A springboard for
cultural reform
Abdulhamid A. Abusulayman
The International Institute of Islamic Thought
London – Washington
(pg.iii)
©THE INTERNATIONAL INSTITUTE OF ISLAMIC THOUGHT,
1432AH/2011CE
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The views and opinions expressed in this book are
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Typesetting and cover design by Sideek Ali
(pg.iv)
To
the sons of Islam, to the sons of man, a hope and a prayer that the Muslim community
and humanity at large might recapture the primordial Islamic vision, the
worldview that encompasses human accountability before the Divine both
individually and collectively: a vision of ‘power in the service of truth,’ a vision
of justice and charity, a vision of striving, creativity, and giving, a vision of
knowledge and globalism, a vision of pride and dignity, a vision of brotherhood
and solidarity, a vision of compassion, security, and peace…
A
hope and prayer for coming generations that are diligent and capable, that lead
the procession of pioneering leadership, that rescue the spirit of humanity,
guiding it toward the horizons of brotherhood and justice, and bringing us soon
to the shores of security and peace.
A
hope and a prayer to the Most Compassionate, Who hears our pleas.
(pg.vi)
CONTENTS
Foreword
-- xi
Preface
-- xiii
Introduction
to the Arabic Edition -- xv
CHAPTER I
The
Qur’anic Worldview and Human Culture: -- 1
The Qur’anic Worldview as the Foundation for Reform --
1
How Did the Islamic Worldview Become Distorted? -- 4
The Conflict Between Revelation and Reason: Reality or
Illusion? -- 15
The Islamic Worldview Between the Prophet’s Companions
and the Desert Arabs -- 22
What is the Qur’anic Worldview? -- 30
Self and Other in the Qur’anic Worldview
-- 40
The Qur’anic Worldview is One of World
Peace -- 55
Constants and Variables in the
Dimensions of Time and Place -- 63
A Realistic Idealism – 66
CHAPTER II
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
(pg.vii)
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 III
The
Qur’anic Worldview: The Foundation, Starting Point,
and
Inspiration for Reform and Construction – 117
CHAPTER IV
The
Islamic Worldview and Humanitarian Ethical Concepts -- 122
Beyond Vision: Lest We Sow the Sea -- 124
How Do We Develop Islamic Social Sciences and Live Out
the Islamic Vision? – 130
CHAPTER V
The
International Institute of Islamic Thought’s Plan for the
Development
of University Curricula -- 137
A Flexible Program -- 141
Educational Curricula and Programs -- 141
A Final Word -- 143
Appendix
1: Equations for Reform -- 145
Appendix
ii: Faith: A Matter of Reason, or the Miraculous? -- 149
Introduction -- 149
Rational Proof as the Best Foundation for the
Authoritative
Claims of Revelation -- 150
Notes
-- 165
(pg.ix)
The
Qu’ran
وَمَنۡ أَرَادَ ٱلۡأَخِرَةَ وَسَعَىٰ لَهَا سَعۡيَهَا
وَهُوَ مُؤۡمِنٌ۬ فَأُوْلَـٰٓٮِٕكَ ڪَانَ سَعۡيُهُم مَّشۡكُورً۬ا (١٩) سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء
Verily, this Qur’an shows the way to all that is most
upright,… (sūrah al-Isrā’, 17:9)
قُل لَّٮِٕنِ ٱجۡتَمَعَتِ ٱلۡإِنسُ وَٱلۡجِنُّ
عَلَىٰٓ أَن يَأۡتُواْ بِمِثۡلِ هَـٰذَا ٱلۡقُرۡءَانِ لَا يَأۡتُونَ بِمِثۡلِهِۦ
وَلَوۡ كَانَ بَعۡضُہُمۡ لِبَعۡضٍ۬ ظَهِيرً۬ا (٨٨) سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء
Say: “If all mankind and all invisible beings would come
together with a view to producing the like of this Qur’an, they could not
produce its like even though they were to exert all their strength in aiding one
another!” (sūrah al-Isrā’, 17:88)
الٓرۚ ڪِتَـٰبٌ أَنزَلۡنَـٰهُ إِلَيۡكَ
لِتُخۡرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ بِإِذۡنِ رَبِّهِمۡ إِلَىٰ
صِرَٲطِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ (١) سُوۡرَةُ إبراهیم
…A divine writ [is this – a revelation] which
We have bestowed upon thee from on high in order that thou might bring forth
all mankind, by their Sustainer’s leave, out of the depths of darkness into the
light: onto the way that leads to the Almighty, the One to whom all praise is
due. (sūrah Ibrahīm, 14:1)
وَلَقَدۡ جِئۡنَـٰهُم بِكِتَـٰبٍ۬ فَصَّلۡنَـٰهُ
عَلَىٰ عِلۡمٍ هُدً۬ى وَرَحۡمَةً۬ لِّقَوۡمٍ۬ يُؤۡمِنُونَ (٥٢) سُوۡرَةُ الاٴعرَاف
For, indeed, We did convey unto them a divine writ
which We clearly, and wisely, spelled out – a guidance and a grace unto people
who will believe. (sūrah al-Aᶜrāf, 7:52)
The
Hadith
ᶜAlī ibn Abī
Tālib (RAA)1 related that the Messenger of God (SAAS)2
had said, “There will be temptations.” “What will be the way out of
them, O Messenger of God?” Ali asked. “The Book of God,” he replied. “In it
there are reports of events in the times that preceded you, as well as of events
that will take place after you. It contains precepts on the basis of which to judge
amongst yourselves, and which are to be taken with the utmost seriousness.… It
is the rope of God that will not break, it is a tiding full of wisdom, it is
the straight path. It is the source of guidance by virtue of which one’s
passions will not go astray and one’s tongue will speak the truth without
ambiguity. Scholars never get their fill of it, nor does it wear out from overuse.
Its wonders never cease, and it contains the words which, when the jinn heard
them they exclaimed, ‘…Verily, we have heard a wondrous discourse, guiding towards
consciousness of what is right; and so We have come to believe in it…’ (Sūrah
al-Jinn, 72:1-2). Those who utter its words speak truth, those who act on
it are rewarded, those who base their judgments on it carry out justice, and
those who call others to it guide them to the straight path.”3
1 RAA:
Radiyā Allāhu ᶜanhu (May God be pleased with him).
2 SAAS:
Sallā Allāhu ᶜalayhi wa sallam (May God’s blessings and peace be upon
him).
3
Narrated by al-Tirmidhī.
(pg.ix)
(pg.x)
FOREWORD
THE
International Institute of Islamic Thought (IIIT) has great pleasure in
presenting Dr. AbdulHamid AbuSulayman’s study, The Qur’anic Worldview: A
Springboard for Cultural Reform which forms the English translation of the
author’s Arabic original, al-Ru’yah al-Kawniyyah al-Hadariyyah.
This
is a carefully reasoned, reflective work, the chief aim of which is to explore
the reasons for the deteriorating state of the Muslim world and to address one
of the central questions facing Muslims today – how to reverse the decline into
which they have fallen and recover the brilliance of Islam’s once great
civilization. Looking back at the various stages of Islamic historical
development, the author puts forward a solution that focuses on the recovery of
what is termed, the Qur’anic worldview. It was the strict internalization of
this perspective and close adherence to the principles of the Qur’an which, he
contends, played a key factor in galvanizing the early fledgling Muslim
community to achieve the successes that they once did, the profound impact of
which is felt to this day. The rebirth of Islamic identity through this
Qur’anic worldview, insists the author, is the key requirement of our times and
a prerequisite for any future healthy and viable development of the Ummah.
Where dates are cited according to the Islamic
calendar (hijrah) they are labelled AH. Otherwise they follow the Gregorian
calendar and labelled CE where necessary. Arabic words are italicized except
for those which have entered common usage. Diacritical marks have been added
only to those Arabic names not considered modern.
The IIIT, established in 1981, has served as a major
center to facilitate sincere and serious scholarly efforts based on Islamic vision,
values and principles. Its programs of research, seminars and conferences
during the last thirty years have resulted in the publication of more than
(pg.xi)
four
hundred titles in English and Arabic, many of which have been translated into
several other languages.
We would like to express our thanks to Thomas Goldberg
for the quality of his editorial work as well as the editorial and production
team at the IIIT London Office and all those who were directly or indirectly involved
in the completion of this work.
IIIT
London Office
June
2011
(pg.xii)
PREFACE
THE
question of what worldview one embraces is, whether consciously or
unconsciously, a pivotal issue for every individual and every community, since
it goes to the heart of who we are, the meaning and purpose of our existence,
and what moves us to action in the world. The sounder and more positive one’s
worldview and the greater one’s conscious awareness of it, the clearer will be
one’s sense of identity, and the more dynamism, positive energy, and creativity
will be at one’s disposal for the building of a healthy human civilization, in
which life’s true meaning and its sublime, God-given purpose are lived out.
Never in history has a nation lived creatively,
purposefully, and constructively unless by virtue of the dynamism of its vision
of itself and the world around it. Conversely, never in history has a nation
grown backward and ossified, eventually disintegrating and falling into
oblivion, but that it has done so as a result of the passivity and distorted
nature of its worldview.
Through a penetrating, comprehensive review of the
Muslim community’s worldview and the stages through which it has passed over
time, this book identifies one of the most fundamental reasons for the
advancement of Muslim civilization in its early years. At the same time, it
reveals important aspects of the distortion that has effected the Muslim
community’s perceptions and the resultant dangers it now faces. I set out to
describe how this worldview can be recovered in such a way that the Muslim
community and its individual members can recapture the positive dynamism of
their past, thereby rescuing Muslim civilization and, along with it, human
civilization in its entirety.
(pg.xiii)
INTRODUCTION TO THE ARABIC EDITION
GIVEN
all the works I have published to date, one might wonder what would have
motivated me to write this extended reflection on the Islamic worldview at this
particular point in time. In 1960, at which time I was doing my master’s degree
in political science at the University of Cairo, I wrote a book entitled Nazariyyat
al-Islam al-Iqtisadiyyah: al-Falsafah wa al-Wasa’il al-Mu’asirah (The
Islamic Theory of Economics: Philosophy and Contemporary Means). This was followed
in 1987 by the publication of my Towards an Islamic Theory of International
Relations: New Directions for Methodology and Thought,1
in which I apply the same methodology that gave rise to my book, Nazariyyat
al-Islam al-Iqtisadiyyah. The theory expounded in this book led me to an
understanding of texts and the Islamic heritage in a way that has yielded
perspectives that could not have emerged through the methods applied in
traditional Islamic studies. The method I have employed in my treatment of the
theory of international relations – in the context of which I seek to adhere to
an approach that is as objective, unbiased, inductive, and disciplined – is
based on the texts and higher intents of the Islamic revelation, the wisdom
embodied in the application of this revelation during the days of the Prophet
Muhammad and the era of the rightly guided caliphs, as well as contemporary
studies of human nature, both individual and collective, and the laws of the
universe.
Even as a youth being schooled in the holy city of
Makkah, the crisis resulting from the Muslim community’s ongoing decadence and
backwardness was a major concern for me. These phenomena were on the order of a
riddle that captured my attention and fired my imagination. There being in a
house as large and quiet as ours no enjoyment greater or diversion more
inviting than that of reading. I would spend long hours in our vast library,
which was well-stocked with books on
(pg.xv)
Islamic
history and tradition as well as works by leading contemporary thinkers.
These experiences led me eventually to the study of
political science. In 1986, I published Azmat al-‘Aql al-Muslim (Crisis
in the Muslim Mind), which brought together the fruits of my thought and experience
over the years. In this book, I reexamine many of the issues treated earlier in
the book Islamiyyat al-Ma’rifah: Al-Khittah wa al-Injazat (The
Islamization of Knowledge: Plan and Achievements),2 which
sets forth the points of departure for the International Institute of Islamic
Thought’s (IIIT’s) message and mission and the results of the Institute’s
international conference in Islamabad on the Islamization of knowledge, the
Muslim mindset, and scientific research. Some of the issues I reexamine in Crisis
in the Muslim Mind touch on the areas of childrearing and education, both
of which were focuses of Dr. Farouqi’s interest and concern.
During my years at King Saud University, the
International Symposium, and the IIIT, I taught in the university, participated
in Muslim youth activities, and explored issues relating to Islamic thought. I
also spent ten years at the International Islamic University, Malaysia (IIUM),
where I worked toward fulfilling IIIT’s vision of reform in the realms of
thought and emotion. I attempted to confront the crisis in Islamic thought
through the unification of Islamic knowledge on the level of texts, vision,
values, concepts, society, and day-to-day life. In so doing, I sought to help
Muslims live in accordance with their God-given pristine human nature and the
laws of the universe since, as I see it, only in this way will we be able to
resolve the crisis in the Muslim will and heart, a crisis that begins in a
child’s emotional and spiritual upbringing, and which needs to be addressed through
a focus on parental nurture and related programs and literature.
It was with such aims in mind that the IIUM adopted a
double major track comprised of dual specializations in Islamic studies and
social studies. It developed three new courses entitled, ‘The Family and
Parenting,’ ‘Creative Thinking and Problem-Solving,’ and ‘The Rise and Fall of
Civilizations.’ In addition, it developed two new diploma programs in the
Education Department to prepare instructors who would be qualified to offer
these courses in the Department of
(pg.xvi)
Psychology,
the Faculty of Islamic Revealed Knowledge and Human Sciences. These measures
were taken with a view to making the aforementioned courses into requirements
for all students regardless of their particular majors. In this way, students
would be prepared to become model parents capable of raising a generation free
of distorted educational, behavioral, intellectual, and doctrinal concepts and
practices.
Another step taken by the IIUM was to establish a
school that would encompass preschool-through-secondary education. This school
that would offer instruction to both boys and girls, would operate under IIUM’s
supervision and management, and would serve, through the direction and content
of its curriculum and activities, as a testing ground for IIUM’s proposed
educational philosophy.
In addition to the school’s uniquely developed study
materials and its Islamic-based architectural layout, which is designed to meet
students’ needs in the most ideal manner throughout the stages of their
educational journeys – contact between the sexes is regulated in such a way as
to achieve Islamic social, ethical, and educational aims. The school seeks to
provide children with a balanced environment and sound social and psychological
growth at the various stages of their development. From preschool through third
grade, boys and girls study together, after which they are segregated in the
classroom but continue to mix during free periods and in a variety of
out-of-class activities. In this way, boys and girls experience a combination
of segregation and integration. In cases in which the number of students is
small, classes might continue to be mixed even past third grade; however, boys
and girls are separated spatially in the classroom in order to prevent
distraction, since it is at this stage of their development that children begin
to become aware of the distinction between them and the opposite sex.
Similarly, at this stage, children tend to gravitate toward members of their
own gender in relating to the opposite sex.
During the middle school phase (seventh to ninth
grades), girls and boys are segregated so as to avoid distraction in the
classroom, and in order not to provide conditions that would be conducive to
the occurrence of sexual contact. Such measures are deemed necessary in view of
children’s natural, but uninformed, curiosity and the likelihood of their
making attempts to discover more about the other gender and
(pg.xvii)
satisfy
sexual urges with one another before having arrived at a genuine awareness of
the responsibilities attendant upon sexual relations and the dangers it can
pose when engaged in irresponsibly. Such dangers have been observed
particularly in liberal societies, especially at this stage of young people’s
development – which, if not understood correctly, can lead to highly
undesirable consequences, including teen pregnancy and all this entails by way
of negative effects on those involved.
The sexes continue to be separated throughout
secondary school, which is the most critical phase of all, marked as it is by a
kind of rashness and readiness to take risks resulting from teenagers’ growing
sense of autonomy and tendencies to rebel, not to mention the physiological
changes they are experiencing and the sexual and psychological tensions these
produce.
At the university level, classes become integrated
once again, though male and female students are required to sit on separate
sides of the lecture hall. Male and female students have the opportunity to meet
during breaks and in eating areas. At the same time, there are girls-only halls
reserved for female students, who wish to keep to themselves at any time. The
IIUM encourages its male students to marry female classmates; in fact, it
offers financial assistance to those who wish to do so, and it encourages
students’ parents to support their children in such situations. Consequently,
there are growing numbers of marriages taking place between the IIUM’s male and
female students. This manner of arranging contact between the sexes, side by
side with education and consciousness-raising through courses such as ‘The
Family and Parenting,’ social and cultural activities that include both male
and female students, as well as segregated activities such as sports, has led
to a very low incidence of ‘problems’ in the sexual area, and those situations
in which such mistakes have occurred have generally ended in marriage for the
parties involved.
After completing my assigned task at the IIUM in 1999,
I went back to full-time volunteer work, along with colleagues with whom I had
founded the Muslim Students’ Association and the IIIT. It was during this
period that I devoted myself to the writing of Azmat al-Iradah wa al-Wijdan
al-Muslim (Crisis in the Muslim Will and Emotions),
(pg.xviii)
whose
central focus is the issue of emotional and spiritual education. My reflections
and experiences over the years had led me to the conviction that knowledge of
the right thing to do is no guarantee that we will do it – just as knowledge of
what is wrong is no guarantee that we will avoid it unless the individual’s emotional
and spiritual orientation is according to reason and appropriate values in the
direction of what reason affirms.
The Qur’anic account concerning the people of Israel
provides support for this conviction. We find, for example, that God Almighty
sent the Prophet Moses to deliver the people of Israel, who had been oppressed
and enslaved by the pharaohs. In keeping with God’s will to rescue them and
bestow His blessings upon them, Moses led them out into Sinai, where God
revealed on the tablets of the Sacred Law “…all manner of admonition…” (surah
al-A’raf, 7:145). However, their thinking became corrupted and distorted over
time. Consequently, God destined them to wander in the wilderness of Sinai for
forty years in order to correct their way of thinking, which had been warped
through their years of slavery, and in order to raise up a generation of
capable, free, strong men and women. It was only then that David could slay
Goliath (surah al-Baqarah, 2:251), and that “…a small host [became able
to] overcome a great host by God’s leave!…” (surah al-Baqarah, 2:249).
During my own journey of the spirit and mind, I have
found that whenever I am confronted with an issue or question that causes me
confusion, anxiety, or uncertainty, the most helpful thing to do is to examine
it carefully from an academic, sociological perspective. This involves dealing
with the divinely revealed texts in a comprehensive manner, which includes a
consideration of their overall context and message. In every case I encounter,
I find that the application of these texts’ higher intents, concepts, values,
and principles in a concrete, realistic, scientific manner yields perspectives,
insights, guidance, and wisdom that accord perfectly with human beings’ current
level of knowledge, as well as our era’s particular possibilities, needs, and
challenges.
The fruit of these systematic applications was the
writing and publication of a number of academic works, including al-Unf wa
Idarat
(pg.xix)
al-Sira al-Siyasi fi al-Fikr al-Islami: Bayn al-Mabda’ wa al-Khayar (Violence and
the Management of Political Conflict in Islamic Thought: Between Principle and
Choice), al-Insan bayna Shari’atayn (Man Between Two Laws); an
Occasional Paper entitled, Marital Discord: Recapturing Human Dignity
Through the Higher Objectives of Islamic Law; a lengthy article entitled, ‘Legally
Prescribed Punishments in Islam: Constants and Variables,’ and another
article entitled, ‘Ishkaliyyat al-Istibtad wa al-Fasad fi al-Fikr wa al-Tarikh
al-Siyasi al-Islami.’ In the last-named work, in which I seek to present a
new approach to political reform and Islamic governance, I attempt to explain
why, if Islam is based on justice, we still encounter so much corruption and
deviance in Arab-Muslim regimes and elsewhere in the life of Muslim societies.
My purpose in recounting the foregoing is to clarify
the various dimensions of my personal experience and to convey the intensity
with which I have grappled with these issues from the time I was young.
Eventually, however, this experience crystallized in the form of my first book,
Nazariyyat al-Islam al-Iqtisdiyyah,3 which was followed
by a writing career that extended half a century.
And now, as my time on earth nears its end and my
productive capacity wanes, I continue to face difficult questions and issues.
However, I find that the ‘crisis of thought and method’ points toward an
approach that will lead to sound thinking. Similarly, I find that the ‘crisis
in the Muslim will and emotions’ may help us to identify the difficulties
created by current educational approaches and practices in the Muslim community
and its members’ psychological and emotional makeup. At the same time, it
points to the way we may be able to bring an end to misguided practices and
approaches to human nurture and correct the manner in which we nurture young
Muslims’ minds and emotions.
However, merely grasping a sound way of thinking or
method of childrearing or education will not suffice to overcome the
backward-ness to which the Muslim community has succumbed. Rather, we need to
bring it out of the slough of marginalization and passivity into the realm of dynamism,
movement, pioneering action, and initiative – thereby helping it realize the
reform and progress which are its mission,
(pg.xx)
and
of which it is both capable and worthy. It is not enough for people to have a
tool in their hand if they are unaware of the purpose for which they have it.
For if the mere possession of the tool were sufficient to move Muslims to
action, they would have acted by now – possessed as they are of abundant
resources, and all the means necessary to enter the race, to exhibit their
creative capacities, and to excel.
The Islamic world preceded many countries – including
Japan, China, Russia, and others – in realizing the challenges posed by the
progress of Europe at large, and how to address them. Nevertheless, many nations
have managed not only to catch up with the West but even to surpass many
Western countries in the realm of creativity, innovation, and material
achievements. As for the Islamic peoples, one finds that despite all their
breathless admiration for the West and conformity to the West in all aspects of
life – be they civil or military, economic, or political – they have achieved
nothing but a superficial simulation while, at the same time, falling ever more
steadily into backwardness and neglect.
After centuries of failed attempts at imitation and
simulation, it has become clear that no matter how available the means may be
or how intense the suffering, nothing will change unless Muslims develop a
worldview that can give them a genuine sense of the meaning and purpose of
their existence and, in this way, serve as a motive force for positive,
constructive action and reform. In other words, without a positive worldview,
which provides a sense of purposefulness and motivation, the Muslim community
will remain static. Machines and tools, threats and exhortations, no matter how
abundant or well-stated, will be of no use to the community’s well-being. One
might liken the Muslim community to a machine that has been disassembled into
its component parts. Even if every one of these parts happens to be of great
value and in perfect condition, none of them will be able to perform its
function or contribute to any sort of productivity as long as it is viewed in
isolation from the entire entity of which it is a part.
In this connection, one notes the situation of the
tens of thousands of Muslims who have earned higher degrees in academic
research and various branches of education, but whose knowledge, tools, and
technical skills have done nothing to move the Muslim community
(pg.xxi)
forward
to more positive, constructive action. This is because movement and action are
products of vision, purpose, and motivation. He who has no vision, purpose, or
aim will never get anywhere no matter how abundant his store of information, tools,
or mechanisms.
The question now is: have my discussions of the crises
relating to Muslim educational methods and ways of thinking been a waste of
time? Would it have been better had I begun with the study of the Qur’anic
worldview and its various expressions rather than beginning, as I have, with
issues of thought and method, will and emotions, and their manifestations? In
answer to this question, I can only say that had I not already been steeped,
albeit unconsciously and incompletely, in the Qur’anic worldview with all the
benefits it has to offer us in our daily lives and in our pursuit of a
wholesome civilization – it would not have been possible for me to address the
issues of thought, method, will, and emotion to begin with. Nor would I have been
able – without having first studied, analyzed, and traced the development of
the issues of thought, method, and education – to perceive the hidden aspects
of the Islamic worldview and observe the ways in which it has been distorted,
nor to see how this distortion has influenced the course of Muslim thinking and
feeling. Hence, what we have is a cycle of influences and counterinfluences,
all of which need to be recognized in order for us to arrive at clarity,
understanding, and sound applications.
Be that as it may, after having grappled with the
issue of the Qur’anic worldview and its implications for human culture and
civilization, I was gratified to discover that I could now offer convincing
answers to a number of fundamental questions that had preoccupied and troubled
me for so long. Such questions have to do with my understanding of myself, the
meaning of my existence, my relationship with God, with others – and with the
principles, concepts, and values that function as the tools and mechanisms by means
of which the Islamic worldview can be translated into a concrete reality in our
lives. Moreover, it is through the concretization of this worldview that we, as
human beings, are able to achieve happiness, contentment, and peace of mind. As
God Almighty says to those who have sought His favor, “O thou human being that
hast attained to inner peace! Return thou unto thy Sustainer, well-pleased
[and] pleasing [Him]: enter,
(pg.xxii)
then,
together with My [other true] servants – yea, enter thou My paradise!” (surah
al-Fajr, 89:27–30). This, undoubtedly, is the outcome that can be hoped for
in both this world and the next by those who embrace and seek to live by the
effective, rightly guided vision, which the Qur’an presents us.
Lastly, it is my hope that reform-minded thinkers and
leaders will interact fruitfully with the subject of the Qur’anic worldview by
studying it with the thoroughness it merits, and by instilling it – through
childrearing, education, and professional training – in the hearts and minds of
the Muslim community’s sons and daughters. Only in this way, I believe, will we
be able to produce both wholesome individuals and wholesome institutions
through whose initiatives the Muslim community will rise and bear its message
to the world – succeeding, prospering, and producing a civilization imbued with
justice, brotherhood, solidarity, compassion, security, and peace.
فِى بِضۡعِ سِنِينَۗ لِلَّهِ ٱلۡأَمۡرُ مِن
قَبۡلُ وَمِنۢ بَعۡدُۚ وَيَوۡمَٮِٕذٍ۬ يَفۡرَحُ ٱلۡمُؤۡمِنُونَ (٤) بِنَصۡرِ
ٱللَّهِۚ يَنصُرُ مَن يَشَآءُۖ وَهُوَ ٱلۡعَزِيزُ ٱلرَّحِيمُ (٥) سُوۡرَةُ الرُّوم
“…On that day will the believers [too, have cause to] rejoice in
God’s succour: [for] He gives succour to whomever He wills, since He alone is
Almighty, a Dispenser of grace” (surah al-Rum, 30:4–5).
Through God comes all true success. On Him do we rely,
and it is He who hears and answers our supplications.
Praise be to God, The Lord and
Cherisher of the worlds.
AbdulHamid
AbuSulayman
Riyadh,
8/8/1429, 10/8/2008
لَآ أُقۡسِمُ بِيَوۡمِ ٱلۡقِيَـٰمَةِ (١) وَلَآ أُقۡسِمُ بِٱلنَّفۡسِ ٱللَّوَّامَةِ (٢) سُوۡرَةُ القِیَامَة
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمۡ لِمَا يُحۡيِيڪُمۡۖ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَحُولُ بَيۡنَ ٱلۡمَرۡءِ وَقَلۡبِهِۦ وَأَنَّهُ ۥۤ إِلَيۡهِ تُحۡشَرُونَ (٢٤) سُوۡرَةُ الاٴنفَال
بِيَـٰٓأَيُّہَا 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
وَلَا تَجۡعَلُواْ ٱللَّهَ عُرۡضَةً۬ لِّأَيۡمَـٰنِڪُمۡ أَن تَبَرُّواْ وَتَتَّقُواْ وَتُصۡلِحُواْ بَيۡنَ ٱلنَّاسِۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ۬ (٢٢٤) سُوۡرَةُ البَقَرَة
الٓرۚ كِتَـٰبٌ أُحۡكِمَتۡ ءَايَـٰتُهُ ۥ ثُمَّ فُصِّلَتۡ مِن لَّدُنۡ حَكِيمٍ خَبِيرٍ (١) سُوۡرَةُ هُود
CHAPTER I
THE QUR’ANIC WORLDVIEW
AND HUMAN CULTURE
The Qur’anic Worldview as the Foundation for Reform
EVERY
cultural system is associated with an underlying worldview which is translated
into action by means of a particular way of thinking or mindset. Similarly,
every way of thinking is associated with guiding principles that serve to
define its outcomes. The clearer, the more positive, the more comprehensive,
and the more flexible such a way of thinking is, and the more accurately it
reflects the essence of its associated cultural system and worldview, the more
effective and dynamic it will be. For this reason, increasing emphasis is being
placed on the academic study of mindsets or ways of thinking – since, as I have
noted, the fruits of a given cultural system, its effects, be they positive or
negative, on the nations and peoples it governs, and its contributions to the
progress (or regress) of humankind as a whole – are determined by this cultural
system’s underlying way of thinking.
One of the difficulties faced by those engaged in the
study of cultural systems and their associated worldviews is that such systems
and worldviews are sometimes marked by a degree of ambiguity and inconsistency.
As a result, one may encounter contradictions between the theoretical premises
on which such systems and worldviews are based, and the actual practices
engaged in by the societies they have helped to form. It is essential that both
a worldview and its associated way of thinking be positive, harmonious, and
coherent. Consequently, those engaged in their study need to be aware of any
and all imbalances or contradictions in a given worldview or its system of
thought, since
(pg.1)
any
flaw in either of them will diminish the effectiveness and vitality of the
society or nation for which it serves as a guide, and will lead ultimately and
inevitably to backwardness and cultural disintegration.
The principles, values, and concepts embodied in a
given way of thinking both influence, and are influenced by, the worldview
associated with this way of thinking. Such a way of thinking serves as the
means by which a nation’s worldview finds concrete expression in culture.
Consequently, no way of thinking – including its component principles, values,
and concepts – can be effective unless it is based on a soundly constructed,
positive, coherent view of the world and culture whose foundations and aims are
clearly defined and which has been instilled firmly in the minds and
consciences of the society’s members. This is the kind of worldview and way of
thinking which can become a source of dynamism and well-being on both the
individual and communal levels.
Throughout this work Islamic and Qur’anic worldview
are used synonymously. The discussion of the Islamic worldview and its cultural
implications must precede the discussion of the principles embodied in its
associated way of thinking. Hence, I will begin by identifying the Islamic
worldview as it pertains to culture, since it constitutes the roots out of
which the Islamic way of thinking grows. It is the Islamic worldview, which
determines and governs this way of thinking with its related principles,
concepts, and values – as well as the goals and higher aims which they seek to
fulfill. This worldview should be reflected in a cogent, coherent, scientific
manner in the structure of an Islamic society’s way of thinking, as well as in
the ways in which this way of thinking is applied and the outcomes to which it
leads.
Lack of awareness of the structure and content of the
Islamic world-view – including the principles, values, and concepts which find
concrete expression through its associated way of thinking – has caused this
way of thinking to lose its vitality and resilience, robbing it of its
centrality, relevance, and intellectual productivity. In other words, it has
caused Islamic principles, concepts, and values to lose their influence over
the way people think on the day-to-day level, and this despite the abundance of
writings from the Islamic heritage at our disposal and the methodological tools
we possess with which to understand this heritage.
