٣١) قُلۡ مَنۡ حَرَّمَ زِينَةَ ٱللَّهِ ٱلَّتِىٓ أَخۡرَجَ لِعِبَادِهِۦ وَٱلطَّيِّبَـٰتِ مِنَ ٱلرِّزۡقِ‌ۚ قُلۡ هِىَ لِلَّذِينَ ءَامَنُواْ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا خَالِصَةً۬ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۗ كَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَعۡلَمُونَ (٣٢)  سُوۡرَةُ الاٴعرَاف

O children of Adam! Beautify yourselves for every act of worship, and eat and drink [freely], but do not waste: verily, He does not love the wasteful! Say: “Who is there to forbid the beauty which God has brought forth for His creatures, and the good things from among the means of sustenance?” Say, “They are [lawful] in the life of this world unto all who have attained to faith – to be theirs alone on Resurrection Day….” (surah al-A’raf, 7:31-32)

وَٱلۡأَرۡضَ مَدَدۡنَـٰهَا وَأَلۡقَيۡنَا فِيهَا رَوَٲسِىَ وَأَنۢبَتۡنَا فِيہَا مِن كُلِّ شَىۡءٍ۬ مَّوۡزُونٍ۬ (١٩)   سُوۡرَةُ الحِجر

And the earth – We have spread it out wide, and placed on it mountains firm, and caused [life] of every kind to grow on it in a balanced manner. (surah al-Hijr, 15:19)

وَمَا يَسۡتَوِى ٱلۡبَحۡرَانِ هَـٰذَا عَذۡبٌ۬ فُرَاتٌ۬ سَآٮِٕغٌ۬ شَرَابُهُ ۥ وَهَـٰذَا مِلۡحٌ أُجَاجٌ۬ۖ وَمِن كُلٍّ۬ تَأۡڪُلُونَ لَحۡمً۬ا طَرِيًّ۬ا وَتَسۡتَخۡرِجُونَ حِلۡيَةً۬ تَلۡبَسُونَهَاۖ وَتَرَى ٱلۡفُلۡكَ فِيهِ مَوَاخِرَ لِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡڪُرُونَ (١٢)   سُوۡرَةُ فَاطِر

…the two great bodies of water [on earth] are not alike, the one sweet, thirst-allaying, pleasant to drink, and the other salty and bitter: and yet, from either of them do you eat fresh meat, and [from either] you take gems which you may wear; and on either thou canst see ships ploughing through the waves, so that you might [be able to] go forth in quest of some of His bounty, and thus have cause to be grateful. (surah Fatir, 35:12)

(pg.114)

وَٱلۡأَنۡعَـٰمَ خَلَقَهَا‌ۗ لَڪُمۡ فِيهَا دِفۡءٌ۬ وَمَنَـٰفِعُ وَمِنۡهَا تَأۡڪُلُونَ (٥)وَلَكُمۡ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسۡرَحُونَ (٦) وَتَحۡمِلُ أَثۡقَالَڪُمۡ إِلَىٰ بَلَدٍ۬ لَّمۡ تَكُونُواْ بَـٰلِغِيهِ إِلَّا بِشِقِّ ٱلۡأَنفُسِ‌ۚ إِنَّ رَبَّكُمۡ لَرَءُوفٌ۬ رَّحِيمٌ۬ (٧) وَٱلۡخَيۡلَ وَٱلۡبِغَالَ وَٱلۡحَمِيرَ لِتَرۡڪَبُوهَا وَزِينَةً۬‌ۚ وَيَخۡلُقُ مَا لَا تَعۡلَمُونَ (٨)  سُوۡرَةُ النّحل

And He creates cattle: you derive warmth from them, and [various other] uses; and from them you obtain food; and you find beauty in them when you drive them home in the evenings and when you take them out to pasture in the mornings. And they carry your loads to [many] a place which [otherwise] you would be unable to reach without great hardship to yourselves. Verily, your Sustainer is most compassionate, a dispenser of grace! (surah al-Nahl, 16:5–8)

۞ وَهُوَ ٱلَّذِىٓ أَنشَأَ جَنَّـٰتٍ۬ مَّعۡرُوشَـٰتٍ۬ وَغَيۡرَ مَعۡرُوشَـٰتٍ۬ وَٱلنَّخۡلَ وَٱلزَّرۡعَ مُخۡتَلِفًا أُڪُلُهُ ۥ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ مُتَشَـٰبِہً۬ا وَغَيۡرَ مُتَشَـٰبِهٍ۬‌ۚ ڪُلُواْ مِن ثَمَرِهِۦۤ إِذَآ أَثۡمَرَ وَءَاتُواْ حَقَّهُ ۥ يَوۡمَ حَصَادِهِۦ‌ۖ وَلَا تُسۡرِفُوٓاْ‌ۚ إِنَّهُ ۥ لَا يُحِبُّ ٱلۡمُسۡرِفِينَ (١٤١)  سُوۡرَةُ الاٴنعَام

For it is He who has brought into being gardens – [both] the cultivated ones and those growing wild – and the date-palm, and fields bearing multiform produce, and the olive tree, and the pomegranate: [all] resembling one another and yet so different!… (surah al-A’raf, 6:141)