(pg.2)
The Muslims’ way of thinking and their concepts and
associated values have undoubtedly emerged from the Muslim community’s Qur’anic
worldview, since it is this view of the world which determines the way in which
people – whether as individuals, nations, or a race – understand themselves,
the meaning, purpose, and end of their existence, and their relationships to
themselves, to others, to the world, and to the universe in all its dimensions.
Hence, this worldview represents the motive force that defines the nature of
the emotional and psychological energy that moves society and its individual
members – determining their attitudes, their actions, and the trajectories of
their lives, as well as the extent to which their lives contribute to cultural
progress and its role in history.
Therefore, to the extent that this worldview is clear,
consistent, positive, easy to understand, realistic, and down-to-earth, it will
succeed in being a doctrinal force that forms people’s psychological,
spiritual, and intellectual lives in such a way that it moves them to positive,
principled action both individually and communally. However, when such a
worldview is vague, abstract, fanciful, and removed from reality, it reduces
the nation’s rich store of principles, concepts, and values to nothing but
hollow words mouthed in assemblies and places of worship, or lengthy tomes held
too sacred to be removed from the shelves where they sit gathering dust. As
such, on the level of thought or social interaction, it will have little effect
on individuals’ lives or on the state of society.
There is, in the Muslim community, a lack of
enlightened awareness and a lack of concern to make a thorough, studied
examination of the Islamic worldview. This lack of awareness and concern are
among the primary causes behind the perplexity, passivity, decline,
disintegration, and backwardness which the Muslim community, both communally
and individually, has suffered from increasingly over the last few centuries.
Muslim intellectuals’ fascination with the competent,
triumphant Western model because of its scientific and material achievements –
together with the tendency among Western-educated Muslim thinkers to succumb to
the spirit of receptivity and imitation rather than affirming confidence in
their own heritage – has led Muslim
(pg.3)
intellectuals,
whether consciously or unconsciously, to adopt a Western mentality along with
its underlying worldview. Consequently, they have not been prone to make
serious attempts at reforming Muslim thought patterns through the critical
study and examination of their own tradition – and, most fundamentally, the
Islamic worldview which has served in the past to renew the foundations of human
civilization in ways that have made an indelible mark on human history. If they
were, however, to undertake such a study, it would enable them to ascertain the
reasons for the decline in adherence and application of the Islamic worldview
and – with it, that of the decline of Islamic thought, social structure, and
cultural standing.
Hence, unless Muslim intellectuals of all stripes and colors
overcome their blind infatuation with Western ways, and unless Muslim educators
and reformers undertake, seriously and with a spirit of objectivity and
constructive criticism, to open the files of their own history and culture,
they will never be able to effectively address the weakness, backwardness, and
decline that have afflicted the Muslim community and marginalized its
existence. It is important for such thinkers to realize that the first issue to
which attention must be given is that of the primacy of the Islamic worldview
and the failure to adhere to it, since herein lies the doctrinal foundation and
the intellectual, psychological, and emotional impetus needed for the Muslim
community to recover what it has lost.
The
questions, then, which we need to address have to do, first, with the nature of
the worldview appropriate for the Muslim commu-nity and its cultural system –
and, second, with the reasons for this worldview’s distortion and
marginalization by Muslims, and the ways in which this distortion and
marginalization have taken place.
How Did the Islamic Worldview Become Distorted?
To
start with, we who are Muslims know about our glorious past, from the days of
the Prophet to the early centuries of Islam with the Muslims’ notable cultural
achievements. Similarly, we are aware of the regrettable condition that
prevailed during subsequent eras and which still prevails today. Consequently,
the achievements witnessed during the days of the Prophet and the era of the
rightly guided caliphs (Abu
(pg.4)
Bakr
the Righteous, and Umar the Discerning) – the impeccable integrity and
performance of their leaders, the unity and determination of their ranks, and
the marvelous achievements by virtue of which new blood flowed through the
arteries of human civilization – can only be explained with reference to the
vital, effective view of the world and culture which such leaders possessed.
This worldview imbued them with an enterprising spirit, dynamism, and an
intellectual and emotional power that rendered them capable of accomplishments
that dazzled their contemporaries. Moreover, the legacy of these people’s
historic feats lives on even now in the consciences and consciousness of the
Muslim community. For the changes that were effected among the nations and
peoples that came under Islamic rule did not stop at the levels of doctrine,
culture, formalities, and attire; rather, they went beyond such things to
encompass an unprecedented dimension – namely, that of language itself; for the
tongues of these various peoples gave way to Qurayshite Arabic [The Quraysh
were the ruling tribe of Makkah and the tribe to which the Prophet belonged],
which became the language of the land wherever that uniquely influential
generation set foot.
Hence, the question that we most need an answer to is:
what are the features of the worldview that informed and guided that earlier
generation, and how did this worldview come into existence? No less
importantly, we need to know why and how, with the passing of the centuries,
this worldview lost its influence, effectiveness, and dynamism to the point
where the Muslim community of today has become weak, passive, and even
persecuted.
However, before answering these questions and seeking
to clarify the features of the Islamic, that is, the Qur’anic, worldview, it is
important for us – given the radical changes reflected in our present situation
– to distinguish the vision that guided the early generations of Muslims from
the burdensome inheritance bequeathed to us by our latter-day ancestors.
Judging from its visible effects, this modern-day worldview is for the most
part a reactive theory, most of whose rhetoric consists of nothing but
intimidation, reminiscence, allegations, dreams, and illusions that lay burdens
on the Muslim’s shoulders in an arbitrary, dictatorial fashion. Moreover, such
a rhetoric of intimidation requires
(pg.5)
Muslims
to engage in a kind of ‘self-negation’ (as opposed to self-affirmation) in
keeping with the dictates of this daunting, despotic, supremacist worldview.
A worldview and rhetoric of this nature tends to lead
to a sense of oppression and defeat, passivity and marginalization, which leads
in turn to a loss of drive and enthusiasm for the pursuit of knowledge and
inspiration through the laws of the universe, for stewardship of the earth’s
resources, and for the improvement of human culture and civilization. Such a
mentality can never yield anything but a passive, dependent, marginalized,
oppressed, ineffective nation or community that lacks purpose, motivation, and
passion. The members of such a community tend to be self-centered and to lack a
spirit of solidarity, cooperation, and communalism. Hence, it comes as no
surprise to find that the rhetoric of self-negation would be met with negative
responses and with the tendency to resort to an unconscious defense of the self
through a retreat into self-centeredness, hedonism, individualism, and passive
introversion – a spiritual and psychological state reflected in the Qur’anic
term al-nafs al-ammarah bi al-su’ (the self that “…incites [him] to
evil…” surah Yusuf, 12:53). In such a situation, the occasional flashes
of desire to do good for others and excel in one’s performance become nothing
more than a token expression of the latent, God-given spiritual urges of the
human conscience, or what the Qur’an refers to as al-nafs al-lawwamah
(“…the accusing voice of man’s own conscience!” surah al-Qiyamah, 75:2).
The Qur’anic worldview could only have achieved what
it did in ages past because it was a positive, dynamic perspective that
fostered the realization and affirmation of the self in its various individual
and communal aspects. The motivation generated by love, positive desire, and
conviction (“…those who have attained to faith love God more than all else….” surah
al-Baqarah, 2:165) outweighs the effects of fear, intimidation, and
passivity. In this way, human beings are able to achieve self-realization and
come to understand the meaning of their lives through constructive action in
the context of the human culture to which they belong. In so doing, they
experience enthusiasm for their performance in life, both individually and
communally, and on both the material and spiritual levels. When people live
under the
(pg.6)
influence
of the constructive Qur’anic worldview that prevailed in the early days of
Islam, they begin to respond to their God-given spiritual longings just as they
do to their physical urges and needs. In meeting their physical needs and
urges, moreover, they do so not in response to temporal, selfish, aggressive,
animal instincts (the self that “incites to evil”) based on the desire to
vanquish or to survive at others’ expense – in which case ‘might makes right,’
and life is a matter of the survival of the fittest. Rather, they do so in ways
that are consistent with their God-given spiritual nature based on the values
of justice, charity, brotherhood, and peace in the broadest sense – in which
case ‘might serves right’ in keeping with the inclinations of a God-inspired
conscience.
God
Almighty declares:
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
And so, 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)
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 who wills to walk a straight way. (surah al-Takwir,
81:27–28)
لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ
لَهَا مَا كَسَبَتۡ وَعَلَيۡہَا مَا ٱكۡتَسَبَتۡۗ رَبَّنَا لَا تُؤَاخِذۡنَآ إِن
نَّسِينَآ أَوۡ أَخۡطَأۡنَاۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرً۬ا كَمَا
حَمَلۡتَهُ ۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَاۚ رَبَّنَا وَلَا تُحَمِّلۡنَا
مَا لَا طَاقَةَ لَنَا بِهِۦۖ وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآۚ
أَنتَ مَوۡلَٮٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡڪَـٰفِرِينَ (٢٨٦) سُوۡرَةُ البَقَرَة
God does not burden any human being with more than he
is well able to bear: in his favour shall be whatever good he does, and against
him what-ever evil he does. O our Sustainer! Take us not to task if we forget
or unwittingly do wrong! O our Sustainer! Lay not upon us a burden such as Thou
didst lay upon those who lived before us! O our Sustainer! Make us not bear
burdens which we have no strength to bear!… (surah al-Baqarah, 2:286)
لَآ أُقۡسِمُ بِيَوۡمِ ٱلۡقِيَـٰمَةِ (١) وَلَآ أُقۡسِمُ بِٱلنَّفۡسِ ٱللَّوَّامَةِ (٢) سُوۡرَةُ القِیَامَة
Nay! I call to witness the Day of Resurrection! But
nay! I call to witness the accusing voice of man’s own conscience! (surah al-Qiyamah,
75:1–2)
وَأَمَّا مَنۡ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى
ٱلنَّفۡسَ عَنِ ٱلۡهَوَىٰ (٤٠) فَإِنَّ ٱلۡجَنَّةَ هِىَ ٱلۡمَأۡوَىٰ (٤١) سُوۡرَةُ النَّازعَات
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, 79:40–41)
لَهُ ۥ مُعَقِّبَـٰتٌ۬ مِّنۢ بَيۡنِ
يَدَيۡهِ وَمِنۡ خَلۡفِهِۦ يَحۡفَظُونَهُ ۥ مِنۡ أَمۡرِ ٱللَّهِۗ إِنَّ
ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡۗ
وَإِذَآ أَرَادَ ٱللَّهُ بِقَوۡمٍ۬ سُوٓءً۬ا فَلَا مَرَدَّ لَهُ ۥۚ وَمَا
لَهُم مِّن دُونِهِۦ مِن وَالٍ (١١) سُوۡرَةُ الرّعد
…Verily, God does not change men’s
condition unless they change their inner selves;… (surah al-Ra’d, 13:11)
Hajib ibn al-Walid related, on the authority of
Muhammad ibn Harb, on the authority of al-Zubaydi, on the authority of al-Zuhri
, on the authority of Sa’id ibn al-Musayyab, on the authority of Abu Hurayrah,
who used to say, “The Messenger of God said, ‘Everyone who comes into this
world is born with his or her God-given nature. Then his or her parents make
him or her into a Jew, a Christian or a Magian.…’”1
In a hadith related by Wabisah ibn Ma'bad, we are told
that he came to the Messenger of God, who said to him, “Wabisah, shall I tell
you what you have come to ask me about?” “O Messenger of God,” he replied,
“Tell me!” And he said, “You have come to ask me about righteousness and
unrighteousness.” “That is correct,” Wabisah replied. The Messenger of God then
held his three fingers side by side and began scratching Wabisah’s chest,
saying, “Wabisah, ask yourself what righteousness and unrighteousness are.
Righteousness is whatever sets your heart and soul at rest, while
unrighteousness is whatever causes unrest in your heart and soul, even if
others should tell you it is right.”2
Clouds of ambiguity came gradually to settle over the
Islamic worldview after the end of the Prophetic era and the days of the
rightly guided caliphates. This process took place due to the gradual disappearance
of the community of the Prophet’s companions, who had been nurtured on the
words of the Holy Qur’an under the tutelage of the original bearer of the
Islamic message and its ideal proponent. It was these men who had witnessed and
internalized the Prophet’s example and the wisdom with which he had applied the
Qur’anic vision, principles, and values to the concrete situations they faced
in their own day. With the passage of time, the Companions’ numbers began to
dwindle through death. Some of them died natural deaths, while a good number of
them met their ends on the battlefield due to the necessity of confronting the
desert Arabs’ uprising against Islamic rule following the Prophet’s death. This
was followed by the confrontation with the corrupt aggressor empires of the age
– namely, the Persian Empire to the north and east and the Byzantine Empire to
the north and west. It was this latter confrontation which made it necessary to
draft the Arab tribes into the Muslim army of conquest at a time
(pg.8)
when
they had yet to be fully educated in the Islamic message and mentality. As a
result, the rebelling desert Arab tribes defeated the Muslim state’s military
force and undermined its political life. Given the fact that the desert Arabs
were new to Islam, they were still under the influence of primitive racist
tribal values and social traditions of the sort that exclude the Other. It
would not have been possible entirely to erase the effects of such tribal
mentalities – especially given the enormity of the conflicts imposed by the
Byzantine and Persian Empires on the fledgling Islamic state, not to mention
the harshness of desert life and long-standing tribal conflicts over scarce
natural resources. All such factors served to hinder the absorption of the values
of solidarity and metatribal thinking that underlie Islamic social institutions
such as the family, brotherhood through nursing from the same woman, treaties
of protection and safe-conduct, citizenship (the principles of which are set
forth in the Charter of Madinah), and the concepts of state and nation. It is
important for us to realize the significance of the fact that the desert Arabs
were able to undermine the fledging Muslim nation’s political life, as well as
the fact that the political realm gained control over the religious, putting it
to use for its own ends, an eventuality that led inevitably to tyranny and
corruption. Many of the Prophet Muhammad’s predictions concerning the future
had to do with distortions and uprisings that were to take place and the
perilous effect they would have on the course of the Muslim nation’s economic,
social, and political life. Even more importantly, such events would have a
critical impact on the nation’s intellectual life and on the Islamic worldview.
The desert Arab tribes inhabited an arid, barren
environment, and lived an isolated existence in the Arabian peninsula’s vast,
mountainous deserts. Hence, prior to the coming of Islam, these tribes
exhibited a kind of cultural incompetence or immaturity. Given this situation,
the Islamic community and state had a duty to work for these tribes’ human
welfare by all available and appropriate means, and to integrate them into a
civilized, cohesive, humane system free of racial prejudice. As the first phase
in a process of cultural and social education, the fledging Muslim state sought
to do just this by bringing the Bedouin into the newly developing Islamic
society. Hence, although the
(pg.9)
Messenger
of God and Abu Bakr after him adhered to a policy of ‘either Islam, or war,’
the Arab desert tribes were not in actuality being coerced into embracing
Islamic doctrine. Rather, this policy might better be likened to the approach
required for wild horses that need to be bridled in order to be tamed and
domesticated, or the firm approach needed for an unruly child:
۞ قَالَتِ ٱلۡأَعۡرَابُ ءَامَنَّاۖ قُل لَّمۡ تُؤۡمِنُواْ
وَلَـٰكِن قُولُوٓاْ أَسۡلَمۡنَا وَلَمَّا يَدۡخُلِ ٱلۡإِيمَـٰنُ فِى قُلُوبِكُمۡۖ
وَإِن تُطِيعُواْ ٱللَّهَ وَرَسُولَهُ ۥ لَا يَلِتۡكُم مِّنۡ أَعۡمَـٰلِكُمۡ
شَيۡـًٔاۚ إِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ (١٤) سُوۡرَةُ الحُجرَات
“The Bedouin say, ‘We have attained to
faith.’ Say [unto them, O Muhammad]: ‘You have not [yet] attained to faith; you
should [rather] say, “we have [outwardly] surrendered” – for [true] faith has
not yet entered your hearts….’” (surah al-Hujurat, 49:14).
It was not without reason that when the Bedouin tribes
showed signs of retreating from the Islamic community of brotherhood,
co-operation, and solidarity and returning instead to a life of desert wolves
whose existence revolves around narrow tribal allegiances, conflict,
aggression, highway robbery, plundering, and looting, and the principled Caliph
Abu Bakr declared, “I swear by God, I will fight whoever distinguishes between
prayer and zakah!” Hence, emphasis was not placed on doctrine and faith, but
rather on ritual prayer and the payment of zakah, which served to form the
spiritual and material building blocks by means of which the community could
attain greater maturity, competence, social solidarity, and a sense of their
responsibility as God’s stewards on earth. Prayer, for example, helps to form a
spiritual, doctrinal, emotional, and intellectual community that lends its members
a sense of belonging. The organization and structure of such a community are
characterized by coordinated, harmonious communal action and ritual which
foster a spirit of brotherhood and equality without distinction based on one’s
tribal affiliation, race, color, language, or social standing. Similarly, zakah
is an expression of the spirit of brotherhood and solidarity, which is
necessary for the establishment of a truly human cultural community.
As for faith in the one God and in the message of
peace, justice, compassion, human brotherhood, and purposeful, ethical
steward-ship, which was brought by the Prophet Muhammad from God Almighty – a
message accompanied by various forms of worship of the just and merciful God,
and which in turn involves willing self-surrender based on inward conviction to
the disciplines of fasting, pilgrimage,
(pg.10)
and
the pursuit of goodness, justice, excellence, and sincerity in all one’s
actions – knowledge, reasoned persuasion, and time will suffice to instill them
consciously in people’s hearts and minds.
The following verses from the Holy Qur’an illustrate
the features of the Bedouin tribes’ barbarism and primitive way of thinking.
Through these words we get a sense of their immaturity and their need for
social, cultural, and ethical instruction. Concerning these tribes, God
Almighty states:
ڪَيۡفَ وَإِن يَظۡهَرُواْ عَلَيۡڪُمۡ لَا
يَرۡقُبُواْ فِيكُمۡ إِلاًّ۬ وَلَا ذِمَّةً۬ۚ يُرۡضُونَكُم بِأَفۡوَٲهِهِمۡ
وَتَأۡبَىٰ قُلُوبُهُمۡ وَأَڪۡثَرُهُمۡ فَـٰسِقُونَ (٨) ٱشۡتَرَوۡاْ
بِـَٔايَـٰتِ ٱللَّهِ ثَمَنً۬ا قَلِيلاً۬ فَصَدُّواْ عَن سَبِيلِهِۦۤۚ إِنَّہُمۡ
سَآءَ مَا ڪَانُواْ يَعۡمَلُونَ (٩) لَا يَرۡقُبُونَ فِى مُؤۡمِنٍ إِلاًّ۬
وَلَا ذِمَّةً۬ۚ وَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُعۡتَدُونَ (١٠) فَإِن
تَابُواْ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّڪَوٰةَ فَإِخۡوَٲنُكُمۡ فِى
ٱلدِّينِۗ وَنُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَعۡلَمُونَ (١١) وَإِن
نَّكَثُوٓاْ أَيۡمَـٰنَهُم مِّنۢ بَعۡدِ عَهۡدِهِمۡ وَطَعَنُواْ فِى دِينِڪُمۡ
فَقَـٰتِلُوٓاْ أَٮِٕمَّةَ ٱلۡڪُفۡرِۙ إِنَّهُمۡ لَآ أَيۡمَـٰنَ لَهُمۡ
لَعَلَّهُمۡ يَنتَهُونَ (١٢) سُوۡرَةُ التّوبَة
How [else could it be]? – since, if they [who are
hostile to you] were to overcome you, they would not respect any tie [with
you,] nor any obligation to protect [you]. They seek to please you with their
mouths, the while their hearts remain averse [to you]; and most of them are
iniquitous. God’s messages have they bartered away for a trifling gain, and
have thus turned away from His path: evil, behold, is all that they are wont to
do, respecting no tie and no protective obligation with regard to a believer;
and it is they, they who transgress the bounds of what is right! Yet if they
repent, and take to prayer, and render the purifying dues, they become your
brethren in faith: and clearly do We spell out these messages unto people of
[innate] knowledge! But if they break their solemn pledges after having
concluded a covenant, and revile your religion, then fight against these
archetypes of faithlessness who, behold, have no [regard for their own]
pledges, so that they might desist [from aggression]. (surah al-Tawbah,
9:8–12)
ٱلۡأَعۡرَابُ أَشَدُّ ڪُفۡرً۬ا وَنِفَاقً۬ا
وَأَجۡدَرُ أَلَّا يَعۡلَمُواْ حُدُودَ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ رَسُولِهِۦۗ
وَٱللَّهُ عَلِيمٌ حَكِيمٌ۬ (٩٧) وَمِنَ ٱلۡأَعۡرَابِ مَن يَتَّخِذُ مَا
يُنفِقُ مَغۡرَمً۬ا وَيَتَرَبَّصُ بِكُمُ ٱلدَّوَآٮِٕرَۚ عَلَيۡهِمۡ دَآٮِٕرَةُ
ٱلسَّوۡءِۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ۬ (٩٨) سُوۡرَةُ التّوبَة
[The hypocrites among] the Bedouin are more
tenacious in [their] refusal to acknowledge the truth and in [their] hypocrisy
[than are settled people], and more liable to ignore the ordinances which God
has bestowed from on high upon His Apostle – but God is All-Knowing, Wise. And
among the bedouin are such as regard all that they might spend [in God’s cause]
as a loss, and wait for misfortune to encompass you, [O believers: but] it is
they whom evil fortune shall encompass – for God is All-Hearing, All-Knowing. (surah
al-Tawbah, 9:97–98)
هُوَ ٱلَّذِى بَعَثَ فِى ٱلۡأُمِّيِّـۧنَ
رَسُولاً۬ مِّنۡہُمۡ يَتۡلُواْ عَلَيۡہِمۡ ءَايَـٰتِهِۦ وَيُزَكِّيہِمۡ
وَيُعَلِّمُهُمُ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ وَإِن كَانُواْ مِن قَبۡلُ لَفِى
ضَلَـٰلٍ۬ مُّبِينٍ۬ (٢) سُوۡرَةُ الجُمُعَة
He it is who has sent unto the unlettered people an
apostle from among themselves, to convey unto them His messages, and to cause
them to grow in purity, and to impart unto them the divine writ as well as
wisdom – whereas before that they were indeed, most obviously, lost in error; (surah
al-Jumu’ah, 62:2)
(pg.11)
The Bedouin tribes’ negative influence on Islamic
political life began with the collapse of the rightly guided caliphate and the
establishment of the ruthless Umayyad dynasty. The lingering effects of their
primitive ways of thinking and racist approach to human relationships further
obscured the Qur’anic worldview – which had been so splendidly incarnated in
the lives of the Prophet and the Prophet’s Companions, including both the
Emigrants and the Supporters* – gradually supplanting it with a desert Arab
worldview. This perspective was derived primarily from what one might term the
‘mixed discourse’ that had been addressed to them by the Messenger of God, who
tempered the divine message to them in ways that took account of their
particular circumstances, spiritual condition, and level of understanding.
These extenuating factors can be discerned through what remained of their
pre-Islamic traditions and narrow tribal allegiances, the descriptions of them
in the Holy Qur’an and sayings of the Prophet predicting times of future unrest
– as well as in the Prophet’s warnings concerning the state in which the Muslim
com-munity would find itself after his departure due to the influence of the
desert Arabs and other peoples who were to come under Islamic rule in the wake
of the tremendous conflicts that would break out between the Islamic state and
the hostile, corrupt empires surrounding the Arabian peninsula.
During the latter part of the era for which the
Prophet left us an overall, predictive description, the desert Arab tribes and
the Umayyad leadership did away with the rightly guided caliphate. During this
period of time, the Qur’anic spirit was notably muted, while the prudent
consultative approach of the first four caliphs was transmuted into a wicked,
tyrannical regime in which power was passed on based on heredity alone. The
city of Madinah was occupied; the Ka‘bah was razed; and al-Husayn ibn ‘AlI and ‘Abd Allah ibn al-Zubayr were killed.
Meanwhile, the Companions’ successors and the school of thought that had served
as the basis for the rightly guided caliphate were essentially eliminated, and
the life of the mosque was isolated
*Supporters
(Arabic: Ansar) denotes the Madinan citizens that helped Prophet Muhammad and the
Muhajirin (Emigrants) on their arrival to the city after the migration to
Madinah.
(pg.12)
from
the affairs of political life. The Companions’ successors became little more
than theorists whose role was restricted for the most part to the realm of worship
in the narrow sense, affairs relating to the individual and the family, and
legal rulings pertaining to contracts of sale and individual transactions. This
development caused an attitude of dependency to make its way into the public
and political spheres, while blurring and distorting many aspects of the
Islamic worldview. As a consequence, religion came gradually to be employed in
the service of political rulers and their devotees; public institutions
suffered decline; tyranny was established as the rule of the day; and
corruption and its attendant injustices reached alarming proportions in the
political, the economic, and the social spheres alike.
By virtue of this noxious, pagan tribal legacy and the
entry of new peoples into Islamic society, including what these peoples’
cultures, worldviews, and heritages brought with them by way of traditions and
ways of thought inherited from bygone civilizations that had gone bankrupt or
died, having served their purpose in the history of human civilization – particularly
the Greek civilization with its formal logic and mythically oriented doctrines
– the intellectual and doctrinal confusion only grew worse. This, not
surprisingly, produced even greater distortion in the Islamic worldview, which
led in turn to further spiritual weakening in the Muslim community. The
aforementioned developments were clearly observable by the end of the Umayyad
era through the disintegration of the Islamic state’s political system and a
retreat from the fundamentals that had been revealed in the Holy Qur’an for the
renewal of human civilization. Such fundamentals included the vision of a
divinely granted stewardship, the purposefulness of creation, the rule-governed
quality of human nature, the ethical foundations of human conduct, and the
commitment to the principles of justice, brotherhood, the oneness of God,
consultation, freedom, responsibility, and constructive action.
It is important for us to realize also that the
aforementioned retreat from a properly Islamic vision of human beings’
God-given purpose on earth could not have been corrected by the material
prosperity that had been achieved over time, in large part due to the influx of
skilled artisans and other professionals that had accompanied the Islamic
(pg.13)
conquests
and territorial expansion. Nor could the facade of material success conceal the
spiritual malaise that had overtaken Islamic culture and society in the form of
corruption, institutional rigidity, and break-down. The process of cultural,
intellectual, and doctrinal distortion eventually reached crisis proportions:
things had now reached the point where – given the ubiquity of fatalism,
superstition, charlatanry, attempts to lend legitimacy to the status quo
through distorted, truncated, and forged texts, and the growing influence of
Jewish folklore and Gnostic or mystical beliefs – the Islamic worldview had all
but been lost. Gone was the sense of purposefulness and motivation that had
once driven the nation, and with it, progress, creativity, and constructive
action. The resulting vacuum was filled by the rhetoric of subjugation and
intimidation, which further reinforced people’s sense of indifference and
impotence. Conflict, fragmentation, backwardness, and institutional dysfunction
were now so much the order of the day that the worn-out, ossified, corrupt,
tyrannical regimes, which ruled throughout the Islamic empire, were – albeit
with a few rare exceptions – no longer capable of protecting their subjects
from exploitation, subjugation, and crushing defeat.
If we give careful thought to the course taken
historically by Islamic thought, we will find that all the aforementioned
factors – in particular the formalism of Greek thought and logic and the
mythical bent of its doctrine and philosophy (features which ought to have been
taken note of in order not only to benefit from their positive aspects, but in
order to avoid their pitfalls as well) – had a notably deleterious effect on
the course of Islamic thought in its doctrinal, intellectual, and cultural dimensions
alike. Preoccupation with doctrinal, metaphysical, and theological sophistries
exhausted the energies of Muslim scholars and philosophers – be they Mu‘tazilites,
Asharites, Shiites, Sunnites, Sufis, or otherwise – while distracting the
Muslim community from its true mission, namely, that of developing human
civilization through creativity and the wise use of the human mind and material
resources. Examples of such sophistic digressions include the controversy over
the creation of the Qur’an, predestination vs. free will, and other issues
emphasized by Scholastic philosophy, none of which was of any relevance to the
way in which to administer human affairs.
(pg.14)
The Conflict Between Revelation and Reason: Reality or Illusion?
The
question of whether there is a conflict between revelation and reason is based
on an illusion that has embroiled the Muslim community in a sophistic
philosophical battle, which has no foundation either in human nature or
objective reality. In fact, any inconsistency or conflict between revelation
and human reason is an illusion, since the function of reason in this realm is,
in essence, like that of a scale that undertakes the task of comparing and
contrasting two sets of givens in order to determine the degree to which one
balances the other out.
The two scales of the balance here are not reason and
revelation themselves, but rather the written texts of the revelation (in
Arabic, al-naql, literally, ‘that which has been conveyed’) on one hand,
and the reality of human nature and the laws of the universe (al-fitrah wa
al-sunan) on the other. The task of reason is to determine the extent to
which there is agreement and harmony between revelation as that which has been
conveyed to human beings (al-naql) and the God-given nature of things,
both humanly and non-humanly speaking. In other words, reason’s job is to
verify that the revelation (that which is written, al-mastur) describes
the reality of nature, both human nature and the wider universe (that which is
observed, al-manzur).
From the foregoing it will be clear that the conflict,
if such exists, cannot be between revelation and human reason, which is on the
order of a scale for weighing things. However, one might envision the existence
of such a conflict – on the theoretical level, at least, between revelation and
nature – in which case, the function of reason is to investigate the
relationship between the two of them and to ascertain whether it is a
relationship of balance and mutual support, or one of discord and disagreement.
In the case of discord and disagreement, we are called
upon to engage in scientific investigation, study, and examination so as to
discover why the scale is giving the reading it is. In this way, one hopes to
determine the reasons for the imbalance, where the truth lies, and what will
serve everyone’s best interest. Is there an inadequate understanding of the
meaning of the revelation sent down by the Creator?
(pg.15)
Or
has there been a misunderstanding of human nature and the laws of the universe?3
Because both revelation and the laws of the universe
come from the same source, there is no way that there could be any genuine
inconsistency or discord between the actual meaning and guidance conveyed by
divine revelation, and the true character of human nature, the laws of the
universe, and their purposes. When examined in a scientific manner, revelation
is seen to be entirely just and fair – being a reflection of true human nature
and the laws of the universe, and a source of guidance for the purpose of human
fulfillment and self-realization in the soundest, truest sense of these words.
It is for this reason that God Almighty commands us, saying:
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
And so, 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)
When viewed from this perspective, it can be seen that
the pleasure experienced in marital union, striving for an honest living, the
pursuit of beneficial knowledge, and martyrdom in defense of people’s lives,
wealth, and honor against those who would commit aggression against them, are
all equally affirmations of God’s love and ways of seeking His blessing and
approval.
Under the influence of Greek formal logic, Muslims
unwittingly fell prey to the fallacious notion that there is a conflict between
reason and revelation. This development constituted a dangerous turning point
in the course of Islamic thought and civilization. Moreover, until we realize
the destructive impact this fallacy has had on Islamic thought and
civilization, the Muslim community will never be able to regain its unity, its
vision, its motivation, its pioneering spirit, or its scientific and cultural
edge. And until it is able to recover these blessings, it will find no way to
set human civilization anew on the path of justice, brotherhood, cooperation,
progress, and peace.
The approach based on the Greeks’ sophistic, mythical
philosophy, and formal logic was, in essence, an academic luxury enjoyed by the
(pg.16)
‘free
men’ in power. As such, it had nothing to do with an understanding of reality,
human nature, and the laws of the universe; nor did it bear any connection to
research, reflection, and objective, scientific investigation of the realities
of the cosmos for the purpose of populating and developing the earth and making
good use of its resources. Rather, it was a self-absorbed system of thought
steeped in myth and abstract reasoning, which did nothing but exhaust people’s
mental energy on useless concerns that had no basis in reality. Such a system
of thought, which grew out of the subjective reflections, excesses, and
delusions of the ruling class allowed numerous disparate visions and
perspectives to arise, not because this was what the facts dictated, but rather
due to the diversity of the whims and illusions of the society’s leading
thinkers. It was this that opened the door wide to a plethora of whimsical
inclinations and designs, subjective perspectives and visions, all of which led
in turn to needless, baseless discord and division. If only those embroiled in
such disputes and divisions had appealed for solutions to the authentic,
integral texts of the revelation, the facts of human nature and the laws of the
universe, most of their disagreements would have faded away into nothing, and
they would have come together as brethren in the unity of truth.
As such, reason is not a type of subject matter, but
rather an instrument or tool without which it would not be possible for human
beings to perceive, judge, or compare. After all, whenever a conflict of any
sort arises, it is resolved through the use of reason, by means of which we
assess the claim being made by examining it in relation to the facts at hand.
Only in this way are we able to determine whether the claim being made is
consistent with the objective facts. If, for some reason, we are unable to
reach a conclusion, it indicates that the issue of concern calls for further
examination and that more facts need to be gathered.
Something we should not lose sight of in this
connection is that nowhere in the Qur’an do we find any mention of ‘reason’ or
‘the mind’ in and of itself. Indeed, the Arabic word which is rendered reason
or mind (al-‘aql), is nowhere to be found in the Qur’an (The word
aql appears in the Qur’an in its verb form ya’qilun meaning “to
apply reason” and not in its noun form meaning “discernment”). The reason for
this is that rather than being a discrete entity, al-‘aql is, an
instrument
(pg.17)
or
tool by means of which human beings understand, compare, and draw connections
between facts, patterns, and laws of the cosmos. Consequently, the issue of
concern to human beings in relation to the mind, or reason, has to do not with
reason itself or its axioms – since these are an unchanging aspect of human
nature – but rather with the way in which reason and its capacities are put to
use. When we reason, we are able to perceive reality and arrive at judgments
concerning claims and assumptions in relation to facts and objective scientific
laws. If the claims or assumptions under discussion are found to agree with the
facts before us, they may be said to ‘be correct.’ Otherwise, we know there to
be some flaw in our understanding that needs to be addressed through further
research, thought, and investigation. This is why the Qur’an speaks so
frequently of the processes of trying to understand (al-tadabbur) –
using one’s reason (al-‘aql/al-ta’aqqul), reflection (al-tafakkur),
and seeing (al-ibsar).
Early Muslim scholars sometimes encountered situations
in which their logical, linguistic understanding of Qur’anic texts conflicted
with what was required in order to serve people’s best interests. This happened
most frequently in connection with newly arising circumstances, which were
compared by way of analogy to texts dealing with similar situations that had
arisen at an earlier time. Realizing that they did not possess sufficient
knowledge or information to identify the errors in the analogies they had
drawn, scholars would simply adopt an interpretation that was in keeping with
the overall spirit of the Islamic law and which they saw as meeting the
requirements of human welfare; in other words, they adhered to the practice of
juristic preference (istihsan).
This approach developed into what came to be known as
the discipline of maqasid al-shari’ah (the higher intents of Islamic
law), which involves examining particulars in light of universals as a way of
fulfilling the spirit of the Islamic law in concrete human situations. In this
way, scholars were able to protect and uphold people’s spiritual and material
interests, which embodies the ultimate aim of the Islamic message:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمۡ لِمَا يُحۡيِيڪُمۡۖ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَحُولُ بَيۡنَ ٱلۡمَرۡءِ وَقَلۡبِهِۦ وَأَنَّهُ ۥۤ إِلَيۡهِ تُحۡشَرُونَ (٢٤) سُوۡرَةُ الاٴنفَال
“O you who have attained to faith! Respond
to the call of God and the Apostle whenever he calls you unto that which will
give you life;…” (surah al-Anfal, 8:24).
(pg.18)
One of the primary reasons for the difficulty involved
in drawing a valid analogy between a new situation and a text that applied
originally to an earlier situation is that the element of place and time is not
fully understood or taken into account, which causes the analogy drawn to be
partial. Consequently, societal conditions are in a state of such constant flux
that partial analogies are of no real benefit.
Be that as it may, it is impossible that there should
be a genuine conflict between revelation in the sense of that which is written
(al-mastur) and the realities of existence, or that which is observed (al-manzur).
Nevertheless, apparent conflicts may arise when there is an inadequate
understanding of either the revelation or the realities of existence. Hence,
lest harm be done to people and their interests through a deviation from what
is most just and beneficial, priority must be given to universals and higher
intents until the source of the misunderstanding has been identified.
Human reason operates in much the same way as a
computer in that its output is dependent on its input. If the input it receives
is valid, its output will likewise be valid. Similarly, if one has the proper
conceptualization or understanding of things and if the claims one makes are
consistent with this conceptualization, one’s actions will be an expression of
reality and truth. If, on the other hand, the input one receives consists of
sophistries, humbug, and caprice, the output likewise will be more sophistries,
humbug, and caprice – and the human cultural enterprise will go the way of the
wind. When this happens, the mind of the Muslim becomes preoccupied with
useless superstition, trivial thought revolving around the minutiae of life and
pointless philosophical wrangling like whether man is determined or free, or
whether the Qur’an is created or not.
As revelation (al-mastur), the Qur’an is an
expression of that God-given, integral human nature which is purposeful,
constructive, and ethical, and of the laws and patterns revealed in the cosmos
in which we live (al-manzur). Hence, the proper understanding of
revelation cannot possibly require coercion, compulsion, or a negation of
nature, be it human nature or the laws of the cosmos. Nor does it entail the imposition
of burdens and obligations that are extraneous to the meaning of human
existence. On the contrary, divine revelation came
(pg.19)
in
order to lead us to an understanding of our own true nature and the nature of
the creation as a whole. In this way, the Qur’an serves to guide our course in
such a way that we achieve genuine self-realization – living in harmony with
our God-given human nature and responding fully and rightly to our need to be
responsible, productive stewards of what God has given us. For only in this way
will we be able to build a just, healthy, creative society.
Hence, for example, when the Qur’an informs us that
man was created as a vicegerent (that is, divinely commissioned steward) on
earth, one who would inherit it (surah al-Baqarah, 2:30), it is not
imposing this function on human beings as an additional burden that is not
integral to who they are. Rather, it is simply calling our attention to this
inborn aspect of our nature. For we are, in fact, qualified by virtue of our inborn
capacities to undertake this function, and the revelation serves to guide us in
its fulfillment by giving us the proper awareness of it. In this way, it
enables us to achieve self-realization and to achieve genuine felicity in both
this world and the next.
Similarly, the Qur’an affirms that human beings have
been given a divine trust to bear (surah al-Ahzab, 33:72). In so doing,
it is not assigning people a task that does not belong to the essence of what
they were created to be. After all, the individual is aware within himself of
both positive and negative spiritual propensities – some that impel him to seek
reform and edification, others that lure him toward corruption and attachment
to the merely physical or material; some inspire him to seek justice, while
others tempt him to injustice; some summon him to the highest good, while
others threaten to drag him into the abyss of evil. Moreover, everyone has the
intuitive sense of possessing, albeit in limited measure, the ability to choose
freely which of two alternative paths they will tread. Divine revelation urges
human beings to activate and obey their will to do good and provides guidance
to this end. Moreover, those who read the divine revelation know within
themselves that what the revelation is urging them to do is right. At the same
time, the revelation reassures us of the justice of God, who only requires of
us what we are capable of and no more, since our responsibility is commensurate
with our abilities, potential, and the knowledge and understanding at our
disposal:
(pg.20)
لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ
لَهَا مَا كَسَبَتۡ وَعَلَيۡہَا مَا ٱكۡتَسَبَتۡۗ رَبَّنَا لَا تُؤَاخِذۡنَآ إِن
نَّسِينَآ أَوۡ أَخۡطَأۡنَاۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرً۬ا كَمَا
حَمَلۡتَهُ ۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَاۚ رَبَّنَا وَلَا تُحَمِّلۡنَا
مَا لَا طَاقَةَ لَنَا بِهِۦۖ وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآۚ
أَنتَ مَوۡلَٮٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡڪَـٰفِرِينَ (٢٨٦) سُوۡرَةُ البَقَرَة
“God does not burden any human being with
more than he is well able to bear: in his favour shall be whatever good he
does, and against him whatever evil he does…” (surah al-Baqarah, 2:286),
and,
مَّنِ ٱهۡتَدَىٰ فَإِنَّمَا يَہۡتَدِى
لِنَفۡسِهِۦۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيۡہَاۚ وَلَا تَزِرُ
وَازِرَةٌ۬ وِزۡرَ أُخۡرَىٰۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبۡعَثَ
رَسُولاً۬ (١٥) سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء
“…We would never chastise [any community
for the wrong they may do] where We have sent an apostle [to them].” (surah
al-Isra’, 17:15).
When, for example, the Qur’an calls upon human beings
to read (surah al-‘Alaq, 96:1), it is not assigning us a task that is
alien to our nature. After all, people had been reading prior to the time when
the Qur’an was revealed, and they will go on reading as long as humanity exists
for the simple reason that it is in their nature to do so. Without reading and
writing in their various forms, human beings would not be equipped for the task
of vicegerency and stewardship, nor would they be capable of developing advanced
civilizations. Reading, which is necessarily accompanied by recording and
writing, is a fundamental, instinctive means of establishing, nurturing, and
preserving human culture from one generation to the next. The Qur’an affirms
human beings as ‘reading’ creatures by commanding them to, ‘Read!’ In so doing,
it calls this essential aspect of our nature to our attention and brings it to
the center of our awareness. At the same time, this affirmation in the form of
a command is meant to guide this human capacity of ours in such a way that we
will use it for the good, and that its use will be motivated by faith, wisdom,
and a sense of ethical purposefulness:
قَالَ رَبُّنَا ٱلَّذِىٓ أَعۡطَىٰ كُلَّ شَىۡءٍ
خَلۡقَهُ ۥ ثُمَّ هَدَىٰ (٥٠) سُوۡرَةُ طٰه
…Our Sustainer is He who gives unto every
thing [that exists] its true nature and form, and thereupon guides it [towards
its fulfillment].” (surah Ta Ha, 20:50)
ٱقۡرَأۡ بِٱسۡمِ رَبِّكَ ٱلَّذِى خَلَقَ (١) خَلَقَ
ٱلۡإِنسَـٰنَ مِنۡ عَلَقٍ (٢)ٱقۡرَأۡ وَرَبُّكَ ٱلۡأَكۡرَمُ (٣) ٱلَّذِى
عَلَّمَ بِٱلۡقَلَمِ (٤) عَلَّمَ ٱلۡإِنسَـٰنَ مَا لَمۡ يَعۡلَمۡ (٥) كَلَّآ
إِنَّ ٱلۡإِنسَـٰنَ لَيَطۡغَىٰٓ (٦) أَن رَّءَاهُ ٱسۡتَغۡنَىٰٓ (٧) إِنَّ
إِلَىٰ رَبِّكَ ٱلرُّجۡعَىٰٓ (٨) سُوۡرَةُ العَلق
Read in the name of thy Sustainer, who has created –
created man out of a germ-cell! Read – for thy Sustainer is the Most Bountiful
One who has taught [man] the use of the pen – taught man what he did not know!
Nay, verily, man becomes grossly overweening whenever he believes himself to be
self-sufficient: for, behold, unto thy Sustainer all must return. (surah al-‘Alaq,
96:1–8)
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) 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 lo! Thy Sustainer said unto the angels: “Behold, I
am about to establish upon earth one who shall inherit it.” They said: “Wilt
Thou place on it such as will spread corruption thereon and shed blood –
whereas it is we who extol Thy limitless glory, and praise Thee, and hallow Thy
(pg.21)
name? ” [God] answered: “Verily, I know that which you
do not know.” 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, 2:30–33)
It will be clear from the foregoing that in the
Qur’anic worldview, there is no possibility of genuine conflict between
revelation on one hand, and the facts of nature, both human and cosmic, on the
other. Hence, all that is required of the searcher for truth is to persevere in
the process of weighing and comparing the input at his or her disposal. As for
rational criteria and sensory data, these are the human instruments and
measures that make such weighing and comparison possible for the purpose of
arriving at the truth. If one has reason to believe that one’s understanding of
the revelation conflicts with human interests, one must search for greater
understanding of either the revelation or the scientific facts of relevance to
the issue at hand. In this way, one will be able to discern the course of
action that is most in keeping with the spirit of the Islamic law even if it
happens to differ from earlier rulings based on the text under consideration.
However, what this approach tells us is not that there is more than one truth.
Rather, it simply points to the differences that exist among situations,
perspectives, and circumstances from one time or place to another. If
understood properly, this insight does not create division; rather, it affirms
that there is unity in diversity, and diversity in unity.
The Islamic Worldview Between the Prophet’s Companions and the Desert
Arabs
If,
after the passing of the Prophet’s Companions, the Muslim community had
continued to adhere to the Qur’anic worldview – realizing the objective,
integral connection that exists between revelation and
(pg.22)
nature
– we would have preserved our unity as a nation; we would have led the way in
the development of Islamic social sciences; and we would not have split up into
warring factions and parties. In this event, it would not have been possible
for the ‘pharaoh’ and ‘priest’ syndicates to mislead the public and destroy its
unity – with either secular, liberal, and democratic slogans or religious platitudes,
presenting falsehood and self-serving goals as disguises for a quest for truth
and justice. Yet, in fact, all of these errors and crimes have been committed
without regard for the genuine interests of the Muslim individual or community,
and without regard for objective facts. Bogus personal choices and unproven
axioms and hypotheses have been treated as though they were established facts,
and in the process, truth and genuine human interests have been lost, the
community has been torn apart, and its members have all but gone their separate
ways.
If Islamic thought had continued to be governed by
Qur’anic concepts and understandings, there would have been a realization that
the words the Prophet spoke to the desert Arab tribes (that is, the Bedouin tribes)
were tailored to their specific needs and capacities, and to the cultural and
historical phase through which they were passing. As the Prophet himself once
cautioned, “Speak to people in ways that they can understand.”4
And as Muslim quotes ‘Abd Allah ibn Masud as saying, “If you talk to people
over their heads, your words are bound to become a source of temptation and
trial to some of them.” It appears, however, that this wisdom was not taken to
heart by Muslim thinkers, who demonstrated a lack of awareness of the specific,
time-and place-bound nature of the discourse the Prophet had addressed to the
desert Arabs. Over time, this lack of awareness contributed to a willingness to
accept much that – for innumerable reasons and motives – had been interpolated
into Islamic writings by way of tribal, Jewish, Gnostic, and superstitious
notions and traditions. This, in turn, led to a clouding of the Qur’anic
worldview, which impeded the progress of Islamic civilization by putting a
damper on its spirit, it dynamism, and its creative thought patterns. Over
time, the Qur’an came to be thought of as little more than a means of acquiring
a blessing and a heavenly reward through its recitation and memorization while,
at the same time, there was little in the way of ijtihad (attempts to grapple
(pg.23)
with
its meanings in new and creative ways). There came to be an exaggerated
emphasis on writings that contained historical applications of Qur’anic
teachings based on a purely linguistic understanding of the text, while the
Muslim community fell prey increasingly to lethargy, stagnation, passivity,
superstition, and sophistry. As a consequence, the foundation of knowledge and
strength upon which this community had originally been founded began to
crumble, while the guiding light of reflection, investigation, creativity, and
conscious stewardship steadily died out.
The Bedouin Arabs’ perspective – colored as it was by
their exclusivist, dictatorial, chauvinistic tribal traditions and ways of
thinking – had thus come to be a dominant force in the Muslim community. This
development was reinforced by the entry into Islam of still other peoples, who
brought with them traditions and notions inherited from their own autocratic
cultures. Another factor at work, as we have seen, was the failure to
distinguish carefully between the timeless, placeless discourse of the Qur’an
and the practical Prophetic discourse that had been addressed specifically to
the pagan Arabs of the Arabian peninsula in light of their particular circumstances.
The focus of this applied discourse was on the fundamentals of the religion and
the building of the community and society through ritual prayer and zakah. When
the Prophet addressed the desert Arab tribes with the words, “Either submit to
Islam, or be prepared for combat,” his aim was to bring them out of their
primitive social and cultural state into an understanding of the basic starting
points for creating a global civilization based on the Qur’an and its
teachings. However, this discourse of threat was, despite its time-and
circumstance-bound nature, allowed to eclipse those teachings of the Qur’an
that go beyond any one time, place, or circumstance and speak to human beings
of all nations and ages.
All the aforementioned factors played a part in the
distortion of the Islamic-Qur’anic vision that had guided the Prophet’s
Companions. With this distortion, moreover, increasing emphasis came to be
given to a rhetoric of threat addressed to hostile, obdurate deniers of truth.
This being the case, in the face of subsequent challenges and developments and
against the background of the failure to distinguish between the believer who
had mistakenly gone off track and the recalcitrant
(pg.24)
rebel
– between the lost soul and the antagonistic, stubborn infidel – the way had
been paved for further regression in the Muslim community on the levels of both
thought and cultural achievement.
Consequently, it is important for us to distinguish
here between the Qur’anic worldview of the Companions that had dazzled the
world around them, and that of the primitive desert Arabs, which was reflected
in what might be termed ‘the minimalist discourse that the Prophet had
addressed to them by virtue of his role as a wielder of authority in their
society.’ By telling them, in effect, “Either submit to Islam, or prepare for
war,” the Prophet’s aim was to establish the basic structure of a civilized
human society among these primitive pagan tribes in the simplest, least
demanding of forms, and to do this by emphasizing the pillars of Islam,
particularly those of prayer (with its cohesive force) and zakah (with its
capacity to affirm and enhance social solidarity and cooperation). Needless to
say, the two points of view stood worlds apart: the civilized Qur’anic worldview
that the Prophet’s Companions lived by and passed on, and the primitive
worldview of the desert Arabs, together with the coarse rhetoric they were able
to understand.
The Companions gathered around the Messenger of God to
learn the Qur’an and its civilized, universal worldview. This worldview spans
human history, from man’s creation as God’s vicegerent and steward on 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)
–
until, when those who dwell thereon fulfill their purposes through the
creative, beneficial use of the earth’s resources:
إِنَّمَا مَثَلُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا
كَمَآءٍ أَنزَلۡنَـٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ
مِمَّا يَأۡكُلُ ٱلنَّاسُ وَٱلۡأَنۡعَـٰمُ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلۡأَرۡضُ
زُخۡرُفَهَا وَٱزَّيَّنَتۡ وَظَنَّ أَهۡلُهَآ أَنَّہُمۡ قَـٰدِرُونَ عَلَيۡہَآ
أَتَٮٰهَآ أَمۡرُنَا لَيۡلاً أَوۡ نَہَارً۬ا فَجَعَلۡنَـٰهَا حَصِيدً۬ا كَأَن
لَّمۡ تَغۡنَ بِٱلۡأَمۡسِۚ كَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬
يَتَفَڪَّرُونَ (٢٤) سُوۡرَةُ یُونس
“…until, when the earth has assumed its
artful adornment and has been embellished, and they who dwell on it believe
that they have gained mastery over it - there comes down upon it Our judgment,
by night or by day,…” (surah Yunus, 10:24).
The
Companions, then, were students of the Holy Qur’an; when they had heard ten
verses of it, they would stop, commit them to memory, then act on them under
the watchful eye of God’s Chosen One as the teacher, example, and guide whose
character was reflected in the Qur’an:
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ۬ (٤) سُوۡرَةُ القَلَم
for behold, thou keepest indeed to a sublime way of
life; (surah al-Qalam, 68:4)
(pg.25)
وَمَآ أَرۡسَلۡنَـٰكَ إِلَّا رَحۡمَةً۬
لِّلۡعَـٰلَمِينَ (١٠٧) سُوۡرَةُ الاٴنبیَاء
And [thus, O Prophet,] We have sent thee as [an
evidence of Our] grace towards all the worlds. (surah al-Anbiya’,
21:107)
It should come as no surprise, then, to find that
when, in certain exceptional circumstances, someone would write down an action
or a statement of the Prophet, he would instruct them to erase what they had
written. It was for this reason that during the days of the Prophet and the
rightly guided caliphs, hadiths – that is, reports concerning something the
Messenger of God had said, done, or approved – were not recorded with the
accuracy and precision with which the Qur’an was recorded. The reason for this
is simply that the Qur’an, rather than the hadiths, is the source of the
timeless, abiding Islamic worldview. At the same time, this is not inconsistent
with the fact that the Messenger of God instructed his people to obey his
commands and directions in view of his being their earthly authority and head
of state. Indeed, no one was to refrain from obeying the Prophet’s commands on
the pretext that they were not found in the Qur’an, since the concrete,
detailed applications which his commands represented were not part of the
Qur’an’s function. Rather, the Qur’an is a constitution, an eternal message, a
call, a law, and a worldview whose validity spans all times and places:
طسٓمٓ (١) تِلۡكَ ءَايَـٰتُ ٱلۡكِتَـٰبِ
ٱلۡمُبِينِ (٢) سُوۡرَةُ الشُّعَرَاء
Ta. Sin. Mim. These are messages of the divine writ,
clear in itself and clearly showing the truth. (surah al-Shu’ara’,
26:1–2)
وَمَا مِن دَآبَّةٍ۬ فِى ٱلۡأَرۡضِ وَلَا
طَـٰٓٮِٕرٍ۬ يَطِيرُ بِجَنَاحَيۡهِ إِلَّآ أُمَمٌ أَمۡثَالُكُمۚ مَّا فَرَّطۡنَا
فِى ٱلۡكِتَـٰبِ مِن شَىۡءٍ۬ۚ ثُمَّ إِلَىٰ رَبِّہِمۡ يُحۡشَرُونَ (٣٨) سُوۡرَةُ الاٴنعَام
…No single thing have We neglected in Our
decree… (surah al-An’am, 6:38)
الٓرۚ كِتَـٰبٌ أُحۡكِمَتۡ ءَايَـٰتُهُ ۥ
ثُمَّ فُصِّلَتۡ مِن لَّدُنۡ حَكِيمٍ خَبِيرٍ (١) سُوۡرَةُ هُود
Alif. Lam. Ra’. A divine writ [is this], with messages
that have been made clear in and by themselves, and have been distinctly
spelled out as well – [bestowed upon you] out of the grace of One who is wise,
All-Aware,… (surah Hud, 11:1)
الٓرۚ ڪِتَـٰبٌ أَنزَلۡنَـٰهُ إِلَيۡكَ
لِتُخۡرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ بِإِذۡنِ رَبِّهِمۡ إِلَىٰ
صِرَٲطِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ (١) سُوۡرَةُ إبراهیم
Alif. Lam. Ra’. A divine writ [is this – a revelation]
which We have bestowed upon thee from on high in order that thou might bring
forth all mankind, by their Sustainer’s leave, out of the depths of darkness
into the light:… (surah Ibrahim, 14:1)
هَـٰذَا بَصَـٰٓٮِٕرُ لِلنَّاسِ وَهُدً۬ى
وَرَحۡمَةٌ۬ لِّقَوۡمٍ۬ يُوقِنُونَ (٢٠) سُوۡرَةُ الجَاثیَة
This [revelation, then,] is a means of insight for
mankind, and a guidance and grace unto
people who are endowed with inner certainty. (surah al-Jathiyah, 45:20)
(pg.26)
The function of the Qur’an is not to
issue instructions or promulgate laws pertaining to the management of society
and its affairs in specific times and places; rather, its function is to set
forth the timeless, divinely inspired worldview, which the Prophet so wisely
applied in specific circumstances
رَبَّنَا وَٱبۡعَثۡ فِيهِمۡ رَسُولاً۬ مِّنۡہُمۡ
يَتۡلُواْ عَلَيۡہِمۡ ءَايَـٰتِكَ وَيُعَلِّمُهُمُ ٱلۡكِتَـٰبَ وَٱلۡحِكۡمَةَ
وَيُزَكِّيہِمۡۚ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ (١٢٩) سُوۡرَةُ البَقَرَة
“O our Sustainer! Raise up from the midst
of our offspring an apostle from among themselves, who shall convey unto them
Thy messages, and impart unto them revelation as well as wisdom, and cause them
to grow in purity: for, verily, Thou alone art Almighty, truly Wise!” (surah
al-Baqarah, 2:129),
and
in light of whose concepts and principles such societal management was intended
to take place throughout subsequent history. It is this fact which can help us
to understand why, after certain Companions who had gone out to various cities
and begun teaching people hadiths concerning the Prophet’s words and actions,
the rightly guided caliph ‘Umar ibn al-Khattab issued instructions for them to
return to Madinah, since people residing in these other cities, unlike the
people of Madinah itself, would not be able to understand what the hadiths
meant, the Prophet’s purpose behind the actions he had taken, and the words he
had spoken, or the circumstances out of which they had arisen.
A thorough study of the history of Islamic scholarship
makes clear that tribal ways and thinking, together with the influx of non-Arab
peoples into the Muslim community, exerted a major impact on the course of the
Arab nation-state following the defeat of the heirs to the Madinah School, who
were isolated from the Muslim community’s public affairs and relegated instead
to the realm of private worship and personal affairs. The forerunner of the
Madinah School and the founder of the ‘Opinion School’ (madrasat al-ra’y)
was Imam Abu Hanifah al-Nu’man (d. 150/767), whose approach was founded upon
the principles of reasoned opinion, reflection on the Qur’an, and the wisdom
embodied in the Prophet’s applications of Qur’anic teachings to specific
situations. When arguing for this or that opinion or ruling, Imam Abu Hanifah
contented himself with minimal citations from the Prophetic Sunnah. However,
this does not mean that the texts of the Sunnah and the wisdom embodied in its
applications of
(pg.27)
Qur’anic
teachings were not present in the minds of Imam Abu Hanifah and other adherents
of his school of thought as they reflected and wrote. Like Abu Hanifah, Imam Malik
ibn Anas (d. 179/795) included relatively few (five hundred) Prophet hadiths in
his Muwatta; moreover, if he encountered a conflict between the accounts
found in the Sunnah and the views adopted by thinkers of the Madinah School, he
would adopt the latter rather than the former – the reason being that for Imam
Malik in particular, the conclusions reached by thinkers of the Madinah School
were most in keeping with the thought and practice that were prevalent in the
days of the Prophet himself.
We see a contrast, however, in the case of Imam Ahmad
ibn Hanbal, the founder of the last of the four Sunnite schools of jurisprudence,
who developed his thought in Iraq – that is, in an environment that was
distinct in many ways from that of Madinah. Iraq, which had been the birthplace
of a number of bygone civilizations, witnessed critical developments during the
rise of the Abbasid caliphate following the defeat of the Barmakids (al-baramikah),5
the power struggle between al-Amin and al-Ma’mun,6 and the
shift in the balance of power in favor of the Turks during al-Mu’tasim’s reign.
Needless to say, such events served to distance Imam Ahmad in particular from
the society that had existed during the days of the Prophet and to which the
Prophet’s applications of Qur’anic teaching had been suited. Consequently, as a
way of addressing the crisis of thought that had arisen in his day, Imam Ahmad
included in his Musnad approximately forty thousand hadith narratives,
many of which are weak,7 and which he had chosen from among
hundreds of thousands of hadiths and other narratives with which he was
familiar. This work of Imam Ahmad contributed to the proliferation of hadiths
compilations and encyclopedias whose purpose, alas, was not primarily as a
resource for readers to benefit from the wisdom to be gleaned from the ways in
which the Messenger of God had applied Qur’anic teachings, but rather as a
means of establishing their sanctity so that – as imitation became increasingly
entrenched as a substitute for independent reasoning and interpretation and the
creative application of Qur’anic concepts to new situations – such texts could
serve as a means of holding at bay the incoming philosophies, cultures, and Gnostic
thought systems that had
(pg.28)
begun
impacting the thought of Muslim philosophers and mystics, scholastic
philosophical movements, and politically oriented Shiite thought.
As a result of the aforementioned developments, most
Muslim scholars ended up focusing on matters relating to personal piety, or
what came to be termed modes of worship (‘ibadat) – even though,
for the well-intentioned Muslim, every action he or she undertakes, public or
private, is a form of worship. Similarly, scholars immersed themselves in
attention to personal status laws and regulations governing mundane
transactions such as sales agreements and the like. As a consequence, no real
time or energy remained for writing books dealing with the public sphere, that
is, the management of government affairs and public interests. The only books
that did touch on such themes restricted themselves to nebulous exhortations to
justice. To make things worse, such books were dedicated to the wielders of
dictatorial powers, who would never have heeded such exhortations to begin
with. The near-complete loss of the Islamic worldview with its balanced
emphasis on the public and private spheres resulted in an overreliance on the
rhetoric of threat and intimidation based on the assumption that the Muslim
population at large was destined to remain ignorant, their faith weak, and
their rulers’ predisposition one of evil and disobedience. This type of
rhetoric and assumptions enabled those in positions of power to don robes of
bogus sanctity, while adopting the role of despotic caretaker in relation to
the Muslim community. This posture was epitomized by the Abbasid caliph
al-Mansur (d. 159/775) in his claim to be ‘God’s vicegerent on earth.’ Islamic
discourse thus appeared to have become devoted to the aim of negating both the
self and the mind by encouraging servile acquiescence to the authority of
bigoted tyrants. In so doing, it demonstrated wanton disregard for the Muslim
community’s bona fide right to oversee its rulers, whose duty is to protect
their subjects’ interests and lend their approval to the decisions that grow
out of joint consultations between ruler and ruled.