وَلَقَدۡ جَعَلۡنَا فِى ٱلسَّمَآءِ بُرُوجً۬ا وَزَيَّنَّـٰهَا لِلنَّـٰظِرِينَ (١٦)  سُوۡرَةُ الحِجر

And indeed, We have set up in the heavens great constellations, and endowed them with beauty for all to behold; (surah al-Hijr, 15:16)

إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنۡيَا بِزِينَةٍ ٱلۡكَوَاكِبِ (٦)  سُوۡرَةُ الصَّافات

Behold, We have adorned the skies nearest to the earth with the beauty of stars, (surah al-Saffat, 37:6)

أَفَلَمۡ يَنظُرُوٓاْ إِلَى ٱلسَّمَآءِ فَوۡقَهُمۡ كَيۡفَ بَنَيۡنَـٰهَا وَزَيَّنَّـٰهَا وَمَا لَهَا مِن فُرُوجٍ۬ (٦)  سُوۡرَةُ قٓ

Do they not look at the sky above them – how We have built it and made it beautiful and free of all faults? (surah Qaf, 50:6)

إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِينَةً۬ لَّهَا لِنَبۡلُوَهُمۡ أَيُّہُمۡ أَحۡسَنُ عَمَلاً۬ (٧)  سُوۡرَةُ الکهف

Behold, We have willed that all beauty on earth be a means by which We put men to a test, [showing] which of them are best in conduct; (surah al-Kahf, 18:7)

يَـٰعِبَادِ لَا خَوۡفٌ عَلَيۡكُمُ ٱلۡيَوۡمَ وَلَآ أَنتُمۡ تَحۡزَنُونَ (٦٨) ٱلَّذِينَ ءَامَنُواْ بِـَٔايَـٰتِنَا وَڪَانُواْ مُسۡلِمِينَ (٦٩) ٱدۡخُلُواْ ٱلۡجَنَّةَ أَنتُمۡ وَأَزۡوَٲجُكُمۡ تُحۡبَرُونَ (٧٠) يُطَافُ عَلَيۡہِم بِصِحَافٍ۬ مِّن ذَهَبٍ۬ وَأَكۡوَابٍ۬‌ۖ وَفِيهَا مَا تَشۡتَهِيهِ ٱلۡأَنفُسُ وَتَلَذُّ ٱلۡأَعۡيُنُ‌ۖ وَأَنتُمۡ فِيهَا خَـٰلِدُونَ (٧١)  سُوۡرَةُ الزّخرُف

[And God will say:] “O you servants of Mine! No fear need you have today, and neither shall you grieve – [O you] who have attained to faith in Our messages and have surrendered your own selves unto Us! Enter paradise, you and your spouses, with happiness blest!” [And there] they will be waited upon with trays and goblets of gold; and here will be found all that the soul might desire, and [all that] the eyes might delight in. And therein shall you abide…. (surah al-Zukhruf, 43:68–71)

In an account related earlier on the authority of ‘Abd Allah ibn Mas’ud, we are told that the Messenger of God once said, “No one shall enter paradise in whose heart there is even so much as an atom’s weight of conceit.” Upon hearing this, one man said, “But one generally likes his clothing and shoes to be nice-looking.” In reply the Messenger of God said, “Indeed, God is Beautiful and loves beauty. As

(pg.115)

for conceit, it is wanton disregard for the truth and contempt for others.”¹⁴ The same message is conveyed by the following hadiths:

Abu al-Darda’ related that the Messenger of God had said, “If you come to visit your brethren, dress your very best and put your saddlebags in order. Thus will you distinguish yourselves among people. Verily, God does not condone obscenity/indecency [al-fuhsh] and ….”¹⁵

Abu Hurayrah related that the Prophet had once said, “God-given human nature (fitra) is manifested in five things: circumcision, shaving the pubic hair, clipping the nails, plucking the hair under the armpits, and clipping the moustache;”¹⁶ “Verily, God loves to see the effects of His generosity on His servant,”¹⁷ and, “If anyone has hair, he should take good care of it.”¹⁸

Once, when the wife of Ibn AbI al-Saqr was visiting A’ishah, the Mother of the Faithful, she heard a woman ask her, “O Mother of the Faithful, I have hairs on my face. Shall I pluck them out in order to look more beautiful for my husband?” A’ishah replied, “Yes, remove whatever would detract from your appearance, and prepare to meet your husband the way you would if you were preparing to make a visit. If your husband instructs you to do something, comply with his wishes, and if he insists that some-thing be done, honor his request. And take care not to receive into your house someone he disapproves of.”¹⁹

Abu Darr related that the Messenger of God had said, “The best thing with which to conceal gray hair is henna or katam.”²⁰

It will be clear from the foregoing that when beauty is cultivated in response to sound impulses (such as the desire to please one’s husband, to honor someone one is visiting, and the like), it brings satisfaction and contentment in both this world and the next; when, on the other hand, it is cultivated in pursuit of purely worldly aims or illicit pleasure, it becomes ‘an enjoyment of self-delusion.’

(pg.116)