It was only natural that – in response to the rhetoric
of self-negation, the pitiful intellectual condition in which the Muslim
community now found itself, and the erosion of its Islamic worldview – this
should
(pg.29)
lead
to a backlash in the form of self-centeredness, individualism, racism, egotism,
and an unhealthy passivity. Such was a far cry from true self-realization as
individuals and as a nation. Hence, decisive action, mastery, creativity,
reform, self-giving, and exertion gave way to indecision, fear, meekness, and
servility.
In this connection, it is important to note that the
way in which the Messenger of God addressed his Companions was marked
consistently by love, esteem, respect, and recognition of their noble
qualities, accomplishments, and contributions. As such, it was a far cry from a
rhetoric of contempt, humiliation, or intimidation. It is this kind of communication
that reflects the Qur’anic view of others and the world. As God Almighty
declares,
يَقُولُونَ لَٮِٕن رَّجَعۡنَآ إِلَى
ٱلۡمَدِينَةِ لَيُخۡرِجَنَّ ٱلۡأَعَزُّ مِنۡہَا ٱلۡأَذَلَّۚ وَلِلَّهِ ٱلۡعِزَّةُ
وَلِرَسُولِهِۦ وَلِلۡمُؤۡمِنِينَ وَلَـٰكِنَّ ٱلۡمُنَـٰفِقِينَ لَا يَعۡلَمُونَ (٨) سُوۡرَةُ المنَافِقون
“…all honour belongs to God, and [thus] to
His Apostle and those who believe [in God]: but of this the hypocrites are not
aware” (surah al-Munafiqun, 63:8).
It
follows, there-fore, that Muslims should always be addressed with esteem and
respect.
What is the Qur’anic Worldview?
The
Qur’anic worldview is an ethical, monotheistic, purposeful, positive
perspective on the world and those in it which reflects the healthy,
well-balanced human nature that God created within us. It follows of necessity,
then, that it is a scientific, law-governed perspective that supports
responsible stewardship of the earth and its riches. Such a worldview aims to
create an awareness of the elements that go to make up sound human nature,
since it is only through such an awareness that we will possess the guidance we
need in order to achieve true self-realization on both the individual and
communal levels. True self-realization entails the ability to respond in
moderation to our various needs and impulses, while exploring the horizons of
human existence in all of its creative spiritual dimensions:
مَنۡ عَمِلَ صَـٰلِحً۬ا مِّن ذَڪَرٍ أَوۡ
أُنثَىٰ وَهُوَ مُؤۡمِنٌ۬ فَلَنُحۡيِيَنَّهُ ۥ حَيَوٰةً۬ طَيِّبَةً۬ۖ
وَلَنَجۡزِيَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا ڪَانُواْ يَعۡمَلُونَ (٩٧) سُوۡرَةُ النّحل
As for anyone – be it man or woman – who does
righteous deeds, and is a believer withal–him shall We most certainly cause to
live a good life; and most certainly shall We grant unto such as these their
reward in accordance with the best that they ever did. (surah al-Nahl,
16:97)
When
a person is living in harmony with his or her God-given human nature, there is
a desire and willingness both to sacrifice oneself
(pg.30)
in
order to ward off aggression, defend the truth, preserve human dignity, and
pursue legitimate pleasures in life (the Prophet said that “making love to
one’s spouse merits a reward from God as though it were an act of charity”).
Hence, in the Islamic worldview, one receives a reward in both cases.
Similarly, one receives a reward for striving to earn an honest living for
oneself and those one supports financially, for making responsible use of the
resources at one’s disposal, and for pursuing understanding and knowledge, be
it spiritual or mundane. After all, none of these activities aims to bring harm
to anyone or any-thing; on the contrary, they are positive endeavors that help
to fulfill the meaning of life and its God-given purposes.
A Muslim who has grasped the Qur’anic worldview will
live in harmony with his or her God-given nature, which is essentially good. It
follows, then, that such a person will love God – Who is perfection and supreme
purity, truth, justice, mercy, and peace. Conversely, he is bound to hate evil,
which is synonymous with harm, injustice, corruption, cruelty, and aggression.
These qualities are abhorrent to God, who warns us against them; it is only
natural, then, that a believing Muslim will abhor them as well.
The Qur’anic worldview that we as Muslims are called
upon to instill in our children’s minds and hearts is a vision of love,
dignity, and peace. Its warp is the belief in God’s oneness, and its woof is
the pursuit of knowledge and the purification of one’s mind and emotions. Those
steeped in the Qur’anic worldview will be blessed with a love for God, and with
God’s love for them. Such individuals freely offer themselves in service to
God, since it is their nature to love Him who is truth, justice, and mercy, and
since there is no one else that so deserves to be loved, and His approval
sought. This includes one’s own parents or children and even oneself, since the
self has neither existence nor meaning apart from the love of God. If a person
with a sound spiritual and doctrinal orientation observes crookedness or a
desire for evil within himself, he will know no rest until he has turned away
from it. This is what it means to love God; it means to love perfection,
purity, and goodness and not to approve of oneself if one goes astray and
commits any kind of evil or injustice.
This is the meaning of the words of the Prophet: “None
of you has truly believed until I have become dearer to him then his children,
his
(pg.31)
parents,
and all people.”8 The same message is conveyed by the
following exchange between ‘Umar ibn al-Khattab and the Messenger of God:
Once, taking the Prophet’s hand, ‘Umar said, “O
Messenger of God, I swear you are dearer to me than everything but my own
soul!” He replied, saying, “By the One who holds my soul in His hand, I tell
you, [you will not have perfect faith] until I am dearer to you than your own
soul.” “Therefore,” replied ‘Umar, “you are now dearer to me than my own soul.”
“And now, O ‘Umar, [your faith has been perfected]!”9
What this tells us is that our faith will only be
complete when we have become utterly sincere in our love for God, a love expressed
in a pure, passionate love for goodness and truth in this world. It should also
be remembered that love for the Prophet is part of love for God – since through
his morals, his character, and his behavior, the Prophet served as the supreme
human expression of what love for God means. As God Almighty once said to him,
“– for behold, thou keepest indeed to a sublime way of life;” (surah
al-Qalam, 68:4). Similarly, God declared to the early Muslim community:
لَقَدۡ جَآءَڪُمۡ رَسُولٌ۬ مِّنۡ أَنفُسِڪُمۡ
عَزِيزٌ عَلَيۡهِ مَا عَنِتُّمۡ حَرِيصٌ عَلَيۡڪُم بِٱلۡمُؤۡمِنِينَ رَءُوفٌ۬
رَّحِيمٌ۬ (١٢٨) سُوۡرَةُ التّوبَة
Indeed, there has come unto you [O mankind] an Apostle
from among yourselves: heavily weighs upon him [the thought] that you might
suffer [in the life to come]; full of concern for you [is he, and] full of
compassion and mercy towards the believers. (surah al-Tawbah, 9:128)
And:
مَّن يُطِعِ ٱلرَّسُولَ فَقَدۡ أَطَاعَ ٱللَّهَۖ
وَمَن تَوَلَّىٰ فَمَآ أَرۡسَلۡنَـٰكَ عَلَيۡهِمۡ حَفِيظً۬ا (٨٠) سُوۡرَةُ النِّسَاء
Whoever pays heed unto the Apostle pays heed unto God
thereby;… (surah al-Nisa’, 4:80)
Sa’d
ibn Hisham relates that he once said to A’ishah, “Tell me about the character
of the Messenger of God,” to which she replied, “His character was the Qur’an”10 In sum, then,
those who are sincere in their love for God and His attributes will also love
His Messenger and what his attributes represent; they will also love in
themselves whatever is consistent with these attributes, and will hate in
themselves whatever comes in conflict with them.
(pg.32)
Love for the Messenger of God and the members of his
household with whom he has lived on intimate terms – including his wives, his
daughters, his grandchildren and other relatives, as well as the Companions who
believed in his message, followed him, learned from him, and were sincere in
their faith and their struggle on behalf of the truth – is by no means a
personality cult. Rather, it is a love for the noble qualities, values, and
principles which he embodied; anything other than this is a departure from the
sound path and a fall into the trap of racism, bigotry, and obsession with
lineage that marred the Muslim community’s Qur’anic vision in later days – thereby
ossifying its social and institutional structures, facilitating tyranny and
corruption, under-mining its sense of solidarity as a nation, and contributing
to the disintegration of Islamic civilization.
Given the centrality of Muslim’s feelings toward God,
particularly in the wake of the negative intellectual and cultural influences
at work in modern-day materialistic culture, it is important to undertake
socio-psychological studies that reflect the Qur’anic worldview and the
centrality of love for God as the Most Compassionate, Loving, Generous One who
is worthy of all praise and who turns to us in His mercy when we turn to Him in
repentance. Such studies might take the form of literature dealing with
parental and school-based educational materials emphasizing God’s love for the
Muslim child. In addressing adult audiences, attention should be given to
conscious reflection on God’s blessings and providential care and the ways in
which He has honored human beings (“ for although you see Him not, He sees you”
– cited in Muslim). Anas ibn Malik reports that the Messenger of God once said:
God’s joy over a servant of His who repents might be
likened to that of a traveler who was passing through a barren, uninhabited
expanse when suddenly, his mount broke away from him carrying all his food and
drink. Despairing of ever seeing his mount again, the traveler betook himself
to a nearby tree and went to sleep in its shade. When he awakened from his
slumber, what should he find but his mount standing before him. Seeing his
returned mount, he grasped it by the halter and, beside himself with joyous
relief, cried, “O God, You art my servant, and I am thy Lord!” So intense was
his joy, he failed to express himself coherently.11
(pg.33)
Muslims need to be aware of the fact that love for God
and the remembrance and worship of Him are only real if they bear fruit in the
individual’s life by, for example, his carrying out the tasks involved in
responsible stewardship of the earth in a conscientious, creative manner. Otherwise,
we show ourselves to be inferior to animals, plants, and inanimate objects, all
of which praise God in their respective ways by behaving in conformity with the
functions He has assigned them:
تُسَبِّحُ لَهُ ٱلسَّمَـٰوَٲتُ ٱلسَّبۡعُ
وَٱلۡأَرۡضُ وَمَن فِيہِنَّۚ وَإِن مِّن شَىۡءٍ إِلَّا يُسَبِّحُ بِحَمۡدِهِۦ
وَلَـٰكِن لَّا تَفۡقَهُونَ تَسۡبِيحَهُمۡۗ إِنَّهُ ۥ كَانَ حَلِيمًا
غَفُورً۬ا (٤٤) سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء
…and there is not a single thing but extols
His limitless glory and praise: but you [O men] fail to grasp the manner of
their glorifying Him! (surah al-Isra’, 17:44)
أَلَمۡ تَرَ أَنَّ ٱللَّهَ يُسَبِّحُ
لَهُ ۥ مَن فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱلطَّيۡرُ صَـٰٓفَّـٰتٍ۬ۖ
كُلٌّ۬ قَدۡ عَلِمَ صَلَاتَهُ ۥ وَتَسۡبِيحَهُ ۥۗ وَٱللَّهُ عَلِيمُۢ
بِمَا يَفۡعَلُونَ (٤١) سُوۡرَةُ النُّور
Art thou not aware that it is God whose limitless
glory all [creatures] that are in the heavens and on earth extol, even the
birds as they spread out their wings? Each [of them] know indeed how to pray unto
Him and to glorify Him; and God has full knowledge of all that they do: (surah al-Nur,
24:41)
ٱتۡلُ مَآ أُوحِىَ إِلَيۡكَ مِنَ ٱلۡكِتَـٰبِ
وَأَقِمِ ٱلصَّلَوٰةَۖ إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ
وَٱلۡمُنكَرِۗ وَلَذِكۡرُ ٱللَّهِ أَڪۡبَرُۗ وَٱللَّهُ يَعۡلَمُ مَا تَصۡنَعُونَ
(٤٥) سُوۡرَةُ العَنکبوت
...and be constant in prayer: for, behold,
prayer restrains [man] from loathsome deeds and from all that runs counter to
reason; and remembrance of God is indeed the greatest [good]. And God knows all
that you do. (surah al-Ankabut, 29:45)
Abu Hurayrah reports that the Messenger of God once
said, “Many a person who fasts gains nothing through his fasting but hunger,
and many a person who spends the night in prayer has nothing to show for it but
hours of sleep lost.”12 In this connection, Anas ibn Malik
related the following account:
Three men once came to the houses of the Prophet’s
wives inquiring about the Prophet’s devotional practices. When they had
received answers to their questions, they replied – as though they were
surprised to find that he was not more rigorous in his disciplines – “But how
could we compare to the Prophet, whose past and future transgressions have all
been forgiven?” (surah al-Fath, 48:2). One of them then said, “As for
me, I spend every night in prayer.” Another said, “I fast all year round.” And
the last of them added, “I abstain from all contact with women, and have never
married.” The Messenger of God then came and said, “Are you the ones who said
such-and-such? God is my witness that I am the most
(pg.34)
God-fearing amongst you and the most conscious of Him.
Nevertheless, I fast [at times] and break my fast [at others], I perform the
ritual prayers [at times] and take my rest [at others], and I take women in marriage.
And whoever spurns my example, has nothing to do with me.”13
In a similar vein, Abdullah ibn Amru ibn al-As related
the following encounter with the Prophet, saying, “The Messenger of God once
asked me, ‘Abdullah, is it true what I have been told, that you fast by day and
pray by night?’ ‘That is true, O Messenger of God,’ I replied. ‘Do it no
longer,’ he said to me. ‘Rather, fast on some days, but not on others. Spend
part of the night in prayer, but not all of it. For your body has rights over
you, your eyes have rights over you, and likewise, your wife.’”14
Given what has been said thus far, we can begin to
envision the implications of the Qur’anic worldview for our societal
institutions by applying Qur’anic concepts to various areas of life. We can
begin with the concepts of mutual consultation, justice, charity, the doing of
good, and purification – as well as the opposing concepts of injustice,
wrongdoing, aggression, and all that runs counter to reason and human
interests. In so doing, we challenge the superficial view of the Qur’an as a
book that is useful for nothing but recitation for the sake of receiving
personal blessing and reward. In place of this view, we seek to establish a
proper understanding of the Qur’an as the source of guidance and a constructive
spiritual worldview on which to base our lives and our society. The Qur’an
serves as a measuring rod for all our proposed aims and purposes – as well as a
set of criteria on the basis of which to evaluate the content of narratives and
other texts and their various interpretations so that that which conforms to
Qur’anic criteria is judged to be valid, while that which violates them can be
modified, set aside, or corrected.
A number of intellectual and cultural battles are
currently raging due to the efforts of some to obliterate or marginalize Muslim
identity and culture with its distinctive features and destroy its ability to
make creative, reformative contributions to modern materialistic culture, whose
deviations and distortions threaten human society and existence. An example of
the issues around which such battles rage is that of women’s rights and roles
in the family and society. The institution of
(pg.35)
the
family has historically been given special attention by Muslim scholars due to
its vital connection to Islamic law. Consequently, the Muslim family has
preserved its importance and moral strength despite the devastating atrophy and
stagnation that has afflicted Islamic thought in the past. Hence, it is the
Muslim family that has stood fast in the face of the storms of corruption that
have wreaked such havoc on Muslim political life and led to the disintegration
of Muslim society’s public institutions.
Unless we reform the family and work systems in a
manner that reflects the wisdom of creation manifested in men’s and women’s
complementarity roles and responsibilities within the family structure, we will
contribute even further to the destruction and disintegration of the Muslim
community and its peoples. And in this event, it will be even more difficult
for Muslim societies to rebuild their foundations and their hopes of
contributing to the progress and well-being of contemporary human civilization.
When viewed from the perspective of the Qur’anic
worldview, the relationship between the man and the woman is one of complementarity,
not similarity. The complementary unity of the sexes brings harmony to human
existence and to the physical, psychological, and social makeup of both the man
and the woman, as a result of which the two of them together form a complete,
synchronized entity. As we are reminded by the words of the Holy Qur’an:
۞ هُوَ ٱلَّذِى خَلَقَكُم مِّن نَّفۡسٍ۬ وَٲحِدَةٍ۬ وَجَعَلَ
مِنۡہَا زَوۡجَهَا لِيَسۡكُنَ إِلَيۡہَاۖ فَلَمَّا تَغَشَّٮٰهَا حَمَلَتۡ حَمۡلاً
خَفِيفً۬ا فَمَرَّتۡ بِهِۦۖ فَلَمَّآ أَثۡقَلَت دَّعَوَا ٱللَّهَ رَبَّهُمَا
لَٮِٕنۡ ءَاتَيۡتَنَا صَـٰلِحً۬ا لَّنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ (١٨٩) سُوۡرَةُ الاٴعرَاف
It is He who has created you [all] out of one living
entity, and out of it brought into being its mate, so that man might incline
[with love] towards woman…. (surah Al-A’raf, 7:189)
وَمِنۡ ءَايَـٰتِهِۦۤ أَنۡ خَلَقَ لَكُم مِّنۡ
أَنفُسِكُمۡ أَزۡوَٲجً۬ا لِّتَسۡكُنُوٓاْ إِلَيۡهَا وَجَعَلَ بَيۡنَڪُم
مَّوَدَّةً۬ وَرَحۡمَةًۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬
يَتَفَكَّرُونَ (٢١) سُوۡرَةُ الرُّوم
And among His wonders is this: He creates for you
mates out of your own kind, so that you might incline towards them, and He
engenders love and tenderness between you: in this, behold, there are messages
indeed for people who think! (surah al-Rum, 30:21)
Hence, although the notion of male-female similarity
that prevails in contemporary materialistic society claims to be based on an
objective, scientific worldview, it nevertheless flies in the face of reality,
and works at cross-purposes with our God-given human nature. Guided
(pg.36)
by
little more than animal-like whims and impulses, this modern-day notion of the
male-female dynamic demonstrates an arbitrary disregard for human nature as it
really is and the laws of the cosmos that govern the psychological and physical
dimensions of the relationship between male and female. Hence, rather than
basing our thinking and behavior on the assumption that men and women are
essentially alike, we as Muslims are to operate on the assumption that, while
they may be alike in some respects, men and women are nevertheless distinct
from one other in complementary ways.
The confusion that marks contemporary materialistic
civilization with respect to the woman and the family is a glaring example of
the coarse, perverted nature of the worldview on which this civilization is based.
The materialistic worldview disregards or underplays the essential, organic
psychological and social differences between men and women. We are witnessing
the devastating effects of this view on Western societies, where this
nihilistic, unwarranted, unscientific view has led to injustices against women
and their dignity as well as against the rights of children, thereby destroying
the institution of the family with its constructive ethical foundations.
Consequently, we should not be surprised at the turmoil
and perversion that have resulted from the disintegration of the family and its
morals in Western society. Given the distorted view that prevails of relations
between women and men in the construction and development of human society,
women have had to bear burdens that prevent them from fulfilling their motherly
instincts – or, when they have chosen to fulfill this instinct, to bear alone
the material and psychological costs of this choice. Meanwhile, men have been
exempted from responsibility and been allowed to give free rein to their
selfish inclinations, in some cases as brazen buffoons who spend their free
time in nightclubs and brothels. At the same time, children have been deprived
of fatherly nurture while women have, practically speaking, ceased to be viewed
as mothers, wives, and daughters, being treated instead as chattels or
commodities whose purpose is to provide passing satisfaction for men’s whims
and desires.
Unfortunately, lack of awareness of the Qur’anic
worldview, its social dimensions and the structure of its cultural system, has
served the
(pg.37)
interests
of those engaged in the cultural dispossession of the Muslim community. Their
task has been further facilitated by widespread infatuation with modern Western
civilization’s scientific and material achievements and the influence of the
weapons and strategies employed in the service of such cultural invasion,
including the use of artfully woven entertainment programs broadcast over
satellite channels and Internet websites. Add to this, the Muslim community’s
lack of well-guided doctrinal, intellectual and educational tools of
resistance, the weakness and superficiality of the Muslim intellectual and
educational movement, and the dearth of authentic studies dealing with the
Muslim personality and its circumstances in all of their positive and negative
aspects in the diverse lands where Muslims reside.
The concept of monotheism and the purposeful, ethical
view to which it gives rise lead in turn to the concept of complementarity. The
concept of complementarity provides a positive explanation of the similarities
and differences that exist between men and women. Similarly, it provides a
means of ordering social relationships between men and women and their
resulting rights and responsibilities in light of their God-given natures and
the Qur’anic concepts of love (al-mawaddah), compassion (al-rahmah),
the doing of good (al-ma’ruf), and charity (al-ihsan). As a
result, every party to this human relationship is able to achieve self-realization
in the best, most positive sense of the word, enjoy fair treatment, and receive
assistance in performing his or her role in the variety of situations, areas,
and phases that life entails.
Our understanding of the Qur’anic worldview continues
to be murky as it relates to modern Islamic thought, while Islamic thought –
based solely on traditional models, particularly with respect to family
relationships and laws established in earlier historical periods and in
locations other than our own – is ineffective and inflexible. Consequently,
there is a need for a more thorough understanding of the Qur’anic worldview and
its associated concepts. Moreover, this worldview needs to be understood on a
deeper level not only as it relates to the marital relationship between the man
and the woman, but in addition, as it relates to the kind of practical
reformulation that guarantees the rights of both the man and the woman in the
economic, political, social, and educational domains. Such a reformulation will
(pg.38)
make
it possible for these spheres to begin operating harmoniously in keeping with
Qur’anic concepts and principles, thereby forming integrated subsystems within
the broader system represented by society as a whole. When this takes places,
both spouses will become better able to perform their respective functions and
tasks and the woman will receive fairer treatment, particularly during the
phases of her greatest vulnerability, namely, those of pregnancy, lactation and
childrearing, since the task of motherhood belongs to the woman in particular,
and no one but she can perform it.
In light of the Islamic worldview and Qur’anic
concepts and values, this, then, is one example of the issues that modern-day
Islamic thought needs to grapple with in a progressive, forceful manner. It is
also important for us to observe that the community or nation in the Qur’anic
worldview is understood to be an inseparable part of human existence, which is
only complete when the life of the individual is complemented by that of the
community. For, in fact, the individual has no real existence apart from the
collectivity to which he or she belongs, just as the community has no existence
apart from the individuals that make it up. Similarly, the individual’s
well-being and prosperity depend on the strength of the community and the
soundness of its structure, just as the strength and prosperity of the
community depend on the degree to which its members master their work, their
sincerity and dedication, their participation, and their willing contributions.
Hence, the discourse of the Qur’an is addressed to the individual, to the
community, and to the human race as a whole:
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. (surah al-Nur, 24:55)
وَقُلِ ٱعۡمَلُواْ فَسَيَرَى ٱللَّهُ عَمَلَكُمۡ
وَرَسُولُهُ ۥ وَٱلۡمُؤۡمِنُونَۖ وَسَتُرَدُّونَ إِلَىٰ عَـٰلِمِ ٱلۡغَيۡبِ
وَٱلشَّہَـٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ (١٠٥) سُوۡرَةُ التّوبَة
And say [unto them, O Prophet]: “Act! And God will
behold your deeds, and [so will] His Apostle, and the believers:…” (surah
al-Tawbah, 9:105)
يَـٰٓأَيُّہَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ
ٱلَّذِى خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ (٢١) سُوۡرَةُ البَقَرَة
O Mankind! Worship your Sustainer, who has created you
and those who lived before you, so that you might remain conscious of Him. (surah
al-Baqara, 2:21)
The aforementioned verses point to three foundations
for successful
(pg.39)
human
action according to the Qur’anic worldview, namely: (1) the strength of one’s
certainty and faith, (2) the productivity of one’s action, and (3) the
effectiveness of one’s action due to its righteousness. The effectiveness and
productivity of one’s action are related to one’s adherence to a scientific
objectivity in one’s approach, or what has been traditionally termed rightness
(al-salah). Hence, someone who fails to perceive the facts and laws
of the cosmos as they are in relation to what he does will receive a single
reward in the afterlife, namely, the reward for faith and good intentions
–whereas someone who perceives them correctly in relation to what he does will
receive two rewards, namely, the reward for faith and good intentions, and the
reward for outward rightness or usefulness (al-Salah). If, for example, someone
wishes to dig a well but does not understand the objective facts pertaining to
how and where to dig it, he will be rewarded in the afterlife for his good
intention; as for someone who not only wishes to dig a well but, in addition,
understands how and where to dig it, he will receive both a reward in the
afterlife for his intention to dig it, and the earthly reward of having
actually been able to obtain cold water.
If the Muslim community, collectively and
individually, wishes to release its dormant psychological and spiritual energy,
its members have no choice but to reflect on the Qur’anic worldview, then labor
to recapture its values and concepts as they apply to belief, emotions, and
their perceptions of the environment and the meaning of existence. Well did
‘Umar ibn al-Khattab speak when, in giving voice to the clear-sighted,
Qur’an-inspired, responsible, realistic approach to life by which he and the
other Companions of the Prophet lived, he said, “I flee from the decree of God
(His laws and statutes) to the decree of God (His laws and statutes).”15
Self and Other in the Qur’anic Worldview
If
this is the kind of dynamism and guidance which the Qur’anic worldview offers
the Muslim community, then what does it have to offer to others? And who are
these ‘others’? What governs the relation-ship between Self and Other in the
Qur’anic view of the world? The path before us will only be clear when we have
clarified this vital human dimension of the Qur’anic perspective on the world
and
(pg.40)
human
life. Given the universal, integrative dimension of the Qur’an’s monotheistic
vision, the ‘Other’ is seen to be an integral part of the ‘I,’ just as the ‘I’
is understood to be an integral part of the ‘Other.’ When seen from the
perspective of the Qur’anic worldview, relationships between this or that Self
and this or that Other are viewed as interpenetrating circles – each of which
has something beneficial to contribute to the other, and which together form an
exquisite tapestry of purposefulness, integration, coordination, and
constructive interaction. It is in this kind of a context – that is, in one
ruled by the ideals of justice, tolerance, brotherhood, and peace – that the
meaning of individual and collective human existence is fulfilled.
Self
and Other in the Qur’anic worldview – male or female, black or white, believer
or non-believer – are all equally members of the human race, brought together
and united by the fact of their belonging to the human totality. Seen from the
Qur’anic perspective, all human beings are a single entity, created equally as
brothers and sisters and members of the greater human family:
بِيَـٰٓأَيُّہَا 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)
Self and Other in the Qur’anic discourse – men and
women, derived from a single soul – have been granted diverse and separate
existences in order to complete one another as mates, peoples, and nations who
are brought and held together by the bonds of loving-kindness and compassion.
Self and Other are people who belong to ‘peoples and
tribes’ in a variety of human social systems which, despite their underlying
unity, represent diversity. By virtue of this diversity there can be shared
inter-action, knowledge of one another, and integration. If all parts were
identical there could be no interaction or complementarity. Attraction, for
example, does not take place between two positive or two negative poles, but
only between a positive pole and a negative one. Interaction, like attraction,
requires cooperation and complementarity; it is for this
(pg.41)
reason
that human beings were created to branch out as diverse peoples and tribes – as
males and females, with varying abilities and capacities, so that they could
interact, come to know one another, and help bring one another to completion:
۞ 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 thereon.… (surah Hud, 11:61)
وَهُوَ ٱلَّذِى جَعَلَڪُمۡ خَلَـٰٓٮِٕفَ
ٱلۡأَرۡضِ وَرَفَعَ بَعۡضَكُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَبۡلُوَكُمۡ فِى
مَآ ءَاتَٮٰكُمۡۗ إِنَّ رَبَّكَ سَرِيعُ ٱلۡعِقَابِ وَإِنَّهُ ۥ لَغَفُورٌ۬
رَّحِيمُۢ (١٦٥) سُوۡرَةُ الاٴنعَام
For, He it is who has made you inherit the earth, and
has raised some of you by degrees above others, so that He might try you by
means of what He has bestowed upon you.… (surah al-An’am, 6:165)
Hence, difference and diversity in the Qur’anic
worldview have nothing to do with racism or one group’s or individual’s being
superior to another; rather, they have to do with unity and a supportive human
complementarity, which is vital to the existence of both the individual and the
community.
Self and Other differ in terms of ‘tongues and colors’
through which creativity and beauty manifest themselves in the creation from
the level of the individual to that of tribes, peoples, and races. On the level
of their human essence, however, “no Arab is superior to a non-Arab, nor white
to black, unless it be by virtue of God-consciousness.” (the Prophet’s last
sermon):
وَمِنۡ ءَايَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَٲتِ
وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفُ أَلۡسِنَتِڪُمۡ وَأَلۡوَٲنِكُمۡۚ إِنَّ فِى ذَٲلِكَ
لَأَيَـٰتٍ۬ لِّلۡعَـٰلِمِينَ (٢٢) سُوۡرَةُ الرُّوم
And among His wonders is the creation of the heavens
and the earth, and the diversity of your tongues and colours: for in this,
behold, there are messages indeed for all who are possessed of [innate]
knowledge! (surah al-Rum, 30:22)
Qur’anically speaking, Self and Other exist on all
levels: the individual, the communal, the global. They may be related by
marriage or by blood; they may be neighbors; they may be fellow citizens of the
world from across the globe. In all cases, however, such relationships can be
likened to concentric and interpenetrating circles held together through
justice, peace, good will, compassion, tolerance, cooperation, and mutual
support:
وَمِنۡ ءَايَـٰتِهِۦۤ أَنۡ خَلَقَ لَكُم مِّنۡ
أَنفُسِكُمۡ أَزۡوَٲجً۬ا لِّتَسۡكُنُوٓاْ إِلَيۡهَا وَجَعَلَ بَيۡنَڪُم
مَّوَدَّةً۬ وَرَحۡمَةًۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬
يَتَفَكَّرُونَ (٢١) سُوۡرَةُ الرُّوم
And among His wonders is this: He creates for you
mates out of your own kind, so that you might incline towards them, and He
engenders love and tenderness between you: in this, behold, there are messages
indeed for people who think! (surah al-Rum, 30:21)
(pg.42)
وَءَاتِ ذَا ٱلۡقُرۡبَىٰ حَقَّهُ ۥ
وَٱلۡمِسۡكِينَ وَٱبۡنَ ٱلسَّبِيلِ وَلَا تُبَذِّرۡ تَبۡذِيرًا (٢٦) 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. (surah
al-Isra’, 17:26)
وَإِذۡ أَخَذۡنَا مِيثَـٰقَ بَنِىٓ
إِسۡرَٲٓءِيلَ لَا تَعۡبُدُونَ إِلَّا ٱللَّهَ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَانً۬ا
وَذِى ٱلۡقُرۡبَىٰ وَٱلۡيَتَـٰمَىٰ وَٱلۡمَسَـٰڪِينِ وَقُولُواْ لِلنَّاسِ
حُسۡنً۬ا وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّڪَوٰةَ ثُمَّ تَوَلَّيۡتُمۡ
إِلَّا قَلِيلاً۬ مِّنڪُمۡ وَأَنتُم مُّعۡرِضُونَ (٨٣) سُوۡرَةُ البَقَرَة
…You shall worship none but God; and you
shall do good unto your parents and kinsfolk, and the orphans, and the poor;
and you shall speak unto all people in a kindly way; and you shall be constant
in prayer; and you shall spend in charity. (surah al-Baqarah, 2:83)
Self and Other differ from one another in terms of
abilities and potentials “…to the end that they might avail themselves of one
another’s help…,” (surah al-Zukhruf, 43:32). Such differences and distinctions
exist not in order for one person or group to lord it over another or to think
of himself as superior to others; rather, they exist in order for people to
cooperate and to complement each other in united endeavors to make responsible
use of the planet and its resources, to provide for their own and others’
needs, and to produce civilizations and cultures. Hence, differences and
distinctions within the human community are a blessing, indeed, a necessity,
for without them no one of us – whatever his or her race, color, language, or
abilities – would survive:
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; and remain conscious of God: for, behold, God is severe in
retribution! (surah al-Ma’idah, 5:2)
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا
يَسۡخَرۡ قَوۡمٌ۬ مِّن قَوۡمٍ عَسَىٰٓ أَن يَكُونُواْ خَيۡرً۬ا مِّنۡہُمۡ وَلَا
نِسَآءٌ۬ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيۡرً۬ا مِّنۡہُنَّۖ وَلَا
تَلۡمِزُوٓاْ أَنفُسَكُمۡ وَلَا تَنَابَزُواْ بِٱلۡأَلۡقَـٰبِۖ بِئۡسَ ٱلِٱسۡمُ
ٱلۡفُسُوقُ بَعۡدَ ٱلۡإِيمَـٰنِۚ وَمَن لَّمۡ يَتُبۡ فَأُوْلَـٰٓٮِٕكَ هُمُ
ٱلظَّـٰلِمُونَ (١١) سُوۡرَةُ الحُجرَات
O you who have attained to faith! No men shall deride
[other] men: it may well be that those [whom they deride] are better than
themselves; and no women [shall deride other] women: it may well be that those
[whom they deride] are better than themselves. And neither shall you defame one
another, nor insult one another by [opprobrious] epithets: evil is all imputation
of iniquity after [one has attained to] faith, and they who [become guilty
thereof and] do not repent – it is they, they who are evildoers! (surah al-Hujurat,
49:11)
We are called upon in the Qur’an to exhort others to
do good in a spirit of gentleness, earnestness, and kindness: “help one another
in
(pg.43)
furthering
virtue and God-consciousness” (surah al- Ma’idah, 5:2). We are to seek
always to guide each other with words of wisdom, encourage others to do good,
and discourage them from doing what is harmful or contrary to reason and
prudence:
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)
وَلَوۡ شَآءَ رَبُّكَ لَأَمَنَ مَن فِى
ٱلۡأَرۡضِ ڪُلُّهُمۡ جَمِيعًاۚ أَفَأَنتَ تُكۡرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُواْ
مُؤۡمِنِينَ (٩٩) سُوۡرَةُ یُونس
And [thus it is:] had thy Sustainer so willed, all
those who live on earth would surely have attained to faith, all of them: dost
thou, then, think that thou couldst compel people to believe, (surah Yunus,
10:99)
كُنتُمۡ خَيۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ
تَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَتَنۡهَوۡنَ عَنِ ٱلۡمُنڪَرِ وَتُؤۡمِنُونَ بِٱللَّهِۗ
وَلَوۡ ءَامَنَ أَهۡلُ ٱلۡڪِتَـٰبِ لَكَانَ خَيۡرً۬ا لَّهُمۚ مِّنۡهُمُ
ٱلۡمُؤۡمِنُونَ وَأَڪۡثَرُهُمُ ٱلۡفَـٰسِقُونَ (١١٠) سُوۡرَةُ آل عِمرَان
You are indeed the best community that has ever been
brought forth for [the good of] mankind: you enjoin the doing of what is right
and forbid the doing of what is wrong, and you believe in God.… (surah Al
Imran, 3:110)
The Messenger of God said, “If someone goes into
combat out of blind allegiance to this or that group or blind hostility against
this or that group and is killed in battle, he meets his death at the hands of
ignorance.”16
Self and Other differ in attitudes and perspectives;
this simply reflects the nature of creation, which is characterized by
diversity in unity, and unity in diversity. Hence, the Other, in whatever ways
he or she differs from the Muslim, is worthy of all respect on both the
spiritual and material levels, and the relationship between them is to be one
of tolerance, kindness, fairness, and justice:
لَّا يَنۡهَٮٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمۡ
يُقَـٰتِلُوكُمۡ فِى ٱلدِّينِ وَلَمۡ يُخۡرِجُوكُم مِّن دِيَـٰرِكُمۡ أَن
تَبَرُّوهُمۡ وَتُقۡسِطُوٓاْ إِلَيۡہِمۡۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ (٨) سُوۡرَةُ المُمتَحنَة
As for such [of the unbelievers] as do not fight
against you on account of [your] faith, and neither drive you forth from your
homelands, God does not forbid you to show them kindness and to behave towards
them with full equity: for, verily, God loves those who act equitably. (surah
al-Mumtahinah, 60:8)
By virtue of their unity as human beings and the
mutual belonging this entails, it is justice alone which must govern the
relationship between Self and Other even in situations in which there is enmity
and alienation. For without justice, neither the bond of humanity nor the
(pg.44)
responsibility
to act as stewards of the creation has any meaning:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ
قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِۖ وَلَا يَجۡرِمَنَّڪُمۡ شَنَـَٔانُ
قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰۖ
وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ (٨) سُوۡرَةُ المَائدة
O you who have attained to faith! Be ever steadfast in
your devotion to God, bearing witness to the truth in all equity; and never let
hatred of any-one lead you into the sin of deviating from justice. Be just:
this is closest to being God-conscious. And remain conscious of God: verily,
God is aware of all that you do. (surah al-Ma’idah, 5:8)
Similarly, the brotherly bond born of their common
humanity requires that Self and Other avoid all injustice and aggression toward
one another. Even when repelling aggression and defending those wronged or
oppressed, there is no justification for hostilities beyond what is required to
put a stop to the other’s aggression and to whatever injustice is being
perpetrated. Rather, it is preferable to pardon when-ever possible:
وَقَـٰتِلُواْ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ
يُقَـٰتِلُونَكُمۡ وَلَا تَعۡتَدُوٓاْۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡمُعۡتَدِينَ
(١٩٠) سُوۡرَةُ البَقَرَة
And fight in God’s cause against those who wage war
against you, but do not commit aggression – for, verily, God does not love
aggressors. (surah al-Baqarah, 2:190)
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
…help one another in furthering virtue and
God-consciousness, and do not help one another in furthering evil and enmity;…
(surah al-Ma’idah, 5:2)
وَمَن يَقۡتُلۡ مُؤۡمِنً۬ا مُّتَعَمِّدً۬ا
فَجَزَآؤُهُ ۥ جَهَنَّمُ خَـٰلِدً۬ا فِيہَا وَغَضِبَ ٱللَّهُ عَلَيۡهِ
وَلَعَنَهُ ۥ وَأَعَدَّ لَهُ ۥ عَذَابًا عَظِيمً۬ا (٩٣) سُوۡرَةُ النِّسَاء
But whoever deliberately slays another believer, his
requital shall be hell, therein to abide; and God will condemn him, and will
reject him, and will prepare for him awesome suffering. (surah al-Nisa’,
4:93)
It is not without reason that the Qur’an refers to the
act of repelling aggression as itself aggression: “Thus, if anyone commits
aggression against you, attack him just as he has attacked you” (fa man i’tada
alaykum fa’tada alayhi bi mithli ma I’tada alaykum).17
The reason for this Qur’anic appellation is that conflict and warfare among
brothers in humanity always, and inevitably, involves the crossing of a red
line of sorts. Hence, even the legitimate right to repel another’s act of aggression
(radd al-udwan) when necessary is referred to as aggression (al-udwan).
In this way, the Qur’an alerts us to the seriousness of such an action, as well
as to the dignity and value of human life. In keeping with this message, we are
admonished concerning the need to be
(pg.45)
conscious
of God and to fear Him in all that we do. As Abel once replied to Cain,
لَٮِٕنۢ بَسَطتَ إِلَىَّ يَدَكَ لِتَقۡتُلَنِى
مَآ أَنَا۟ بِبَاسِطٍ۬ يَدِىَ إِلَيۡكَ لِأَقۡتُلَكَۖ إِنِّىٓ أَخَافُ ٱللَّهَ
رَبَّ ٱلۡعَـٰلَمِينَ (٢٨) سُوۡرَةُ المَائدة
“Even if thou lay thy hand on me to slay
me, I shall not lay my hand on thee to slay thee; behold, I fear God, the
Sustainer of all the worlds.” (surah al-Ma’idah, 5:28).
The Muslim is always both just and moderate, seeking
to be equitable in all he does and allowing all his conduct, toward himself and
toward others, to be governed by the values and purposes that are in keeping
with justice and moderation. Without moderation there can be no justice;
indeed, justice is simply a fruit of moderation in all things – in tranquility
and in anger, in giving and in receiving. In times of peace, moderation yields
brotherhood and harmony, and when repelling aggression, it leads one to act
with both strength and generosity of spirit:
۞ 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 your own selves or your parents and kinsfolk.… (surah al-Nisa’,
4:135)
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ
قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِۖ وَلَا يَجۡرِمَنَّڪُمۡ شَنَـَٔانُ
قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰۖ
وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ (٨) سُوۡرَةُ المَائدة
...and never let hatred of anyone lead you
into the sin of deviating from justice. Be just: this is closest to being
God-conscious. And remain conscious of God: verily, God is aware of all that
you do. (surah al-Ma’idah, 5:8)
وَجَـٰهِدُواْ فِى ٱللَّهِ حَقَّ جِهَادِهِۦۚ
هُوَ ٱجۡتَبَٮٰكُمۡ وَمَا جَعَلَ عَلَيۡكُمۡ فِى ٱلدِّينِ مِنۡ حَرَجٍ۬ۚ مِّلَّةَ
أَبِيكُمۡ إِبۡرَٲهِيمَۚ هُوَ سَمَّٮٰكُمُ ٱلۡمُسۡلِمِينَ مِن قَبۡلُ وَفِى
هَـٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيۡكُمۡ وَتَكُونُواْ شُہَدَآءَ عَلَى
ٱلنَّاسِۚ فَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَٱعۡتَصِمُواْ
بِٱللَّهِ هُوَ مَوۡلَٮٰكُمۡۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِيرُ (٧٨) سُوۡرَةُ الحَجّ
…and has laid no hardship on you in
[anything that pertains to] religion,… (surah al-Hajj, 22:78)
God does not burden any human being with
more than he is well able to bear: in his favor shall be whatever good he does,
and against him whatever evil he does. “O our Sustainer! Take us not to task if
we forget or unwittingly do wrong!…” (surah al-Baqarah, 2:286)
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 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.46)
In a hadith qudsi18
transmitted by Abu Dharr on the authority of the Prophet, God states, “O My
servants, I have forbidden injustice to myself and have likewise rendered it
forbidden among you. Therefore, commit no injustice against one another.”19
In the account of the farewell address delivered by the Prophet during his
final pilgrimage to Makkah, Abdullah ibn ‘Umar states:
We were discussing the Farewell Pilgrimage once with
the Messenger of God in our midst. At that time, we did not yet know what the
Farewell Pilgrimage was. The Messenger of God then uttered praise to God and said,
“God has rendered your lives and your property as sacred as this day of yours,
in this land of yours, in this month of yours. Do you hear what I am saying?”
“We hear you,” his listeners replied. He then continued, saying, “O God, bear
witness!”20
In the same vein, Hudhayfah relates that the Messenger
of God said: “Do not be double-minded people who say, ‘If others are good to
us, we will be good to them, and if others wrong us, we will wrong them.
Rather, accustom yourselves to doing good to others whether they do good to you
or not.’”21 The Prophet’s wife A’ishah reported having heard
the Messenger of God say, “Anything, if accompanied by kindness, is beautified
thereby, and anything, if lacking in kindness, is thereby abased.”22
Both the Other and the ‘I’ are integral parts of the
individual, since the human personality is far from simple; on the contrary, it
is a highly complex entity. It includes, for example, both the self that
“incite[s] to evil” (al-nafs al-ammarah bi al-su’) (surah Yusuf,
12:53) and “the accusing voice of man’s own conscience” (al-nafs al-lawwamah)
(surah al-Qiyamah, 75:2). As such, it is an entity with multiple
associations, allegiances, and extensions, and it comprises dimensions that are
both indispensable and inseparable from the individual, from humanity (since
the ‘I’ is the human being, and humanity is an inseparable part of the ‘I’) to
the clan, tribe and nation, to neighbors and blood relations.
In seeking to meet their needs, both Self and Other
should bear in mind that within each one of us, complex beings that we are,
there are both base and aggressive impulses ruled by the ‘law of the jungle’
where ‘might is right’ (the self that incites to evil, al-nafs al-ammarah bi
al- su’),
(pg.47)
and
spiritual, altruistic aspirations that lead us to strive for fairness,
compassion, and peace. Such aspirations, which are governed by the law of
justice where ‘right is might’ – that is to say, where power and strength are
derived from truth – cause human beings to incline toward values of truth and
justice and to resist impulses that are hedonistic, aggressive, and racist.
When Self and Other are both Muslims, they are joined
by a common identity based on doctrine, belief, and vision, which lie at the
heart of what it means to be a human being. After all, the essence of human
existence is not forms, appearances, or the merely physical – however important
these may be as resources and tools for carrying out our various tasks and
giving expression to the content of our visions, values, and principles, and
despite the fact that human beings would have no existence without material
reality and its practical, creative, and aesthetic manifestations. Hence, the
brotherhood that exists bet-ween Muslims is more precious than that which is
based on our common humanity alone, since shared belief helps to form the most
powerful spiritual bond on earth:
إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٌ۬
فَأَصۡلِحُواْ بَيۡنَ أَخَوَيۡكُمۡۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُرۡحَمُونَ
(١٠) سُوۡرَةُ الحُجرَات
All believers are but brethren.… (surah al-Hujurat,
49:10)
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ
ٱللَّهَ حَقَّ تُقَاتِهِۦ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ (١٠٢) 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) سُوۡرَةُ آل عِمرَان
O you who have attained to faith! Be conscious of God
with all the consciousness that is due to Him, and do not allow death to
overtake you ere you have surrendered yourselves unto Him. And hold fast, all
together, unto the bond with God, and do not draw apart from one another. And
remember the blessings which God has bestowed upon you: how, when you were
enemies, He brought your hearts together, so that through His blessing you
became brethren;… (surah Al Imran, 3:102–103)
وَٱلۡمُؤۡمِنُونَ وَٱلۡمُؤۡمِنَـٰتُ بَعۡضُهُمۡ
أَوۡلِيَآءُ بَعۡضٍ۬ۚ يَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ
وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ
وَرَسُولَهُ ۥۤۚ أُوْلَـٰٓٮِٕكَ سَيَرۡحَمُهُمُ ٱللَّهُۗ إِنَّ ٱللَّهَ
عَزِيزٌ حَكِيمٌ۬ (٧١) سُوۡرَةُ التّوبَة
And [as for] the believers, both men and women – they
are close unto one another: they [all] enjoin the doing of what is right and
forbid the doing of what is wrong, and are constant in prayer, and render the
purifying dues, and pay heed unto God and His Apostle. It is they upon whom God
will bestow His grace: verily, God is Almighty, Wise! (surah al-Tawbah,
9:71)
Abdullah ibn ‘Umar reports that the Prophet said, “The
Muslim is a brother to his fellow Muslim. Hence, he should never wrong him or
abandon him.”23 Abdullah ibn ‘Umar also related that the
Prophet said, “The true Muslim is someone from whose words and actions
(pg.48)
other
Muslims have no reason to fear harm, while the true Emigrant is someone who has
abandoned all that God has forbidden.”24 Abu Musa al-Ash’ari relates that the Messenger of God once said,
“One believer is to another as one stone is to another in a mighty edifice,
each of them serving to support the other and hold it in place.”25
He also said, “So great is the compassion, affection, and sympathy shared by
the believers that they are like a single body: if any member of the body
suffers, all other parts of the body call out to one another with wakefulness
and fever.”26 Similarly, he commanded, “Desire for your
brother what you desire for yourself.”27 And in his farewell
address, he reminded the Muslims with him of the sacred bond among them,
saying, “O people! Your lives and your property are to be treated with the same
sanctity as this day of yours, in this land of yours, in this month of yours
until the Day on which you meet your Lord. Do you hear what I am saying?” “We
hear you,” his listeners replied. He then continued, saying, “O God, have I
delivered the message?”28 The Prophet’s wife A’ishah related
that he had said, “Anyone who goes to bed on a full stomach knowing that his
neighbor is hungry is not a believer.”29 Abu Hurayrah
reported that the Messenger of God had said, “God will come to the aid of the
servant who comes to the aid of his brother,”30 and,
“Everything associated with the Muslim – his life, his honor, and his
possessions – is to be viewed by his fellow Muslims as sacred.”31
Abu Sa’id al-Khudri related that the Messenger of God had said, “You have a
single Lord and a single forefather. Therefore, the Arab is not superior to the
non-Arab, nor the non-Arab to the Arab, nor the red-skinned to the
black-skinned, nor the black-skinned to the red-skinned, except on the basis of
greater consciousness of God.”32 Anas related that the
Messenger of God had said, “Come to the aid of your brother whether he has been
wronged or has done wrong to another.” Hearing what the Prophet had said, one
man said, “O Messenger of God, I will gladly come to my brother’s aid if he has
been wronged. But how can I do so if he has wronged someone else?” The Prophet
replied, “You come to his aid by restraining him or preventing him from doing
[further] wrong.”33 Hudhayfah related that the Messenger of
God had said, “Whoever does not show concern for the Muslims as a community
does not belong to them.”34
(pg.49)
The brotherhood of Islam is thus a brotherhood founded
upon goodness, truth, justice, righteousness, kindness, and compassion. It is a
brotherhood of solidarity and cooperation in the doing of good and the fear of
God. Consequently, it is the sublimest, most powerful possible expression of
human belonging. If Muslims realized the implications of this type of belonging
and brotherhood for today’s world, and if they truly assimilated the Qur’anic
worldview, they would truly be a single nation, a united family, a guiding
light, and a constructive, creative force.
In the Qur’anic worldview, Self and Other represent
diverse associations and affiliations all of which are ‘I,’ since one’s identity
is comprised of links to others based on blood, marriage, race, and humanity,
as well as doctrine and thought. At the same time, it is a single entity
composed of all these associations, every one of which renders the ‘I’ a ‘they’
as well, and the ‘they’ an ‘I.’
Consequently, the trust embodied in the duty of
stewardship requires that the Muslim take on constructive, reformist
inclinations and values. If the honest Muslim is remiss in any of his
responsibilities toward himself or others, he will repent and correct himself.
Faithfulness to the task of being a good steward of God’s gifts calls for the
acquisition and cultivation of personal character traits that enable us to
translate our God-given responsibilities into realities in our behavior and our
relationships. The Qur’an has detailed such character traits for us; hence, if
a Muslim discovers that he lacks these qualities in himself and that, as a
consequence, they are not reflected in his actions and his relationships with
others, be they human beings, animals, or other aspects of his environment,
then he needs to examine himself, hold himself accountable, and strive to
cultivate those virtues that will enable him to take on the God-given trust,
which constitutes the meaning of his life – and his response to which will
determine his destiny.
Carrying out one’s God-given responsibilities
requires, first of all, honesty, faithfulness to one’s word, a spirit of
fairness, a refusal to engage in wrongdoing or aggression, humility, charity,
and generosity toward others, and a commitment to act with integrity and shun
corruption. If a Muslim finds that he has a tendency to be harsh, cruel,
(pg.50)
or
violent, to be wasteful or extravagant in his spending, to lie, to break
promises and not to live up to responsibilities or commitments he has taken on,
then he should be aware that his faith and worship are lacking. In response to
this awareness, he must face himself, recognize his error, and turn away from
it before that Day when “…neither wealth will be of any use, nor children, [and
when] only he [will be happy] who comes before God with a heart free of evil!”
(surah al-Shu’ara’, 26:88–89). It is clear from both the Qur’an and the
life of the Messenger of God that if one lacks the above-mentioned virtues, his
faith is not genuine, nor has he benefited from the acts of devotion he engages
in – be they prayer, remembrance of the Divine Name, fasting, or spending the
night hours in prayer and worship:
وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا
بِٱلَّتِى هِىَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُ ۥۚ وَأَوۡفُواْ
بِٱلۡعَهۡدِۖ إِنَّ ٱلۡعَهۡدَ كَانَ مَسۡـُٔولاً۬ (٣٤) سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء
…And be true to every promise – for,
verily, [on Judgment Day] you will be called to account for every promise which
you have made! (surah al-Isra’, 17:34)
وَيَـٰقَوۡمِ أَوۡفُواْ ٱلۡمِڪۡيَالَ
وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ وَلَا تَبۡخَسُواْ ٱلنَّاسَ أَشۡيَآءَهُمۡ وَلَا
تَعۡثَوۡاْ فِى ٱلۡأَرۡضِ مُفۡسِدِينَ (٨٥) سُوۡرَةُ هُود
Hence, O my people, [always] give full measure and
weight, with equity, and do not deprive people of what is rightfully theirs,
and do not act wickedly on earth by spreading corruption. (surah Hud,
11:85)
وَلَا تَجۡعَلۡ يَدَكَ مَغۡلُولَةً إِلَىٰ
عُنُقِكَ وَلَا تَبۡسُطۡهَا كُلَّ ٱلۡبَسۡطِ فَتَقۡعُدَ مَلُومً۬ا مَّحۡسُورًا (٢٩) سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء
And neither allow thy hand to remain shackled to thy
neck, nor stretch it forth to the utmost limit [of thy capacity], lest thou find
thyself blamed [by thy dependants], or even destitute. (surah al-Isra’,
17:29)
وَأَمَّا مَنۢ بَخِلَ وَٱسۡتَغۡنَىٰ (٨) وَكَذَّبَ
بِٱلۡحُسۡنَىٰ (٩) فَسَنُيَسِّرُهُ ۥ لِلۡعُسۡرَىٰ (١٠) وَمَا
يُغۡنِى عَنۡهُ مَالُهُ ۥۤ إِذَا تَرَدَّىٰٓ (١١) سُوۡرَةُ اللیْل
But as for him who is niggardly, and thinks that he is
self-sufficient, and calls the ultimate good a lie – for him shall We make easy
the path towards hardship: and what will his wealth avail him when he goes down
[to his grave]? (surah al-Layl, 92:8–11)
۞ لَّيۡسَ ٱلۡبِرَّ أَن تُوَلُّواْ وُجُوهَكُمۡ قِبَلَ ٱلۡمَشۡرِقِ
وَٱلۡمَغۡرِبِ وَلَـٰكِنَّ ٱلۡبِرَّ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ
وَٱلۡمَلَـٰٓٮِٕڪَةِ وَٱلۡكِتَـٰبِ وَٱلنَّبِيِّـۧنَ وَءَاتَى ٱلۡمَالَ عَلَىٰ
حُبِّهِۦ ذَوِى ٱلۡقُرۡبَىٰ وَٱلۡيَتَـٰمَىٰ وَٱلۡمَسَـٰكِينَ وَٱبۡنَ ٱلسَّبِيلِ
وَٱلسَّآٮِٕلِينَ وَفِى ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّڪَوٰةَ
وَٱلۡمُوفُونَ بِعَهۡدِهِمۡ إِذَا عَـٰهَدُواْۖ وَٱلصَّـٰبِرِينَ فِى
ٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلۡبَأۡسِۗ أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ
صَدَقُواْۖ وَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُتَّقُونَ (١٧٧) سُوۡرَةُ البَقَرَة
True piety does not consist in turning your faces
towards the east or the west – but truly pious is he who believes in God, and
the Last Day, and the angels, and revelation, and the prophets; and spends his
substance – how-ever much he himself may cherish it – upon his near of kin, and
the orphans, and the needy, and the wayfarer, and the beggars, and for the
freeing of human beings from bondage; and is constant in prayers, and renders
the purifying dues; and [truly pious are] they who keep their promises whenever
they promise, and are patient in misfortune and hard-ship and in time of peril:
it is they that have proved themselves true, and it is they, they who are conscious
of God. (surah al-Baqarah, 2:177)
(pg.51)
وَلَا تَمۡشِ فِى ٱلۡأَرۡضِ مَرَحًاۖ إِنَّكَ
لَن تَخۡرِقَ ٱلۡأَرۡضَ وَلَن تَبۡلُغَ ٱلۡجِبَالَ طُولاً۬ (٣٧) سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء
And walk not on the earth with haughty self-conceit:
for, verily, thou canst never rend the earth asunder, nor canst thou ever grow
as tall as the mountains! (surah al-Isra’, 17:37)
وَعِبَادُ ٱلرَّحۡمَـٰنِ ٱلَّذِينَ يَمۡشُونَ
عَلَى ٱلۡأَرۡضِ هَوۡنً۬ا وَإِذَا خَاطَبَهُمُ ٱلۡجَـٰهِلُونَ قَالُواْ سَلَـٰمً۬ا
(٦٣) سُوۡرَةُ الفُرقان
For, [true] servants of the Most Gracious are [only]
they who walk gently on earth, and who, whenever the foolish address them,
reply with [words of] peace; (surah al-Furqan, 25:63)
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)
يَـٰبُنَىَّ أَقِمِ ٱلصَّلَوٰةَ وَأۡمُرۡ
بِٱلۡمَعۡرُوفِ وَٱنۡهَ عَنِ ٱلۡمُنكَرِ وَٱصۡبِرۡ عَلَىٰ مَآ أَصَابَكَۖ إِنَّ
ذَٲلِكَ مِنۡ عَزۡمِ ٱلۡأُمُورِ (١٧) سُوۡرَةُ لقمَان
O my dear son! Be constant in prayer, and enjoin the
doing of what is right and forbid the doing of what is wrong, and bear in
patience whatever [ill] may befall thee: this, behold, is something to set
one’s heart upon! (surah Luqman, 31:17)
وَلَا تَسۡتَوِى ٱلۡحَسَنَةُ وَلَا ٱلسَّيِّئَةُۚ
ٱدۡفَعۡ بِٱلَّتِى هِىَ أَحۡسَنُ فَإِذَا ٱلَّذِى بَيۡنَكَ وَبَيۡنَهُ ۥ
عَدَٲوَةٌ۬ كَأَنَّهُ ۥ وَلِىٌّ حَمِيمٌ۬ (٣٤) سُوۡرَةُ حٰمٓ السجدة / فُصّلَت
But [since] good and evil cannot be equal, repel thou
[evil] with some-thing that is better – and lo! He between whom and thyself was
enmity [may then become] as though he had [always] been close [unto thee], a
true friend! (surah Fussilat, 41:34)
وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَٲلِكَ لَمِنۡ
عَزۡمِ ٱلۡأُمُورِ (٤٣) سُوۡرَةُ الشّوریٰ
But withal, if one is patient in adversity and
forgives – this, behold, is indeed something to set one’s heart upon! (surah
al-Shura, 42:43)
ثُمَّ كَانَ مِنَ ٱلَّذِينَ ءَامَنُواْ
وَتَوَاصَوۡاْ بِٱلصَّبۡرِ وَتَوَاصَوۡاْ بِٱلۡمَرۡحَمَةِ (١٧) سُوۡرَةُ البَلَد
… those who have attained to faith, and who
enjoin upon one another patience in adversity, and enjoin upon one another
compassion. (surah al-Balad, 90:17)
وَلَا تَجۡعَلُواْ ٱللَّهَ عُرۡضَةً۬ لِّأَيۡمَـٰنِڪُمۡ أَن تَبَرُّواْ وَتَتَّقُواْ وَتُصۡلِحُواْ بَيۡنَ ٱلنَّاسِۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ۬ (٢٢٤) سُوۡرَةُ البَقَرَة
And do not allow your oaths in the name of God to
become an obstacle to virtue and God-consciousness and the promotion of peace
between men: for God is All-Hearing, All-Knowing. (surah al-Baqarah,
2:224)35
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا
تُحَرِّمُواْ طَيِّبَـٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمۡ وَلَا تَعۡتَدُوٓاْۚ إِنَّ
ٱللَّهَ لَا يُحِبُّ ٱلۡمُعۡتَدِينَ (٨٧) سُوۡرَةُ المَائدة
O you who have attained to faith! Do not deprive
yourselves of the good things of life which God has made lawful to you, but do
not transgress the bounds of what is right: verily, God does not love those who
transgress the bounds of what is right:… (surah al-Ma’idah, 5:87)
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
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?…” (surah Al-A’raf, 7:32)
(pg.52)
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, and follow not Satan’s footsteps, for, verily, he is your open
foe. (surah al-Baqarah, 2:208)
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لِمَ
تَقُولُونَ مَا لَا تَفۡعَلُونَ (٢) ڪَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن
تَقُولُواْ مَا لَا تَفۡعَلُونَ (٣) سُوۡرَةُ الصَّف
O you who have attained to faith! Why do you say one
thing and do another? Most loathsome is it in the sight of God that you say
what you do not do! (surah al-Saff, 61:2–3)
Abdullah
ibn Mas’ud reported that the Messenger of God had said:
…beware
of lying, for no good can come from lying whether it is done in seriousness or
in jest. A [righteous] man would not promise his son something, then fail to
keep his promise. Untruthfulness leads to unrighteousness, and unrighteousness
leads to hell, whereas truthfulness leads to righteousness, and righteousness
leads to paradise. Of the truthful person it is said, “He spoke truly, and he
was righteous,” and of the untruthful person it is said, “He spoke untruth and
was unrighteous.” If one of God’s servants continues to speak untruth, he will
be recorded in God’s register as a liar.36
Samurah
ibn Jundub reported that the Messenger of God had said:
Two
men came to me [during my heavenly ascent] and said, “The man whose jawbone is
being split was a liar [during his life on earth]. When he uttered a lie, it
was passed on [to others] until it reached the horizons, and thus will he be
tormented for his lying till the Day of Resurrection.”37
In
a similar vein, we have the following statement of the Prophet reported by Abu
Hurayrah, “There are three signs by which one recognizes the hypocrite: When he
speaks, he utters untruth, when he makes a promise, he fails to keep it, and
when trust is placed in him, he betrays the trust.”38
‘Umar
ibn al-Khattab, who had sat at the Prophet’s feet and whose character had been
formed by the Book of God, once avenged a young Copt who had been struck by the
son of the Arab commander and prince, ‘Amru ibn al-As, then governor of Egypt.
Inspired by the example of the Prophet and the Qur’anic perspective on the
world, ‘Umar addressed ‘Amru, his son, and the generations that would follow
them in a bold affirmation of the brotherhood and equality of all
(pg.53)
human
beings, saying, “How can you enslave human beings who, when their mothers
brought them into the world, were free spirits?”39 Indeed,
how can one human being dare to enslave another when they are brothers in
humanity, created by a single Maker, descended from a single soul, and equally
worthy of honor and respect?
It should be clear from the foregoing that the
Qur’anic perspective views sound human nature as something that entails unity
and diversity – balance, integration, and complementarity between the human
being as individual and the human being as community. For as we have seen –
just as the body has no existence without the members and parts that make it up,
nor do its members and parts have any existence or function apart from the body
as a whole – so also do the community and the individual need one another in
order to survive and to thrive. There is no individual without a family,
without a people, without a homeland, without a nation; nor can the individual
exist without an awareness of familial, ethnic, national, religious, and human
identity and the relationships, associations, and affiliations that they
generate in so many concentric and overlapping circles. All of these are
fundamental, positive dimensions of the individual’s being that help to ensure
sound performance, a full existence, growth, and prosperity based on the
principles of justice, charity, peace, and the rejection of injustice, corruption,
and aggression.
The distinctive feature of the Qur’anic worldview is
that, in contrast to a materialistic, racist worldview, it looks upon the
differences and distinctions that exist among people as well as the various
components of the universe overall as parts of a purposeful divine scheme
founded on complementarity and mutual benefit.
The ability to perceive differences and distinctions from this positive
perspective constitutes the foundation for a harmonious, sound human existence
in which we make responsible, loving use of our human and natural resources.
There is no room in this perspective for exclusiveness or extremism on either
the individual or the communal level; on the contrary, it promotes the pursuit
of integration, balance, moderation, and peace in all its dimensions.
Consequently, believers’ prayers in the Qur’an do not
stop at the concerns of the individual except insofar as such concerns touch
upon
(pg.54)
one’s
strictly private affairs. Instead, they go beyond the individual to the
community, since the best interests of the individual are inseparable from
those of the community to which he belongs. We are taught in the Qur’an to
pray, saying:
إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ (٥) سُوۡرَةُ الفَاتِحَة
Thee alone do we worship; and unto Thee alone do we
turn for aid. (surah al-Fatihah, 1:5)
وَإِذۡ يَرۡفَعُ إِبۡرَٲهِـۧمُ ٱلۡقَوَاعِدَ
مِنَ ٱلۡبَيۡتِ وَإِسۡمَـٰعِيلُ رَبَّنَا تَقَبَّلۡ مِنَّآۖ إِنَّكَ أَنتَ
ٱلسَّمِيعُ ٱلۡعَلِيمُ (١٢٧) رَبَّنَا وَٱجۡعَلۡنَا مُسۡلِمَيۡنِ لَكَ
وَمِن ذُرِّيَّتِنَآ أُمَّةً۬ مُّسۡلِمَةً۬ لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبۡ
عَلَيۡنَآۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ (١٢٨) سُوۡرَةُ البَقَرَة
…O our Sustainer! Accept thou this from us:
for, verily, Thou alone art All-Hearing, All-Knowing! “O our Sustainer! Make us
surrender ourselves unto Thee, and make out of our offspring” a community that
shall surrender itself unto Thee, and show us our ways of worship, and accept
our repentance: for, verily, Thou alone art the Acceptor of Repentance, the
Dispenser of Grace! (surah al-Baqarah, 2:127–128)
وَٱلَّذِينَ جَآءُو مِنۢ بَعۡدِهِمۡ يَقُولُونَ
رَبَّنَا ٱغۡفِرۡ لَنَا وَلِإِخۡوَٲنِنَا ٱلَّذِينَ سَبَقُونَا بِٱلۡإِيمَـٰنِ
وَلَا تَجۡعَلۡ فِى قُلُوبِنَا غِلاًّ۬ لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ
رَءُوفٌ۬ رَّحِيمٌ (١٠) سُوۡرَةُ الحَشر
And so, they who come after them pray, “O our
Sustainer! Forgive us our sins, as well as those of our brethren who preceded
us in faith, and let not our hearts entertain any unworthy thoughts or feelings
against [any of] those who have attained to faith. O our Sustainer! Verily,
Thou art com-passionate, a Dispenser of Grace!” (surah al-Hashr, 59:10)
The Qur’anic Worldview is One of World Peace
The
final religion came as a source of guidance and as a means of inaugurating the
universal, scientific phase of human civilization with its vision of justice,
brotherhood, compassion, peace, and creativity. Consequently, the words of the
Qur’an were not addressed solely to this or that tribe, people, group, or
class. Rather, they were, and continue to be, addressed to humanity at large.
Nor is the Qur’an a discourse of the supernatural and the miraculous like the
revelations that had been delivered to humanity in earlier periods of its
development. Rather, it is the discourse of knowledge, of reading, of
reflection, and of contemplation; it is a discourse of reason, argument, and
persuasion, of guidance and direction, of brotherhood, justice, and peace.
Hence, the Qur’anic worldview and the revelation that embodied it have brought
the universal perspective suited to the worldwide scientific phase of
humanity’s evolution, a phase that best reflects our God-given human nature and
the timeless laws of the cosmos, and which goes well beyond the narrow
isolationism of the racist, materialistic view of the world that prevailed in
the ages of primitive thought and prehistory.
(pg.55)
The Qur’anic message of Islam is one that transcends
superstitions and the racist, antagonistic inclinations generated by
tribalistic, nationalistic mindsets and philosophies and affirms instead the
unity of the human race overall. As such, it is capable of guiding humanity by
instilling within them those values and principles that are conducive to true
security and peace.
Racism, tribalism, and nationalism are exclusive by
nature, since their premises and philosophies emphasize aspects of contrast and
difference. Differences then become a means of excluding others, claiming
superiority to them, and promoting and facilitating conflict and hostility
against anyone who is not like ‘us.’ Hence, the vision of the world founded on
differences and negative distinctions fans the flames of conflict and enmity,
turning diversity into a basis for hostile confrontations. In so doing, it
generates relationships founded on inequality, domination, and opposition among
nations, states, and ethnic groups – on account of which recent centuries have
witnessed the crimes of colonialism and world wars, which to this day pose a
danger to the world’s safety through perilous arms races on the part of
tyrannical regimes that believe in nothing but power politics and the
monopolization of influence and control via deception, manipulation, and fraud.
The Qur’anic worldview is, in reality, the only
philosophy and perspective that highlights and affirms the unity of humanity
despite the differences that exist among peoples and individuals on virtually
all levels:
يَـٰٓأَيُّہَا ٱلنَّاسُ إِنَّا خَلَقۡنَـٰكُم
مِّن ذَكَرٍ۬ وَأُنثَىٰ وَجَعَلۡنَـٰكُمۡ شُعُوبً۬ا وَقَبَآٮِٕلَ لِتَعَارَفُوٓاْۚ
إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ۬
(١٣) سُوۡرَةُ الحُجرَات
…Behold, We have created you all out of a
male and a female, and have made you into nations and tribes, so that you might
come to know one another. 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)
وَلَا تَتَمَنَّوۡاْ مَا فَضَّلَ ٱللَّهُ بِهِۦ
بَعۡضَكُمۡ عَلَىٰ بَعۡضٍ۬ۚ لِّلرِّجَالِ نَصِيبٌ۬ مِّمَّا ٱڪۡتَسَبُواْۖ
وَلِلنِّسَآءِ نَصِيبٌ۬ مِّمَّا ٱكۡتَسَبۡنَۚ وَسۡـَٔلُواْ ٱللَّهَ مِن
فَضۡلِهِۦۤۗ إِنَّ ٱللَّهَ ڪَانَ بِكُلِّ شَىۡءٍ عَلِيمً۬ا (٣٢) سُوۡرَةُ النِّسَاء
…do not covet the bounties which God has
bestowed more abundantly on some of you than on others… (surah al-Nisa’,
4:32)
The Qur’anic worldview is a philosophy that views the
various relationships that exist between us and others as complementary rather
than competitive, and that calls for them to be governed under all
circumstances by a spirit of goodwill, charity, and justice.
(pg.56)
The materialistic worldview, by contrast, starts with
the individual and his or her ego-driven needs (the ‘self that incites to
evil’). Consequently, it has given rise to the nationalistic, racist,
exclusivist political orientation that has been adopted in modern times
especially with the abandonment of religion as a foundation for itself and the
rest of the world. This act of abandonment took place in response to the
corruption, superstition, and ecclesiastical domination that had made its way
into its religious traditions, customs, and culture. It also took place in
response to the fact that the religions concerned were tied to bygone
historical periods that had lost their relevance to modern life. The
materialist view thus turned its back on the spiritual worldview in favor of
the materialistic, competitive, conflict-based orientation epitomized in the
law of the jungle, where aggressive, group-based solidarity and its interests
rule the day. What ensued was an era that witnessed the emergence of various
and sundry nationalisms with their resultant self-centered, racist, aggressive,
colonialist, brutal power politics. In the name of class struggles across the
globe and in every society, the tyrannical, materialist, godless worldview
embodied in Marxism has produced a perpetual state of conflict as a result of
which both the peoples that have lived under Marxist rule and those around them
(particularly the Islamic peoples in Central and East Asia) suffered
injustices, oppression, and corruption that led ultimately to the collapse of the
Marxist empire from within.
Given the tremendous dangers posed by the
materialistic world-view, a “law of the jungle” philosophy if nothing else, and
the devastating conflicts, both worldwide and regional, to which it has led –
not to mention the existence of weapons of mass destruction and the
possibilities they represent – it is vital for the Muslim nation and humanity
as a whole to understand, and help others to understand, the Qur’anic worldview
as it relates to the building of societies and the fostering of relationships
among peoples and nations. Only in this way will we be able to create a culture
of justice and peace. However, this understanding must not be superficial or
merely theoretical; rather, it needs to be thorough and based on solid facts.
It also needs to be educational, applicable to people’s emotional and
psychological upbringing – both organizational and institutional. In other
words,
(pg.57)
such
an understanding needs to be fit to serve as the basis for a peaceful, global
human system which affirms that people’s beauty, worth and potential lie in
their diversity. Given this affirmation, we will be equipped to make
responsible use of our human and natural resources and lay the foundations for
a society of justice, compassion, and peace.
Surah al-Tin
clarifies the relationship that exists between the spiritual aspect of the
individual – referred to in surah al-Fajr, 89:27 as al-nafs al-mutma’innah
(the soul ‘that has attained to inner peace’) – al-nafs al-ammarah bi al-su’
(the material, ‘animal’ aspect or the self ‘that incites to evil’), and the
role of the human will in purifying the person and enabling that side of human
nature, which strives for what is pure, lofty, and righteous to prevail over
the side that tends toward decadence, self-gratification, and corruption. This
surah begins with a divine oath that stresses the importance of the issue to be
dealt with: “Consider the fig, and the olive, and the Mount of Sinai, and this
land secure!” (surah al-Tin, 95:1–3). This surah deals with the creation
of humanity and the relationship between the material and spiritual within the
human being: “We have indeed created man in the best of molds.” In surah Ta
Ha, the following verse speaks of human being’s spiritual creation in the
world of the spirit in Paradise, where he or she was content and unfettered by
needs of any kind:
فَقُلۡنَا يَـٰٓـَٔادَمُ إِنَّ هَـٰذَا عَدُوٌّ۬
لَّكَ وَلِزَوۡجِكَ فَلَا يُخۡرِجَنَّكُمَا مِنَ ٱلۡجَنَّةِ فَتَشۡقَىٰٓ (١١٧) إِنَّ
لَكَ أَلَّا تَجُوعَ فِيہَا وَلَا تَعۡرَىٰ (١١٨)وَأَنَّكَ لَا تَظۡمَؤُاْ
فِيہَا وَلَا تَضۡحَىٰ (١١٩) سُوۡرَةُ طٰه
And thereupon We said, “O Adam! Verily, this is a foe
unto thee and thy wife: so let him not drive the two of you out of this garden
and render thee unhappy. Behold, it is provided for thee that thou shalt not
hunger here or feel naked, and that thou shalt not thirst here or suffer from
the heat of the sun. (surah Ta Ha, 20: 117–119)
However, when Adam disobeyed and gave heed to the
powers of evil and corruption embodied in Satan’s whisperings and suggestions,
thereby incurring God’s decree against him, God caused him to descend from the
world of spiritual bliss and purity to the world of material, animal existence
with its needs, disgraceful acts, and injustices:
فَوَسۡوَسَ إِلَيۡهِ ٱلشَّيۡطَـٰنُ قَالَ
يَـٰٓـَٔادَمُ هَلۡ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلۡخُلۡدِ وَمُلۡكٍ۬ لَّا يَبۡلَىٰ
(١٢٠) فَأَڪَلَا مِنۡہَا فَبَدَتۡ لَهُمَا سَوۡءَٲتُهُمَا وَطَفِقَا
يَخۡصِفَانِ عَلَيۡہِمَا مِن وَرَقِ ٱلۡجَنَّةِۚ وَعَصَىٰٓ ءَادَمُ رَبَّهُ ۥ
فَغَوَىٰ (١٢١) سُوۡرَةُ طٰه
But Satan whispered unto him, saying, “O Adam! Shall I
lead thee to the tree of life eternal, and [thus] to a kingdom that will never
decay?” And so the two ate [of the fruit] thereof: and thereupon they became
conscious of their nakedness and began to cover themselves with pieced-together
leaves from the garden. And [thus] did Adam disobey his Sustainer, and thus did
he fall into grievous error. (surah Ta Ha, 20:120–121)
(pg.58)
لَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ فِىٓ أَحۡسَنِ
تَقۡوِيمٍ۬ (٤) ثُمَّ رَدَدۡنَـٰهُ أَسۡفَلَ سَـٰفِلِينَ (٥) سُوۡرَةُ التِّین
It was in this way that Adam and his descendents came
to combine within themselves both the spiritual and the material: “Verily, We
create man in the best of conformation, and thereafter We reduce him to the
lowest of low” (surah al-Tin, 95:4–5).
Between
the world of the spirit, the conscience, and the pursuit of goodness and
righteousness on one hand, and the world of matter and self-centered,
hedonistic impulses on the other – the role of the human will is to choose
between self-purification via the pursuit of justice, reform, and constructive
action, and the base, self-serving impulses that manifest themselves in acts of
injustice, aggression, and the spread of corruption:
ثُمَّ ٱجۡتَبَـٰهُ رَبُّهُ ۥ فَتَابَ
عَلَيۡهِ وَهَدَىٰ (١٢٢) قَالَ ٱهۡبِطَا مِنۡهَا جَمِيعَۢاۖ بَعۡضُكُمۡ
لِبَعۡضٍ عَدُوٌّ۬ۖ فَإِمَّا يَأۡتِيَنَّڪُم مِّنِّى هُدً۬ى فَمَنِ ٱتَّبَعَ
هُدَاىَ فَلَا يَضِلُّ وَلَا يَشۡقَىٰ (١٢٣) سُوۡرَةُ طٰه
Thereafter, [however,] his Sustainer elected Him [for
his grace], and accepted his repentance, and bestowed His guidance upon him,
saying: “Down with you all from this [state of innocence, and be henceforth]
enemies unto one another! None the less, there shall most certainly come unto
you guidance from Me: and he who follows My guidance will not go astray, and
neither will he be unhappy.…” (surah Ta Ha, 20:122–123)
In
other words, the goodness of humanity, its existence and its civilization on
earth depend on the victory of the powers of the spirit through the certainty
of faith in the oneness of the Creator, the purposefulness of the creation, and
commitment to the ethical constraints inherent in a truly righteous life.
At this point we need to clarify the difference
between Islam and the Muslim, and between the call to faith (al-da’wah)
and the state (al-dawlah). Islam is the final divine message to human
beings, which provides us with the foundations of the Qur’anic perspective on
the meaning and purposes of human existence and our God-given potentials as
stewards and vicegerents on earth. Notwithstanding differences in their
circumstances, potentials, and the like, human beings are addressed by the
Islamic message in their capacity as God’s stewards and representatives on
earth. Each one of us takes from the values and teachings of Islam whatever he
or she has the capacity and the will to absorb and apply. Then, as our lives
and strivings come to an end, be
(pg.59)
they
for good or for evil, we are held accountable for what we have been and done.
As a community, Muslims are people who believe in the
fundamentals of Islam and the unchanging truths embodied in its creeds.
However, it is up to each individual Muslim – based on his and her own reason,
emotions, and will – to determine the morality of his or her behavior and the
seriousness with which he or she strives for the good in all things. Hence, as
with all groups of people, Muslims will differ from one another in terms of the
strength of their faith and commitment and the soundness of their conduct.
Therefore, it is a mistake to attribute this or that individual Muslim’s
behavior to his religion and beliefs. For to the extent that he speaks and acts
with integrity and purity, this will be undoubtedly be due to the effect of his
religion and its creeds; similarly, to the extent that he departs from the
ideals and principles of his religion, this will be due to factors relating to
his individual choices and propensities, as well as his upbringing and the understanding
he has of his religion’s teachings.
Similarly, we must be careful not to confuse the
Islamic call to faith, or da’wah, with the Islamic state, or dawlah.
The da’wah is a discourse addressed to the heart and the conscience for
the purpose of assisting, guiding, and teaching; such a discourse must
therefore be delivered with gentleness and kindness:
مَّنِ ٱهۡتَدَىٰ فَإِنَّمَا يَہۡتَدِى
لِنَفۡسِهِۦۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيۡہَاۚ وَلَا تَزِرُ
وَازِرَةٌ۬ وِزۡرَ أُخۡرَىٰۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبۡعَثَ
رَسُولاً۬ (١٥) سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء
Whoever chooses to follow the right path, follows it
but for his own good; and whoever goes astray, goes but astray to his own hurt;
and no bearer of burdens shall be made to bear another’s burden.… (surah al-Isra’,
17:15)
As for the state, it is a political entity which
exists, in one or another of a variety of forms, for the purpose of human
social organization. In one way or another, the state has to do with human
communities and their sociopolitical systems, their lands, their interests, and
their arrangements – both internal or domestic arrangements pertaining to the
members of the society in question, and external or international arrangements
pertaining to relations with other communities, states, or societies.
Relations between the state and other entities take
one of three
(pg.60)
forms:
(1) a state of peace governed by binding principles and laws that order the
internal affairs of the political community concerned; (2) a state of covenant
and agreement between the political community or state and other communities or
states, in which case relations are governed essentially by agreement,
commitment to promises made and treaties concluded, and the principle of
reciprocity; or (3) a state of conflict, hostility or war, the outcome of which
is decided by the balance of power:
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
“…And never let your hatred of people who would bar you from the
Inviolable House of Worship lead you into the sin of aggression: but rather
help one another in furthering virtue and God-consciousness,…” (surah al-Ma’idah,
5:2).
The Islamic worldview bases all such relationships on
the principle of justice and peace. Within the domestic realm, justice, joint
responsibility, and mutual agreement serve as the foundation for all relations,
while advisement and mutual consultation are the means by which decisions are
made. If relations go awry and injustice is perpetrated, appeal is made to the
law, be it secular law or Islamic law. Peaceful means of protest and civil
disobedience are the soundest ways of correcting matters and obliging the party
or parties who have erred to mend their ways by pulling the rug out from under
their feet, so to speak. If, in spite of such measures, the offending party
persists in its destructive, aggressive, or disruptive conduct, it must be
confronted by the state itself – since it is not acceptable for parties other
than the state to take the law into their own hands, thereby entering into
violent conflicts that would paralyze the nation and further harm its
interests.
As for relations with another political entity, they
are to be conducted through negotiation between those in power in order to
ensure that the rights of all are respected. War and bloodshed must only be
resorted to if it has proved impossible to ensure people’s rights by any other
means. If war is declared, it must target only those in authority by obliging
them to conform their conduct to the truth or by removing them from power.
Moreover, if violence is resorted to, it must be kept to the minimum level
possible under the circumstances.40
It is unfortunate that the West has latched so
enthusiastically onto the scientific method, without also accepting the
monotheistic Islamic worldview. The West was introduced to the systematic study
of the
(pg.61)
physical
sciences through contact with the Islamic world and the Muslim community during
the Crusades, the reception of knowledge from Muslim institutes of learning,
particularly in Andalusian Spain, as well as the translation of the works of
Muslim thinkers into European languages. Western thinkers were guided later to
an understanding of the laws and principles on the basis of which human nature
and human society operate; as a result of this, they developed the social
sciences, albeit from a materialist perspective, which enabled them to construct
their societies and institutions on a ‘survival of the fittest model,’ in which
the members of one species (read: ‘nationalisms,’ ‘ethnicities,’ and
‘cultures’) are pitted in solidarity against the members of all others. All of
this has served to exacerbate the effects of the West’s abandonment of religion
due to its having fallen under the sway of formalism and excessive
ecclesiastical control – and as a result of which religion in Western societies
has almost come to be viewed as a superstition of sorts.
In response to antagonistic misrepresentations of
Islam and its Prophet by ecclesiastical authorities anxious to preserve their
own narrow interests and corrupt practices, European peoples likewise adopted a
hostile stance toward Islam and its founder. Meanwhile, the West inclined
increasingly to a materialist, dog-eat-dog mentality and racist bigotries,
which served to promote nationalism and its resultant conflicts – attempts at
mutual exploitation, aggression, fanaticism, and power politics. The
materialist philosophy that gave rise to the foregoing attitudes and practices
has served likewise to foment the spread of maladies associated with moral
decadence. And to make things still worse, moral laxness and its outcomes have
not been viewed as intolerable ethical and social aberrations; rather, they
have come to be adopted as the norm: as models of natural, acceptable social
conduct and its outcomes. Throughout the West and in liberal societies
generally, this development has led to the disintegration of the family and the
spread of violence and other social ills, the dangers of which prudent thinkers
in the West have been warning against with growing urgency. Yet, even such
thinkers, for all their sagacity and insight, have been unable to perceive any
way out of the West’s predicament, so bound are they to the materialistic
worldview they have imbibed for so long.
(pg.62)
Regrettably, the era of the rightly guided caliphate
was brought to an end and, with it, the possibility of developing viable
institutions based on its concepts, perspectives, values, and historic,
Qur’an-based leadership models that had found expression in that bygone era.
Having imbibed the foundational principles of Islamic culture and the practices
that marked earlier Islamic eras, modern Western nations have now succeeded the
Muslim nations in carrying the banner of the scientific study of the material
and social domains. Hence, as the Muslim community comes to a new awareness of
itself and a new recognition of its Qur’anic worldview, it needs to take note
of the importance of its institutions and to instill within them the Islamic
values of justice, freedom, brotherhood, consultation, constructive action, and
peace. For without Islam-based institutions, the powers of base self-interest
will gain ascendency once again – dragging the Muslim community anew into the
slough of tyranny, corruption, violence, impotence, ignorance, backwardness,
and the monopolization of power and wealth.
Given the foregoing, let us state again a proper
understanding of the Qur’anic worldview and the structure of its associated
social institutions is the starting point for all true reform, peace, and
prosperity – not only for the Muslim community, but for humanity at large.
However, before undertaking an overview of the principles of the Islamic worldview
and methodology, it will be important for us to recall the issue of time and
place in understanding the revelation and its written repositories – namely,
the Qur’an and the Prophetic Sunnah. Otherwise, we run the risk of confusing
constants and variables – or of allowing variables to become constants and
constraints, in which case we rob the sacred law of Islam of its comprehensive
quality and its ability to provide us with the guidance we need in the
circumstances and situations that arise in differing times and places.
Constants and Variables in the Dimensions of Time and Place
Revelation,
as the most fundamental source of the religion and its capacity to guide us as
human beings, is manifested first and foremost in the Holy Qur’an, which is the
word of God revealed to His noble Messenger. The Qur’an is a final, universal
divine message which bears
(pg.63)
the
character of an unchanging reality. What this means is that it is a message
that conveys aims, values, and concepts that remain constant over time, and
from one place to another. These aims, values, and concepts are what we are
referring to as ‘constants’; an example of such constants are fatherhood and
sonhood – and the bonds, rights, and duties that are associated with them.
Because the conditions of human life – as well as
human knowledge, potentials, needs, and challenges – are in a state of
continual flux and evolution, the applications of Islamic values and concepts
must also change and evolve in keeping with the realities of people’s lives,
which change from one era to another, and vary from one place to another. As
for the role of the Messenger of God as the final Prophet, it lay in being the
model who provides definitive evidence that the Qur’an is not a book of
fanciful, idealistic conceptions or dreams, but rather a message of guidance to
be applied to the rough-and-tumble of everyday life and its practices. Hence,
in addition to his responsibility to deliver the message he had been given and
to call others to the truth with kindness and goodly exhortation, his mission
was to apply the values embodied in the message he had been given. In this way,
he demonstrated that the guidance he had brought was directly relevant to the
reality of people’s lives, and that it was to be assimilated by each
individual, community, and generation in accordance with their particular
capacities and understandings.
Sound application of Islamic values and concepts
within the context of particular times and places requires wisdom, knowledge,
and discernment. Hence, the ways in which the Prophet – as the builder of a
society and head of state – applied the values and concepts of the Qur’an to
his particular circumstances offer a model for others as they seek to reapply
these values and concepts to their own changing, evolving times and places. The
application of the principles of mutual consultation (al-shura) to and
in the era of transportation on the backs of donkeys and mules, for example, is
bound to differ from their application to the age of electronics, air travel,
and communication via e-mail and the Internet. Herein, lies the significance of
the lessons to be derived from the life and example of the Prophet, because
Islam has a relevance that will be ongoing until the Day of Judgment:
(pg.64)
الٓرۚ كِتَـٰبٌ أُحۡكِمَتۡ ءَايَـٰتُهُ ۥ ثُمَّ فُصِّلَتۡ مِن لَّدُنۡ حَكِيمٍ خَبِيرٍ (١) سُوۡرَةُ هُود
Alif. Lam. Ra. A divine writ [is this], with messages
that have been made clear in and by themselves, and have been distinctly
spelled out as well – [bestowed upon you] out of the grace of One who is Wise,
All-Aware. (surah Hud, 11:1)
لَقَدۡ مَنَّ ٱللَّهُ عَلَى ٱلۡمُؤۡمِنِينَ إِذۡ
بَعَثَ فِيہِمۡ رَسُولاً۬ مِّنۡ أَنفُسِهِمۡ يَتۡلُواْ عَلَيۡہِمۡ ءَايَـٰتِهِۦ
وَيُزَڪِّيہِمۡ وَيُعَلِّمُهُمُ ٱلۡكِتَـٰبَ وَٱلۡحِڪۡمَةَ وَإِن كَانُواْ مِن
قَبۡلُ لَفِى ضَلَـٰلٍ۬ مُّبِينٍ (١٦٤) سُوۡرَةُ آل عِمرَان
Indeed, God bestowed a favor upon the believers when
he raised up in their midst an apostle from among themselves, to convey His
messages unto them, and to cause them to grow in purity, and to impart unto
them the divine writ as well as wisdom – whereas before that they were indeed,
most obviously, lost in error. (surah Al Imran, 3:164)
Hence, we must realize the nature of the sources of
the religion, including both its constants and its variables. For if the Qur’an
is the word of God and His final message to humankind, it follows, therefore,
that it is the source of valid guidance in the proper use of nature and the
laws of the cosmos in all times and places.
As for the role of the Prophetic Sunnah as a second
source of the Islamic message, it consists in manifesting the wisdom required
in the application of the values, principles, and concepts of this message and
the fulfillment of its aims in time and place, and in making clear to people
that the message of the Qur’an is not some fanciful, idealistic set of notions,
but rather a message of concrete guidance for humankind. Herein, we find the
reason for the divine preservation of the Qur’an. At the same time, we begin to
understand why the Messenger of God commanded those who had recorded any part
of the Sunnah in writing to strike it out, since the purpose of the Sunnah had
already been fulfilled by pointing to the practical nature of the Qur’anic
teachings and by manifesting the wisdom required for their application in place
and time. Through the Prophetic Sunnah, we see that the application of the
Qur’an is by nature something which changes and evolves with changes in
people’s circumstances, knowledge, potentials, and challenges.
Given the foregoing, we can better understand why it
is that, although the Messenger of God took care to ensure that his commands,
statements, and actions in relation to the management of the affairs of state
and society during his lifetime were not recorded and preserved in written form
– nevertheless, in his capacity as head of state, he insisted on the necessity
of others obeying his commands. He insisted that his
(pg.65)
commands
be carried out, since what he was commanding, though not in the Qur’an, was an
application thereof to the circumstances in which he and his community found
themselves. If, however, the Prophet’s instructions had been placed on a par
with the Qur’an itself, this would have led to a confusion between the enduring,
conceptual nature of the Qur’an, which has relevance to all times and places –
and his own conduct and applications, which had relevance to his own location
and time in particular. In other words, the Messenger of God sought to make
clear that we are not to apply the teachings of the Qur’an in a rigid, literal
fashion that conforms precisely to the ways in which it was applied during his
lifetime; rather, we are to cultivate an awareness of the temporal and
geographic variables that apply to our own situations, and to take these
variables into consideration when applying the Qur’an to our own time and
location.
In light of the foregoing, we can understand why the
rightly guided Caliph ‘Umar ibn al-Khattab instructed some of the Companions
who had gone to other cities and regions not to speak with those around them
about certain sayings and actions of the Prophet – since, unlike the
inhabitants of Madinah, people elsewhere would not be familiar with the
circumstances that had provided the occasions for many of these actions and
sayings and, as a result, there was a risk of them not understanding them
properly. Thus, the necessary foundations for the reconstruction of our
educational curricula are: an understanding of the nature of the Qur’an and the
Prophetic Sunnah, a knowledge of human nature and the laws of the cosmos, and
an awareness of particular people’s circumstances with their potentials and
challenges.
Given this analysis of the issue of time and place as
it relates to the nature of Qur’anic concepts and the Prophetic Sunnah, we now
proceed to a discussion of the principles of the Qur’anic worldview and a sound
Islamic mindset.
A Realistic Idealism
Is the worldview conveyed through the Qur’an and the
life of the Prophet a purely idealistic vision on the order of a philosopher’s
utopia? Is it merely an intellectual luxury that has no place in the details of
people’s daily lives? Or is it a realistic message capable of guiding
(pg.66)
people
to what is best for them by enabling the forces of goodness in the human soul
to overcome inclinations toward hedonism, evil, injustice, and self-interest?
On first consideration, it is difficult to imagine a
positive answer to this question, particularly in light of many aspects of the
reality being experienced at present by the Muslim community, which has witnessed
deterioration in its social fabric, its political and economic systems, its
conduct, and its relationships with others. In short, the reality being lived
at present by the Muslim nation appears to be at complete odds with the
guidance embodied in the message and vision conveyed in the Holy Qur’an.
In order to answer the question being posed, we need
first to bring to mind a number of premises. The first of these premises is
that there is nothing in the Qur’anic worldview which does not answer to the
longings of the human heart. The second premise is that the era of the Prophet
was the concrete model that conformed fully to the Qur’anic vision, as a result
of which people could see its realism and the possibility of achieving it in
place and time thanks to the forces of goodness, righteousness, spiritual
aspiration, and creativity inherent in the human soul. And the third of these
premises is that there are inevitable disparities among individuals and
societies in terms of their capacity to apply the values and concepts of
goodness, reform, and cultural progress to their individual conduct and
communal structures. Therefore, societies or communities in which the forces
for good, justice, and constructive action are relatively weak need not despair
of their ability to reform themselves and to set themselves on a positive,
constructive course.
The starting point for such a process is for the
Muslim community to recognize that it has regressed, and that these
developments have taken place for identifiable reasons which can be treated and
dealt with. Such a recognition need not discourage the Muslim community in its
efforts to reform itself and to regain its footing. On the contrary, it is
through such honesty and realism that the forces of goodness and reform can be
released anew. Since utopian idealism is one thing, and realistic idealism is
another, the Muslim community must learn to turn a deaf ear to ignorant or
biased claims to the effect that what Islam calls us to be and do is
unrealistic.
(pg.67)
At
the same time, idealism can only be of value if it has ways of dealing with the
human self – its complex makeup, its aspirations, and its inclinations on the
concrete, temporal level. Otherwise, humanity is bound to retreat into the
darkness of its base, materialistic impulses – into racism, conflict, mutual
attempts at exploitation, cruelty, blood-shed, and aggression in the name of ‘realism.’
Meanwhile, the acceptance of all manner of human decadence and depravity will
be justified based on the claim that every reform and every attempt to rein in
the forces of evil and injustice is romantic idealism and nothing more. Hence,
a realistic idealism offers humanity its only hope of deliverance from further
regression into the darkness of crass materialism and its woes.
The second part of the question raised earlier
concerning the idealistic nature of the Qur’anic worldview is: does this mean
that in order to live up to this Qur’anic idealism, the Muslim is required to
apply all Islamic values, concepts, and principles in all areas of his or her
life and behavior, in his or her every waking moment, every day of his of her
life? In other words, in order for a person to be Muslim, must he or she be
infallible and invulnerable to sin and temptation? As we have had occasion to
note, the language of threat and intimidation into which Islamic discourse has
slipped has reinforced this perception and belief – which has in turn caused
the Qur’anic worldview, seen within the context of the current cultural
realities of the Muslim community, to appear well-nigh impossible of
attainment.
Moreover, given what we know of human nature, which is
a veritable battleground for opposing forces – material and spiritual, good and
evil, altruistic and egocentric – it goes without saying that error and sin are
part and parcel of the human experience, and that there is no basis for the
belief that anyone (except God’s messengers and prophets) could be infallible
in any area of life whatsoever.
“Every
human being is a sinner, and the best of sinners are those who turn to God in
repentance.”41 What this means is that deep within every one
of us is a spiritual nature and a moral force that impels us to seek wisdom,
goodness, charity, and righteousness. However, our physical needs and our baser
proclivities tempt us to be drawn into the commission of injustice, indecent
acts, and aggression. When this
(pg.68)
happens,
sound-minded people’s consciences and spiritual affinities pursue them and
condemn them for the evil or indecent acts they have committed. The Qur’anic
worldview confirms the reality of this inward struggle, teaching us how to cope
with it and enable the forces of good within us to overcome our baser drives.
The psychological struggle that takes place within the
individual between the forces of goodness and the forces of evil is a universal
reality. Similarly, both the longing for goodness and righteousness and the
possibility of error and sin are ingrained within our very nature. However,
seen from the perspective of the Qur’anic worldview, this is no cause for
frustration or despair. On the contrary, this struggle can be best dealt with
by supporting the forces of goodness in the soul and not despairing of one’s
ability to correct whatever has gone awry. For God, who has imbued us with
moral failings as well as with virtue and consciousness of Him (surah al-Shams,
91:8), is the Most Compassionate, the Most Merciful, and the Most Generous, who
receives those who, having fallen due to weakness, ignorance, or necessity,
repent and turn away from error and sin. Indeed, the door is open to every
remorseful, repentant individual, and once one has repented and returned to
God, the slate is wiped clean as though one had never gone astray.
It is thus important to draw a distinction between the
Qur’anic worldview, which is a source of guidance, support, and reinforcement
for the forces of goodness, reform, and forward movement in the human soul, and
the human assimilation of this perspective with its associated values,
concepts, and principles. The reason for this distinction, as we have seen, is
the conflict that takes place within the individual due to the rival forces and
currents at work within each of us, which make it possible for us to err and
lose our way. This conflict can be dealt with, however, through an awareness of
the situations and circumstances that cause individuals, nations, and
civilizations to stumble and fall, followed by conscious efforts at reform.
In order for reform and lasting change to take place,
we will need to take some critical, penetrating looks at our cultures, our
discourses, and the ways in which we raise our children and train our
workforce. Once we have done this, our vision will be corrected, our thinking
will become sound, and our emotions and wills will be purified. Then,
(pg.69)
as
we seek to meet our needs and achieve our interests as individuals and as a
community, the predominant orientation among us will be the desire for what is
good and right. Error and wrongdoing will be an exception that is decried by
the community, and that the individual finds so repugnant that even if he
succumbs to temptation, he will readily repent and turn away from it.
Muslim thinkers, reformers, and educators are called
upon to identify the ills that afflict present-day Islamic culture, its ways of
thinking, its approaches to childrearing and professional training, its
educational curricula, and its institutions. Similarly, each subgroup within
the wider Muslim community is called upon to recognize the sources of the
malfunction or imbalance within it and methods of correcting it. However, when
this takes place, the community will be able to regain its health and its role
as a cultural pioneer with a clear vision and a sense of hope and optimism. The
Qur’anic worldview will again serve as the basis for the community’s way of
life, and consequently, it will not be diverted from its mission by slips and
errors. Rather, the societal forces that reject and confront such errors will
possess a renewed capacity for revitalization and empowerment in the life of
the community, and for the development and improvement of its institutions. As
we read in the Holy Qur’an:
۞ وَمَآ أُبَرِّئُ نَفۡسِىٓۚ إِنَّ ٱلنَّفۡسَ لَأَمَّارَةُۢ
بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓۚ إِنَّ رَبِّى غَفُورٌ۬ رَّحِيمٌ۬ (٥٣) سُوۡرَةُ یُوسُف
And yet, I am not trying to absolve myself: for,
verily, man’s inner self does incite [him] to evil, and saved are only they
upon whom my Sustainer bestows His grace. Behold, my Sustainer is
Much-Forgiving, a Dispenser of grace! (surah Yusuf, 12:53)
وَٱلَّذِينَ إِذَا فَعَلُواْ فَـٰحِشَةً أَوۡ
ظَلَمُوٓاْ أَنفُسَہُمۡ ذَكَرُواْ ٱللَّهَ فَٱسۡتَغۡفَرُواْ لِذُنُوبِهِمۡ وَمَن
يَغۡفِرُ ٱلذُّنُوبَ إِلَّا ٱللَّهُ وَلَمۡ يُصِرُّواْ عَلَىٰ مَا فَعَلُواْ
وَهُمۡ يَعۡلَمُونَ (١٣٥) أُوْلَـٰٓٮِٕكَ جَزَآؤُهُم مَّغۡفِرَةٌ۬ مِّن
رَّبِّهِمۡ وَجَنَّـٰتٌ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡہَـٰرُ خَـٰلِدِينَ فِيہَاۚ
وَنِعۡمَ أَجۡرُ ٱلۡعَـٰمِلِينَ (١٣٦) سُوۡرَةُ آل عِمرَان
and who, when they have committed a shameful deed or
have [otherwise] sinned against themselves, remember God and pray that their
sins be for-given – for who but God could forgive sins? – and do not knowingly
persist in doing whatever [wrong] they may have done. These it is who shall
have as their reward forgiveness from their Sustainer, and gardens through
which running waters flow, therein to abide: and how excellent a reward for
those who labor! (surah Al Imran, 3:135–136)
As
we build our lives and pass through its various stages, be they fruitful or
barren, trouble-free or trying, we need to bear in mind that Islam provides a
sound perspective on human existence. As such, it is a
(pg.70)
lifeboat
that will bring us safely to shore, a compass that will ensure our secure
arrival at our journey’s end. Understand that:
·
Islam is not a form of racism that caters to human pride or base,
aggressive instincts.
·
Islam is not a naive, enslaving, humiliating, monastic idealism.
·
Islam is not a nihilistic materialism founded on the survival of the
fittest.
·
Rather, Islam is a down-to-earth yet spiritual idealism that is both
balanced and healthy.
This vision of Islam provides a basis for meeting
human needs in an atmosphere of safety, justice, and peace of mind. As such,
the Islamic vision celebrates and enhances life, leading us to the means of
achieving a happy, sound human existence.
Sex, for example, is the springhead of life and the
means of its continuation. Therefore, Islam celebrates and affirms sex, while
at the same time stressing the importance of bearing the responsibilities it
carries with it and protecting the rights of all parties involved. Science and
knowledge are one of the sources of civilization, progress, and creativity;
hence, Islam encourages the sciences and the pursuit of knowledge in all areas
of life, while insisting that knowledge and scientific discoveries be used in
ways that are beneficial rather than harmful. Similarly, earning a living and
seeking to acquire the means of earthly enjoyment are welcomed by Islam;
however, the means employed toward these ends must be legitimate and honorable,
devoid of any sort of injustice, deceit, or overindulgence. Life has no meaning
without freedom and the protection of human rights, dignity, and honor.
Therefore, Islam insists on the protection and defense of human freedoms and
rights, while forbidding hostility and aggression and encouraging pardon and
forgiveness wherever possible.
No sound, healthy behavior poses hardship for someone
who has a clear, sound vision of things and has been given a healthy
upbringing. If there is any difficulty or hardship, it results in most cases
from the distorted worldview that has shaped one’s social milieu and led to
decline and corruption in its culture and educational system. In such
(pg.71)
situations,
both individuals and nations have the responsibility to confront whatever
crises are being faced by the society rather than attempting to evade the
issues on the pretext of a sham idealism or so-called realism. The issue, once
again, is one of vision; it is a matter of mindset, culture, and educational
approach in all their dimensions as well as the numerous factors that go to
make them up and activate them. Hence, it makes no sense for the Islamic
religion or its associated worldview to be scapegoated for human inadequacy and
negligence. Nor can we disregard the true reasons for the crisis – be they
subjective or objective, internal or external – or allow the forces of darkness
and ignorance to exercise their sway over society and hinder efforts to bring
about change.
(pg.72)
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)
(pg.73)
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
(pg.74)
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)
(pg.75)
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:
(pg.76)
“…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)
(pg.77)
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
(pg.95)
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,
(pg.96)
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.
(pg.97)
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
(pg.98)
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
(pg.99)
‘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
(pg.100)
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
(pg.101)
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,
(pg.102)
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.
(pg.103)
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
(pg.104)
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,
(pg.105)
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
(pg.106)
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.
(pg.107)
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)
(pg.108)
۞ 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
(pg.109)
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.
(pg.110)
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
(pg.111)
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
(pg.112)
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
(pg.113)
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)
CHAPTER III
THE QUR’ANIC WORLDVIEW:
THE FOUNDATION, STARTING
POINT, AND INSPIRATION FOR REFORM AND CONSTRUCTION
IN
order for us as Muslims to recover our Qur’anic worldview, we will need to
become more fully aware of our history as a nation, and in particular, the era
spanning the lifetime of the Prophet and that of the rightly guided caliphs. We
need to appreciate the effect of the Qur’anic worldview on that enlightened
era, on the Islamic heritage, and on the course of subsequent eras, which in
turn left their mark on the history of the entire human civilization,
culminating in the current phase of scientific, cosmic awareness.
At the same time, we need to realize, in light of the
Qur’anic world-view, the true meaning and essence of contemporary materialistic
Western civilization, a civilization which has abandoned religion and the
guidance of divine revelation for reasons having to do with its particular
religions’ histories and heritages and the state in which these religions find
themselves now. For the message these religions brought, having been tailored
to the circumstances and cultural development of the people to whom it was
addressed, has now fulfilled its purpose. Given the transition humanity has
made to a new era of scientific, global thinking and awareness, and due to the
distortions that have turned these religions into something on the order of
superstitious rites, they have become increasingly marginalized in the West,
and accordingly, have come to exercise less and less influence over Western
societies. As a consequence, Western civilization has adopted a materialistic
orientation which has instilled in it the same lifeless, amoral qualities of
matter itself. In short, the materialistic philosophy
(pg.117)
that
permeates Western civilization has given rise to a kind of jungle ethic – which
manifests itself in a bigoted devotion to one’s own race or national group, an
inclination to prey on others, dominance and control by the strong, and the
absence of moral restraint in relating to others.
On the one hand, in light of what we know about the
spiritual worldview founded on justice and the brotherhood of all – and on the
other, the materialistic worldview founded on racism and aggression – we can
begin to discern the true features of the jungle that parades as modern civilization.
Such features are discernible despite the idealistic claims with which much of
this civilization’s conduct and policies are associated – policies which, for
the most part, reflect the degree to which this civilization has departed from
a lost spiritual ideal. Today’s world continues to move at an exponential rate
in the direction of nationalism, racial superiority, selfish interests, and
bigoted disdain for or hostility toward the foreigner and whoever or whatever
is different or ‘other.’ Hence, one can see that the sweet talk of such
governments and their media outlets about ideals, human rights, and the like
are little more than a predator’s ruses and a facade for Machiavellian policies
and designs.
Hence, the features we observe in modern civilization
are, in reality, concrete expressions of the law of the jungle and the
propensities of the self that incites to evil. For ‘nationalism’ and
‘citizenship’ in modern states and societies play a role parallel to that of
the solidarity exhibited in the jungle by members of one species or line over
against all others. However, as the foundational structures of such societies
grow increasingly rigid and fragile, the societies themselves begin to weaken
and disintegrate. For power politics are in perfect keeping with the
inclination toward conflict among the various species and lines in the wild,
where the law of might is right rules the day, and where the strong has the
right to prey on the weak. In relations governed by the law of the jungle,
there is no place for the pursuit of truth, justice, and fairness in dealing
with one’s fellow human beings, nor is any consideration given to the need to
adhere to ethical standards or ideals if such standards conflict with the gains
one might be able to secure by flouting them. In short, neither ethics nor
rights have any meaning or place
(pg.118)
in
the world of the jungle. Hence, this civilization will not be able to survive
because the ongoing conflicts that arise inevitably from the foundations on
which it stands are like a blazing fire, which if it finds nothing else to
consume, will consume itself:
وَلَقَدۡ ڪَتَبۡنَا فِى ٱلزَّبُورِ مِنۢ بَعۡدِ
ٱلذِّكۡرِ أَنَّ ٱلۡأَرۡضَ يَرِثُهَا عِبَادِىَ ٱلصَّـٰلِحُونَ (١٠٥) إِنَّ
فِى هَـٰذَا لَبَلَـٰغً۬ا لِّقَوۡمٍ عَـٰبِدِينَ (١٠٦) سُوۡرَةُ الاٴنبیَاء
And,
indeed, after having exhorted [man], We laid it down in all the books of divine
wisdom that My righteous servants shall inherit the earth: herein, behold,
there is a message for people who [truly] worship God. (surah al-Anbiya,
21:105–106)
قُلۡ سِيرُواْ فِى ٱلۡأَرۡضِ فَٱنظُرُواْ ڪَيۡفَ
كَانَ عَـٰقِبَةُ ٱلۡمُجۡرِمِينَ (٦٩) سُوۡرَةُ النَّمل
Say, “Go all over the earth and behold what happened
in the end to those [who were thus] lost in sin.” (surah al-Naml, 27:69)
وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُ ۥ
فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلۡبِهِۦ وَهُوَ
أَلَدُّ ٱلۡخِصَامِ (٢٠٤) وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلۡأَرۡضِ
لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَۗ وَٱللَّهُ لَا يُحِبُّ
ٱلۡفَسَادَ (٢٠٥) سُوۡرَةُ البَقَرَة
Now there is a kind of man whose views on the life of
this world may please thee greatly, and [the more so as] he cites God as
witness to what is in his heart and is, moreover, exceedingly skillful in
argument. But when-ever he prevails, he goes about the earth spreading
corruption and destroying [man’s] tilth and progeny: and God does not love
corruption. (surah al-Baqarah, 2:204–205)
As for the conscientious spirituality embodied in al-nafs
al-lawwamah (the accusing voice of man’s own conscience), it finds perfect
expression in the words of the Qur’an, which God has pledged to preserve from
all distortion or corruption. For, contrary to the selfish propensities to
which a decadent materialistic philosophy panders, the divinely revealed
messages uphold the highest ethical standards and the values of truth and
justice in human relationships and dealings. The materialistic, covetous
mindset to which divine revelation stands opposed is reflected in the words of Iblis
who, having been commanded to bow down to Adam, said,
وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕڪَةِ ٱسۡجُدُواْ
لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ قَالَ ءَأَسۡجُدُ لِمَنۡ خَلَقۡتَ
طِينً۬ا (٦١) سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء
“…Shall I prostrate
myself before one whom Thou hast created out of clay?” (surah al-Isra’,
17:61), and,
وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓٮِٕڪَةِ ٱسۡجُدُواْ
لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ قَالَ ءَأَسۡجُدُ لِمَنۡ خَلَقۡتَ
طِينً۬ا (٦١) سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء
“…I am better than he:
Thou hast created me out of fire, whereas him Thou hast created out of clay” (surah
al-A’raf, 7:12). Indeed, given the free will with which they have been
graced, human beings have possessed the capacity for evil from the time they
were created. It was with this awareness that before Adam’s creation, the
angels protested, saying to God, “…Wilt Thou place on it such as will spread
corruption thereon and shed blood…?” (surah al-Baqarah, 2:30).
(pg.119)
The
conscientious spirituality upheld by the Qur’an, which embodies a commitment to
justice, tolerance, and ethical purposeful-ness, is the polar opposite of such
degenerate materialism. The Qur’an urges believers to commit themselves to what
is just and right, “…even though it be against your own selves or your parents
and kinsfolk.…” (surah al-Nisa, 4:135), and “…even though it were [for
the sake of] a near kinsman;…” (surah al-Ma’idah, 5:106). Similarly, we
read:
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ
قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِۖ وَلَا يَجۡرِمَنَّڪُمۡ شَنَـَٔانُ
قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰۖ
وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ (٨) سُوۡرَةُ المَائدة
…never let hatred of anyone lead you into
the sin of deviating from jus-tice. Be just: this is closest to being
God-conscious. And remain conscious of God: verily, God is aware of all that
you do. (surah al-Ma’idah, 5:8)
لَّا يَنۡهَٮٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمۡ
يُقَـٰتِلُوكُمۡ فِى ٱلدِّينِ وَلَمۡ يُخۡرِجُوكُم مِّن دِيَـٰرِكُمۡ أَن
تَبَرُّوهُمۡ وَتُقۡسِطُوٓاْ إِلَيۡہِمۡۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ (٨) سُوۡرَةُ المُمتَحنَة
As for such [of the unbelievers] as do not fight
against you on account of [your] faith, and neither drive you forth from your
homelands, God does not forbid you to show them kindness and to behave towards
them with full equity: for, verily, God loves those who act equitably. (surah
al-Mumtahinah, 60:8)
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; and remain conscious of God: for, behold, God is severe in
retribution! (surah al-Ma’idah, 5:2)
ثُمَّ جَعَلۡنَـٰكُمۡ خَلَـٰٓٮِٕفَ فِى
ٱلۡأَرۡضِ مِنۢ بَعۡدِهِمۡ لِنَنظُرَ كَيۡفَ تَعۡمَلُونَ (١٤) سُوۡرَةُ یُونس
And thereupon We made you their successors on earth,
so that We might behold how you act. (surah Yunus, 10:14)
Despite its overall rejection of the guidance of
revelation, modern materialistic civilization has achieved great things thanks
to its commitment to the systematic, law-governed method of scientific inquiry,
which constitutes one of the requirements for the task of being God’s stewards
and representatives on earth. Nevertheless, the base, worldly propensities that
mark modern civilization and those who subscribe to it (the whims and desires
of the self that incites to evil) stand in dire need of still another
requirement of true stewardship – namely, the conscientious spirituality
inherent in sound, rightly guided human nature, al-nafs al-lawwamah (the
accusing voice of man’s own conscience). For without it, there will be no way
to confront the perilous spiritual and social ills from which the members of
modern society suffer and which have begun to reach crisis proportions. Nor
(pg.120)
will
we be able to resolve the fundamental existential questions in the face of
which modern Western man stands perplexed – armed as he is with nothing but his
own limited logic and knowledge and with superstitious, formalistic religious
ethics that have nothing to say about the universals of the cosmos and human
existence.
Once Islam is correctly understood and communicated to
others in an appropriate manner, once out understanding of the Qur’anic
worldview is purged of distortions, and once sound educational practices are
adhered to – we will be equipped to offer deliverance to modern-day
materialists from the conflicts, injustices, and dangers that imperil their
existence. Similarly, Islam will be recognized as the source of the guidance
and wisdom for which the materialists have been longing, as well as peace of
mind, prosperity, and social well-being. The task of reform belongs to Muslim
thinkers and pioneers who, in order to overcome cultural restraints and rigid,
backward thinking, will need a generous dose of objectivity, patience, and
courage.
(pg.121)
chapter iv
The Islamic Worldview
and Humanitarian Ethical
Concepts
NO
observant student of Islam could fail to be aware of the rich store of
humanitarian ethical concepts and values embodied in the Qur’an, the Prophetic
Sunnah, and the lives of the Prophet’s Companions – or the gems to be found in
Islamic writings, ancient and modern alike. By the same token, however, such a
student is bound to note that the reality of life and relationships to be
observed in modern Islamic societies fails to reflect many of these noble
concepts and ideas. The reason for this is that the thinking of the Muslim
community is dominated by a kind of atavistic attachment to traditions,
practices, and applications of the past, while the mentality of individual
Muslims is marked by a passivity and apathy that have served to deepen the rift
between the values and ideals embodied in the Islamic tradition on one hand,
and the reality of Muslims’ lives and relationships on the other. The
unfortunate out-come of this rift is a Muslim community that is fragmented,
backward, and marginalized – having relegated itself to the periphery of modern
human history.
Values and concepts are clearly the tools by means of
which the worldview or vision of a people or community is translated into
concrete action. If such a vision becomes unclear or distorted, however, such
values and concepts lose their effectiveness – since, without a clear
conceptual connection to the vision that underlies the life of the community,
its members lose the inspiration, motive force, and sense of purpose they need
in order to act in accordance with it in their daily lives and relations with
others.
(pg.122)
Consequently, it will be necessary to identify Islamic
values, principles, and concepts and trace them back to the Muslim community’s
foundational vision. Having done this, we will need to instill these concepts
educationally in the minds and hearts of individual Muslims and apply them on
the level of integrated, interactive social, political, and economic
institutions. In this way, we can produce a vital, positive, effective Muslim
community prepared to build civilizations and make history. It will be
necessary to establish research centers, while the efforts of thinkers and
scholars will need to be coordinated in such a way as to present an integrated
Islamic worldview to the Muslim com-munity in a clearly thought-out and cogent
manner, which clarifies all relevant conceptualizations and sets out a plan for
reform. Only in this way will we be able to build confidence in the present and
renew people’s hope in the future. At the same time, we need to help the Muslim
community’s academics, reformers, educators, and parents to become aware of
their responsibilities and carry out their assigned roles, thereby enabling
both themselves and their progeny to fulfill their God-given spiritual
longings.
It will be clear from the foregoing that the Qur’anic
worldview presents a realistic vision of existence in all areas, while
providing guidance for the way in which we conduct ourselves in relation to
both the laws of the cosmos and our own human nature. This vision takes as its
starting point the concept of the absolute unity of the Divine Self and the
corresponding principle of the unity and complementarity of the cosmos and its
multitudinous components. It follows from this principle that: (1) an awareness
of the brotherhood of all humanity is ingrained within each of us; (2) we have
a human and social responsibility to live purposefully, morally, and
constructively; and (3) the structure of both human life and the universe as a
whole rests on a foundation of unity in diversity, and diversity in unity.
Another fact that becomes apparent here is that
without a clear worldview or vision of existence, no human community will be
able to build and develop a culture or civilization that is vital and
effective. For, as we learn from the historical accounts of bygone nations that
lost their flexibility and vitality, these were nations whose thought and
vision had become muddled and confused and which, as a consequence,
(pg.123)
had
lost sight of their goal and purpose. This loss of vision and purpose led in
its turn to a disintegration of their social structure and a loss of dynamism:
ٱلَّذِينَ طَغَوۡاْ فِى ٱلۡبِلَـٰدِ (١١) فَأَكۡثَرُواْ
فِيہَا ٱلۡفَسَادَ (١٢)فَصَبَّ عَلَيۡهِمۡ رَبُّكَ سَوۡطَ عَذَابٍ (١٣) إِنَّ
رَبَّكَ لَبِٱلۡمِرۡصَادِ (١٤) سُوۡرَةُ الفَجر
[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, 89:11–14)
سُنَّةَ ٱللَّهِ ٱلَّتِى قَدۡ خَلَتۡ مِن قَبۡلُۖ
وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبۡدِيلاً۬ (٢٣) سُوۡرَةُ الفَتْح
such being God’s way which has ever obtained in the
past – and never wilt thou find any change in God’s way! (surah al-Fath,
48:23)
Beyond Vision: Lest We Sow the Sea
In
order to help the Muslim community recover its vision, purposeful-ness,
morality, and dynamism, we will need to undertake an earnest, objective,
critical reexamination of this community’s heritage and history in such a way
that we are able to distinguish the good from the bad, the useful from the
useless. In so doing, we must not be deterred by cultural taboos, ignorance,
clamorous protestations, or material enticements. If we purge our intellectual,
educational, and social spheres of weaknesses, prejudices, and distortions, we
will be able to nurture an objective, Qur’anically grounded, global perspective
that derives its inspiration from the wisdom embodied in the life of the
Prophet and the ways in which he applied the teachings of the Qur’an to real-life
situations. Having done this, we will be able to overcome the mental rigidity
that has taken such a toll on Muslim society, robbing it of drive and vitality.
To this end, we are called upon to instill the Qur’anic worldview in young
Muslim minds, hearts, and consciences – including the love of God, the love of
knowledge, the love of mastery, and a correct understanding of the concept of
stewardship together with its underlying ethic and purposefulness.
How, then, are Muslim children to be raised with a
Qur’anic view of themselves and the world? How are we to shape an educationally
sound Islamic discourse of faith, which will nurture, rather than negate, our
children’s innate instinct to believe in the divine unity, to love God, and to
live in accordance with the ethical principles
(pg.124)
expressed
in the divine revelation? If we fail to develop such a discourse, we run the
risk of continuing to form young people’s characters through threat,
intimidation, and a sense of superiority – the outcome being human beings who
are passive, individualistic, and self-centered.
How are we to draw inspiration from the Prophet’s
example in such a way that Muslim children get a clear sense of his moral
character, his wisdom, and the exemplar he was? How can we begin to see the
Qur’an and the message of Islam flowing through the life of the Muslim
community as blood flows through the veins of a living organ-ism, transforming
it into a civilization of goodness, justice, and peace? And how are we to see
the effects of this civilization in time and place in the life and structures
of the community? Can we cease viewing the life of the Prophet as nothing more
than a series of military campaigns and begin instead to draw on its full riches
so that our educational curricula reflect the true vision of the Companions,
which was inspired by both the Qur’an and Prophet’s example? We want to see for
ourselves, and convey to our children how it was that by means of this vision,
the Companions achieved self-realization in joy and sorrow, hardship and ease,
even in sacrifice and martyrdom – and how, in so doing, they defended the
Muslim community, their families, and their religion just as they defended
human rights, honor, and dignity, yet with motives untainted by a propensity
for aggression, greed, or unbridled ambition and base passions.
Knowledge and understanding are, first and foremost,
the craft of thinkers, scholars, academicians, and intellectuals, as well as
that of schools and teachers. The parents’ tasks are, first and foremost,
child-rearing and the education and refinement of their children’s spirit and
conscience, and guidance in their children developing proper conduct. This is
not, of course, to deny the auxiliary role played by the teacher and the
school; nor is it to deny the impact of the media and the social environment.
However, we must beware of confusing roles and neglecting or disregarding the
responsibility to be borne by both the home and the school, lest we undermine
the performance of either.
With all due appreciation for the educational role and
impact of the media, it must also be acknowledged that at the present time, the
media consists primarily of a conglomerate of governmental and
(pg.125)
commercial
institutions influenced by interests and forces over which parents have little
direct control. In fact, many such institutions work at direct cross-purposes
with the educational goals that parents are striving to achieve. Herein lies
the importance of the educational role of the family. Children who have
received a positive, healthy upbringing will frequently respond disapprovingly
to nonconstructive or negative messages they receive through the media, whereas
this is not the case with children who have not received such an upbringing.
If, for example, a child who has not received a
morally and spiritually sound upbringing watches a television program that
features an ingenious way of carrying out a crime – a burglary, for example –
he may not being limited by a strong moral boundary, copy the crime given
certain social factors. As for a child who has received a sound upbringing, he
will most likely pay little attention to the scene, since he has no inclination
toward aggression or criminal behavior. In fact, seeing such a thing on
television might arouse a reaction of condemnation. However, he might also
benefit from what he has seen at some point if he finds himself in a situation
that requires him to get himself out of a fix, to prevent the commission of
such a crime.
At the same time, of course, it should be recognized
that in the absence of a strong familial and parental role in a child’s
upbringing, continual exposure to the commercial media with its tendentious,
unwholesome, and corrupting content is bound to have a negative impact on a
child’s mentality and spiritual and emotional state. Families should not simply
look on passively, then cast the blame on the media for the effects of their
own negligence, since it is the family, and the mother in particular, that lays
the foundation for a child’s basic way of thinking and feeling. This way of
thinking and feeling in turn constitutes the prism through which children see
and understand events, then translate them into concepts and values which
govern their actions and their manner of relating to others both now and in the
future.
What this means is that thinkers, educators, and
reformers need to pay particular attention to writings and institutions that
concern them-selves with research on education from a cultural, scientific
perspective – and then make such research available to parents by whatever
means
(pg.126)
possible,
particularly now that we live in the age of electronic mail and the Internet.
Education in Islamic countries is, for the most part,
represented by an ‘ignorant’ child squatting on the floor or seated at a desk
and being dictated to by a ‘teacher.’ The child then memorizes what the teacher
has said and repeats it back to him. The lesson consists entirely of what the
teacher has to say, which is then regurgitated, digested or undigested, by the
student. Education in active, responsive, productive, creative communities
consists of exploration, activity, movement, and practice in workshops and
laboratories, libraries, playing fields and tournaments, and on trips to places
of relevance to what is being taught and learned, while the curricula used
include not only books, but in addition, models, presentations, documentaries,
illustrated materials, and discussions.
In short, education among those participating in more
innovative education has long been a matter of thought, movement, and action.
In other words, life among them is a matter of action, building, and
creativity. As for the education of most people, it has long been a matter of
the tedious repetition of words and phrases, many of which are little more than
rhetorical bluster uttered by ‘leaders’ into the ears of ‘followers’ – by those
in command (the petty pharaohs) into the ears of obsequious, hypocritical
subordinates, and by semi-ignorant ‘teachers’ into the ears of miserable,
persecuted, ‘ignorant’ learners. (I say this with sincere apologies to those
teachers who themselves have been victims of the educational system in Islamic
countries, and who have been poorly trained, poorly paid, and ill-treated both
professionally and socially.) Consequently, it comes as no surprise to find
that life within the Muslim community has become synonymous with empty words,
empty dreams, and empty hopes – while among others, it is synonymous with
action, searching, investigation, development, the use of resources, mastery,
and creativity.
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لِمَ
تَقُولُونَ مَا لَا تَفۡعَلُونَ (٢) ڪَبُرَ مَقۡتًا عِندَ ٱللَّهِ أَن
تَقُولُواْ مَا لَا تَفۡعَلُونَ (٣) سُوۡرَةُ الصَّف
“O you who have attained to faith! Why do you say one thing and
do another? Most loathsome is it in the sight of God that you say what you do
not do!”(surah al-Saff, 61:2–3.) Accordingly, the individual in the
society whose educational system is sound and interactive becomes a source of
productivity, power, and wealth – while, in our present society, he becomes a
recipient of unemployment, weakness, and poverty.
(pg.127)
Hence,
if thinkers and reformers are serious about sowing the earth and not the sea,
as it were, so as to help the Muslim community to recover its strength, drive,
and constructive, creative potential as a steward of God’s gifts, they have no
choice but to work patiently and diligently to reform, purify, and renew their
culture, a process that will require the reform of their educational curricula
and methods of child-rearing – and the recovery of their original Qur’anic
vision of themselves and the world.
When we have begun at last to concern ourselves with
thought, knowledge, with understanding and the university, with the workshop,
with the school, and with parental nurture as part of the educational process;
when we have enriched our cities, neighborhoods, and towns with libraries, our languages
and cultures with translations that broaden our horizons and increase our
knowledge, our institutions with expertise, experience, and competence, and our
factories with skilled labor; when we have freed our thinking from the shackles
of inertia and our relationships from anachronistic strictures that have robbed
the Muslim community of its creative impetus; when the family, the school, the
workshop, and the factory have become the object of care and concern – in other
words, when the individual human being in all his or her potential and
creativity receives the nurture and encouragement he or she needs in order to
become a fully contributing, honored member of Muslim society, then, and then
only, will we know that we are living out the Qur’anic worldview. Then, and
then only, will we know that thinkers, leaders, reformers, educators,
academics, and parents have successfully fulfilled their respective roles, and
that the wheel of Islamic civilization has begun to turn once more. Then, and
then only, will Islam and the Muslim community occupy a position of honor and
strength – providing guidance for human individuals and societies, lifting high
the banner of mutual consultation, justice, brotherhood, and peace, and
dispelling the dark clouds of backwardness, injustice, tyranny, and corruption.
If, on that day, the Muslim community anywhere in the
world finds itself in need of more skilled professionals, they will come
without hesitation. As things are now, however, our religious, social, and
educational institutions are headed exclusively by those who have
(pg.128)
exhibited
poor performance in their respective fields – while, in the meantime, we
reserve our resources and recognition for those fields that we expect to be
lucrative and prestigious, such as medicine and engineering. However, given the
poor performance of our social system, we eventually lose the very physicians
and engineers on whose training the Muslim community had spent long years and
exorbitant sums because of their decision to leave their homelands and their
community of faith and travel to the ends of the earth in search of a decent
wage and a life of dignity. If we truly honored our thinkers, educators,
scholars, physicians, engineers, and others who perform such services for their
communities with the proper preparation and professional consideration, they
would not leave their homelands in search of a better life elsewhere, and if we
needed more individuals with skills like theirs, we would have enough and more
of them available to us.
Nevertheless, we should not underestimate the
importance of means and methods, be they material or otherwise, and whether
they pertain to education, training, or preparation. After all, they are a
necessary expression of human nature, the laws of the cosmos, and the Qur’anic
worldview alike. At the same time, however, such means and methods need to be
in good hands – that is, in the hands of people who are effective, active, and
competent mentally, psychologically, spiritually, and doctrinally, and hence
conscientious and diligent concerning the manner in which they are used and
developed.
The time has come for all of us to take our lives with
the seriousness they deserve, and to base the life of our Muslim community on
the Qur’anic perspective on human beings and the world in which they live. It
is time for us to purify and rebuild our culture and provide our children with
the proper spiritual, intellectual, and cultural foundation. In this way,
Muslims will be able to achieve self-realization, understand the meaning of
their existences, and be able to be a blessing to themselves, their family, and
their community.
(pg.129)
How Do We Develop Islamic Social Sciences and Live Out the Islamic
Vision?
Before
bringing this work to a close, I would like to devote a discussion to the issue
of developing the Islamic social sciences by means of which we will generate
sound Islamic thought. There has been a good deal of controversy and confusion
over the true nature of ‘the Islamization of knowledge’ and the way in which it
is to be achieved. One of the most important reasons for this is the lack of
clarity with which the issue of developing the Islamic social sciences is
presented, as well as the failure to clarify the nature of their content and
purpose and how they are related to the Islamic heritage, Islamic thought, and
the Western social sciences, respectively.
Consequently, this issue needs to be presented clearly
and straight-forwardly in all its fundamental details to students of both
traditional Islamic studies and the Western social sciences. The reason for
this is that the Islamization of knowledge and the Islamization of the social
sciences are two sides of a single coin, and until we can clarify the link
between them, as well as the link between them and the traditional Islamic
sciences or disciplines and the social sciences, confusion will continue to
reign and the currently ongoing ‘dialogue of the deaf’ over the meaning and
nature of the Islamization of knowledge, as well as the action plan required to
bring it about, will see no end.
In order to overcome this ambiguity, we need to define
the nature of the traditional scholastic Islamic sciences as they are engaged
in at the present time, as well as their uses and their programs of study.
Additionally, we need to determine the nature of contemporary social sciences,
both secular and Islamic, as well as the way in which they are studied and the
functions they perform in contemporary life. Lastly, we need to identify the
methodological and ideational relationship between contemporary Islamic social
sciences and both the Islamic heritage and modern Western social sciences on
the level of sources, ideational content, and study and research methods.
Let us begin, then, with an examination of the issue
of thought and the traditional Islamic sciences, that is, the traditional mode
of examining the Islamic heritage, on the level of content, function, and the
role such sciences play in the life of the Muslim community. Not
(pg.130)
surprisingly,
the juristic (legal) aspect of the Islamic tradition receives the greatest
emphasis in Islamic thought as it pertains to the life of the Muslim community.
The role of jurisprudence in the life of human societies is to translate the
community’s doctrines, unchanging principles, and values into laws, legal
rulings, and judgments which govern and order the life of the society and the
relationships among its members and institutions.
Islamic jurisprudence has, from its inception, derived
its thought and content from the examples set by the Prophet and the rightly
guided caliphs, including the arrangements, practices, and applications that
marked the life of the Prophet and the lives of the Companions who governed the
Muslim community after his death. With the termination of the rightly guided
caliphate and the era of the Companions’ rule,1 things deteriorated to the
point where the sacredness of the city of Madinah itself was attacked, with the
catastrophic result that the scholars representing that school were banished
from the public sphere. Thus, began the scholastic era in which Islamic thought
proper was relegated solely to the sphere of the mosque, personal status laws,
and private, individual dealings and affairs.2
The conditions that had prevailed during the days of
the Prophet and the rightly guided caliphs remained essentially unchanged for
quite a while – and the examples set by the Prophet and the rightly guided
caliphs in their arrangements and the details established at this time –
remained the ideal models for the ongoing life of the Muslim community. Indeed,
the precedents established by the Prophet, his Companions, and the rightly
guided caliphs constituted the most important source of scholastic Islamic
thought. However, with the passage of time and the growing isolation, which was
imposed upon religious scholars and the religious tradition, such scholars
exhibited a tendency to go overboard in recording the texts of the Prophetic
Sunnah, both those which were well-attested and those which were not – thereby
resorting to subjugation through the appeal to sanctity and the rhetoric of
intimidation as a means of concealing their political and intellectual
impotence.
The ongoing ideational and political isolation and
powerlessness suffered by students of the Islamic legal sciences led, over
time, to a
(pg.131)
worsening
intellectual rigidity and inertia that manifested itself in the practice of
relying on literalistic rules, regulations, and precepts derived from
practices, arrangements, and conditions many of which were no longer of any
relevance to later Islamic societies. This, more-over, is precisely the
situation we are facing in Muslim societies today, whose circumstances, store
of knowledge, potentials, and challenges differ radically from those of the
eras in which Islamic juristic rulings were originally derived. What this means
is that many Islamic laws, regulations, rulings, and legal decisions are
tailored to conditions and challenges other than those that are relevant to the
age in which we live. In other words, despite what the Islamic heritage
embodies by way of lofty principles and values of direct relevance to the
realities that obtained in the days in which their original applications were
derived, many of the applications and legal opinions based on such principles
are linked to a historical reality that no longer exists. As a result, they
belong to an era that is past, and not to the reality being lived by the Muslim
community today.
It is vital that the unchanging principles and values
of the Islamic worldview be recognized and preserved, because the Muslim community
is in greater need of them today than it ever has been. The ways in which the
Prophet and the rightly guided caliphs applied the Qur’anic vision and its
underlying principles to the circumstances they faced constitute a treasure
trove of wisdom and understanding for us, who stand in dire need of the
guidance they have to offer us in our own day and age. By allowing ourselves to
benefit from this undying wisdom, we generate new dynamism within the sphere of
Islamic thought, and are better able to perceive what concrete steps are called
for in order to respond appropriately to the needs of the Muslim community as
it seeks to nurture healthy, sound relationships among its members and to build
the effective institutions needed in order to face the challenges of
contemporary life.
As for the link between modern Western social sciences
and the Islamization of knowledge – a link that lies at the heart of the
Islamic social sciences – it has to do with both content and method. However,
if we deal separately with content and method, we will get a clearer picture of
things and be able to deal with them more easily and
(pg.132)
fruitfully. Before embarking on this
discussion, it will be important to clarify the function of the social sciences
in the field of knowledge and social relationships.
In order to ascertain the function of the social
sciences, we will need to be aware as a matter of principle that the social
role and function of the social sciences differ from those of law,
jurisprudence, and legal rulings and decisions. The function of the social
sciences is essentially that of studying society in light of its cultural
vision, be it spiritual or material, within the parameters of its human and
material potentials and the cultural challenges of the time period defined by
the study. In short, the function of the social sciences in any society is to
generate social change and stability in the various areas of life – the
political, the economic, and social – and on the individual, institutional, and
communal levels alike.
In an Islamic society in particular, the social
sciences provide the ideational content from which law and juristic research
derive the rules and regulations that order relations among the society’s
members and its institutional structures. In other words, the function of
jurisprudence and the law is, first and foremost, formal in nature, while the
function of the social sciences is primarily intellectual or ideational. As a
result, they complement one another by working together to promote the progress
of the Muslim community and its civilization.
The question that now arises is: what is the link
between contemporary Western social sciences and the issue of the Islamization
of knowledge and the development of the Islamic social sciences? In this
connection, it is important to draw a distinction between Western thought
generated by sociological research and study, and the methodology employed in
the Western social sciences. Based on such a distinction, we see that the
development of the Islamic social sciences is not opposed to past tradition. On
the contrary, such development can draw on the experience, expertise, and
achievements of the past, while at the same time drawing on the methodology and
achievements of the Western social sciences.
The ideational content of the Western social sciences
is influenced by two factors. The first factor is the subjective, ideological
element that manifests itself in the Western worldview, which is essentially a
(pg.133)
materialistic
ideological perspective. Hence, religion no longer plays any appreciable part
in the vision, dealings, or social relations of Western peoples, many of whose
members look upon themselves as agnostics. As for the second factor, it is the
objective element represented by the research methods employed in the Western
social sciences, whose object of study is human nature and its manifestations,
including the ways in which people interact with their environment and the ways
in which their psychological energies and human propensities can be put to use
toward the fulfillment of this vision and its associated aims.
The objective aspect of the ideational content of the
Western social sciences – which has yielded numerous creative tools, systems,
and institutions – can be drawn upon and benefited from in the development of
the Islamic social sciences. At this point, someone might ask: by benefiting
from the notion of studying human nature and the laws that govern individual
and communal behavior, including the material influences that operate on human
beings, have we become dependent on the West, and are we ‘importing’ something
foreign to our Islamic worldview?
This question can be answered unequivocally in the
negative. For Islam came in order to renew the human civilizations that existed
at the time of its appearance – some of which, like the Persian empire, were
civilizations that had served their purpose and grown aged, weak, unproductive,
and corrupt, and others of which, like ancient Greek civilization, had gone
bankrupt and come to a complete end. With Islam, there dawned a new era that
opened up the horizons of a global, scientific manner of relating to the
universe, and which promoted knowledge, wisdom, prudence, learning, creative
thought, research, and investigation. Islamic civilization inaugurated an era
of scientific research and the study of the laws and patterns of the universe
at a time when the then – West of the dark ages knew nothing of such things.
Rather, the West acquired such disciplines from schools and universities
established by Muslims, from its contact with the Muslim community, and from
the translations of Muslim scholars’ writings into European languages.
The Western social sciences with their associated
research into
(pg.134)
human
nature and its social expressions are simply an extension of the study of the
laws and patterns of the cosmos on the material level. They have helped to
generate social thought, which has served as the basis for the development of
institutions of various kinds, as well as the legal thought needed to manage
Western societies’ affairs in keeping with their materialist understanding of
themselves and the cosmos. How-ever, the world continues to suffer the ill
effects of such a materialist view of human nature and the cosmos due to its
dualistic values and standards, which have led to the woes of colonialism,
injustice, war, and destruction.
Of all the peoples on earth, Muslims would have been
the best qualified to lead the way in the scientific study of human nature and
the divinely established laws and patterns of the created world. However, the
errors into which the Muslim community fell early in its history have had
long-lasting effects, thereby impeding its progress and depriving humanity for
long centuries of the guidance offered by Islam and the divine revelation.
What we can conclude from the foregoing is that Muslim
students and researchers need to do the following four things: (1) free
them-selves from the habit of imitation and mental subordination, arming
themselves with a creative, comprehensive, critical, scientific, and analytical
way of thinking; (2) develop a good understanding of the Qur’anic perspective
on human beings and the world around them, with its unchanging values and
principles; (3) equip themselves with a thorough knowledge of the scientific
method of studying human nature and the laws and patterns of the material
universe, as well as human societies and their potentials and strengths within
the context of their particular temporal and geographic contexts; and (4)
benefit from both the Islamic heritage and the scientific achievements of
modern Western society so that, with a knowledge of these, they can explore the
horizons of human potential and the universe, and create the means to enable
human beings to make genuine improvements in the world around them and to
achieve ‘the good life’ in both this world and the next.
It should be noted in this connection that the IIIT
has taken a number of significant steps in the area of academic research, which
(pg.135)
offer
a model for scholars in the area of Islamic studies, social studies, and
methodological studies, as well a model for academic research centers and
universities. By studying, emulating, and developing this model, we may help to
shift the focus of current efforts from mere outward forms and rhetorical
one-upmanship to the service of what genuinely matters – namely, the Islamic
worldview with its unchanging values and concepts.
There is a need for the publication of reference works
in the area of Islamic methodology and its academic sources, and for training
programs for academicians and thinkers in this field. As an important initial
step toward the formation of a sound contemporary Muslim perspective and mature
Muslim intellectuals and academics, Islamic universities can establish a double
major consisting of simultaneous specializations in Islamic studies and
sociology. This step has in fact been taken by the IIIT in the Islamic and
Social Studies Program at the International Islamic University, Malaysia
(IIUM), where it has proved a notable success worthy of replication and
development.
The IIIT intends over the coming years to expend
greater effort in the area of writing and academic training in the methodology
of the Islamic social sciences. In this manner, it hopes to highlight issues
pertinent to the Islamic vision generally and, more specifically, to the values
and principles at the heart of this vision as they apply to real-life
situations and challenges. It is hoped that support for these efforts will be
forthcoming from thinkers, reformers, and academicians, as well as from
institutions of higher education and academic research centers.
(pg. 136)
CHAPTER V
THE INTERNATIONAL
INSTITUTE
OF ISLAMIC THOUGHT’S
PLAN FOR
THE DEVELOPMENT OF
UNIVERSITY CURRICULA
THE
IIIT has contributed to the reform of university curricula through a model
being implemented at the International Islamic University, Malaysia (IIUM).
This model consists of a double major – or, rather, a major specialization and
a minor specialization in the faculties of Islamic revelation and the
humanities respectively. One of a student’s two specializations will be in
Islamic studies; then, if the student chooses to complete a secondary
specialization, or minor, by extending his studies for an additional year
(thirty or forty credit hours), he or she will receive two bachelor’s degrees,
one in Islamic studies, and the other in an area of the humanities or social
sciences.
This system, which has met with considerable success,
is turning out graduates who are highly competent in their respective areas of
specialization, who have a clear sense of their Muslim identity, and who
exhibit considerable maturity – and an understanding and appreciation of the
Islamic worldview and the Muslim community’s role in the progress of human
civilization. As a means of further developing this model, a comprehensive
reform plan has been drawn up for the university curriculum, and a selected
group of university professors specializing in Islamic studies have been
assigned the task of setting out the details of the plan and specifying its
academic content.
The backbone of this plan is a general course of study
in Islamic studies that consists of two parts. The first part (approximately
thirty credit hours) provides the student with what a Muslim needs to know
about his or her religion – that is, the doctrines, principles, values,
(pg.137)
concepts,
aims, and rites that serve as the foundation for a fully rounded Islamic
perspective and a principled, goal-oriented character. This part constitutes a
required minor specialization for every student majoring in religious studies,
social studies, or the humanities. As for the second part (also around thirty
credit hours), its aim is to impart general knowledge of the history of the
Muslim community, the life of the Prophet, the Islamic civilization, and the
traditional religious (Islamic) sciences.
In addition to this general curriculum in Islamic
studies, there are two other types of courses. The first of these are courses
in social sciences and the humanities, and the second type consists of
specialized courses in the religious sciences. The latter courses include
Islamic law and jurisprudence, doctrine and philosophy (‘ilm usul al-din),
the hadith sciences (‘ilm al-hadith), Qur’anic exegesis (‘ilm al-tafsir),
the biography of the Prophet (‘ilm al-sirah), Arabic grammar (‘ilm
al-nahw), and rhetoric (‘ilm al-balaghah).
Note should be made here of a syllabus that has been
developed for a critical, analytical, conceptual study of contemporary Western
materialist civilization and its underlying ways of thinking, as well as the
various dimensions of its relationship to and influence upon the Muslim
community. This course of study has been established as a partial
specialization at IIUM under the title, ‘Occidental Studies,’ or, ‘Studies in
Western Thought and Culture.’ The purpose of this course of study is to turn
out experts in the understanding of Western culture who, as a result of such
expertise, are able to relate effectively to the positive aspects of this
culture without falling prey to its negative aspects. IIUM also provides
courses that support the remaining specializations in this respect. We hope to
see this partial specialization developed into a full major, which would meet a
great need among professionals within the Muslim community.
In sum, each student’s degree program will consist of
two specializations, the first part of which is the Islamic studies curriculum
(the backbone). This first part is an inseparable component of every student’s
study program regardless of what his or her other specialization or major
happens to be (social sciences, humanities, legal studies, economics, or
religious studies), and whether this other specialization is primary (his
(pg.138)
or her ‘major’) or secondary (his or her
‘minor’). Hence, every student’s bachelor’s program will be one of the
following:
30 hours of Islamic studies + 60 hours of major
subjects + 30 hours of auxiliary coursework = a 120–130 hour degree program in
one of the social sciences, humanities, or religious specializations.
60 hours of Islamic studies + 30 hours of minor
subjects + 30 hours of auxiliary coursework = a 120 hour degree program in
Islamic studies.
60 hours of Islamic studies + 30 hours of a
specialization in education + 30 hours of auxiliary coursework = a 120–130 hour
degree program in Islamic studies, which qualifies one to teach the fundamentals
of Islam on the primary and secondary educational levels.
If a student completes a minor specialization in such
a way that it becomes a major specialization, the graduate will, in effect,
have two bachelor’s degrees: one of them in Islamic studies, and the other in
his or her other area of specialization.
It should also be noted that there are approximately
30 hours of auxiliary coursework for one’s 60-hour major, which brings the
total number of hours required for graduation with a bachelor’s degree in any
specialization to 120–130 credit hours, while the hours required for a double
major comes to 150–170 hours. The breakdown of credit hours is as follows:
60 hours (major specialization) + 30 hours (minor
specializa-tion) + 30 hours (auxiliary coursework) = 120–130 hours (bachelor’s
degree).
120 hours (bachelor’s degree) + 30 hours (minor
specialization) + 30 hours (completion of a minor specialization such that it
becomes a major specialization) = 150–180 hours (a double major, which is the
equivalent of two bachelor’s degrees).
(pg.139)
It
is important to note that the core content of many one-semester courses can be
covered in two credit hours only rather than three, particularly in the second
part of the Islamic studies curriculum.
The auxiliary coursework for specializations in
religious studies must cover the broader social aspects of the subject matter
being treated, thereby broadening students’ horizons and helping them to
under-stand the psychological dimensions of whatever their specialization
happens to be from a practical, realistic perspective. It is also important
that the auxiliary coursework include three comprehensive introductions to
three areas of psychosocial study. In addition, the courses entitled, ‘The
Family and Parenthood’ and ‘Creative Thinking and Problem-Solving’ must be
required of all students without exception. If possible, it would also be good
for the course entitled, ‘The Rise and Fall of Civilizations’ to be a
requirement for students specializing in religious studies, the social
sciences, and the humanities, since Islam arose in a region that gave birth to
a number of civilizations that prospered and declined in succession. Moreover,
these civilizations have left their distinctive marks, both positive and negative,
not only in this region, but on the cultural identities and characteristics of
the peoples who belong to the Muslim community worldwide.
The details of these curricula were finalized during
the 2008–2009 academic year, and it is hoped that they will be a source of
benefit to other programs of higher education throughout the Islamic world. As
for the question of how the scientific facts now available to humanity and the
new potentials that now exist can be employed in the service of the Islamic worldview
in the areas of the social sciences, the humanities, the physical sciences, and
technological applications – its answer will be the fruit of the accumulated
scientific research that has been done, and which continues to be done, in many
of these fields. Thanks to the efforts of IIIT academic teams working to bring
about the unification and Islamization of knowledge, such research has also
begun to yield academic treatises on methodology.
As for the physical and technical sciences, it is
preferable, given the extensive and demanding nature of their requirements,
that they have a program that includes the major part of the first section of
the Islamic studies curriculum together with an overview of the cultural
(pg.140)
dimensions
and mission of the Muslim community. In addition, such a program should contain
auxiliary coursework on the philosophy of Islam as it pertains to these
sciences and the aims that guide their use in real-life, practical situations,
particularly those aspects that pertain to each student’s specific
specialization or major. Then, if there are students who wish to know more
about Islam as both a religion and a civilization, they are free to seek out
more information on these topics. It is for this reason that IIUM offers
diplomas, master’s degrees, and doctorates in Islamic studies to any graduate
of any academic specialization once he or she has completed the requirements
for his or her initial specialization. In addition, a student specializing in
the physical sciences may take Islamic studies as a second specialization if he
or she so chooses.
A Flexible Program
Lastly,
it should be noted that this plan is highly flexible, and can there-fore be
adapted to a variety of university plans and to the requirements of different
specializations. Since sixty hours are the minimum requirement for any major
specialization, this leaves thirty to forty hours for auxiliary coursework. Up
to twenty hours of auxiliary coursework can be added to any major
specialization, thus bringing the number of hours up to eighty, which is the
maximum allowed for any specialization, while the remaining ten to twenty hours
are reserved for other university requirements and auxiliary coursework. In
this manner, then, students are prepared for post-university life by being
given an integrated, well-rounded education encompassing at once the academic,
the emotional, the spiritual, and the cultural. As a consequence, they are
better equipped to fulfill the constructive, reformist mission of Islam.
The task before us, then, is clear and simple, and if
the intention to renew and reform ourselves is sincere, our hopes are bound to
be fulfilled, God willing.
Educational Curricula and Programs
I
have discussed in considerable detail the subject of education in my
(pg.141)
work
entitled, ‘Azmat al-Idarah wa al-Wijdan al-Muslim,’ where I seek to make
clear that the human being’s inward makeup is determined not only by reason and
knowledge, but equally importantly, by upbringing and spiritual-emotional
factors. I also stress the fact that a child’s upbringing is, first and
foremost, the responsibility of the family. Consequently, I have a longstanding
interest in writings addressed to parents, and this has become one area of
interest for the IIIT. Nevertheless, schools and the universities have a vital
educational role to play, not only by conveying knowledge, but in addition, by
instilling discipline in students’ performance, behavior, and relations with
others based on an objective, practical perspective of themselves and the world
around them.
It is with this responsibility in mind that the IIUM’s
curriculum includes a course on the family and childrearing, as well as one on
creative thinking and problem-solving, the purpose of which is to prepare
students for the challenges of the future – and particularly, their role as
parents. It is hoped that through the education young people receive at IIUM,
they will see the importance of raising their children in an egalitarian
atmosphere that promotes courage, inward integrity, critical thinking,
initiative, and creativity. In this way, such young people may help to counter
the authoritarian approach to child-rearing that is far too prevalent in the
Muslim community today, and which generates a ‘slave mentality’ and the tendency
to obey others out of fear and blind subservience rather than genuine respect
and conviction.
For this same reason, the study plan developed at the
IIUM aims to promote a culture of debate and discussion throughout the entire
student body. The goal of this policy is to train students in their capacity as
future citizens, thinkers, and leaders in the ability to understand and
appreciate others’ points of view, mentalities, motives, and aims. And in fact,
the IIUM has succeeded in promoting flexibility, good communication skills,
tolerance, and humility – qualities which leave no room for one-sided thinking
and viewpoints or the bigoted, closed-minded attitudes that provide fertile
ground for the growth of totalitarianism, cruelty, and corruption. IIUM’s
graduates have thus acquired invaluable social and leadership skills, which are
evident in
(pg.142)
their
performance and in their way of relating to others, while IIUM debate teams
have achieved outstanding success on both the local and international levels.
In
sum, effective, successful education is not merely a process of spoon feeding
or memorization, but is rather first and foremost a process of developing
abilities and skills while creating a social and academic atmosphere that
exposes students to a variety of academic and practical experiences and skills.
It is this same type of atmosphere that the IIIT strives to produce in the area
of Islamic thought and university education through its various academic and
educational publications. To this end, the IIIT presents practical models that
can enable educational institutions to achieve better performance and thereby
play an effective role in improving the conditions of the Muslim community.
A Final Word
In
conclusion, I would like to draw the attention of university professors,
thinkers, writers, and researchers to the fact that many of their writings contain
terms and treat concepts of relevance to issues of vital importance to the
Muslim community. However, until such concepts and terms are translated into
concrete action plans, programs, systems, and mechanisms that challenge,
reform, and refine the Muslim com-munity’s way of life, they will remain
nothing but literary flourishes that have no effect in the real world in which
we live.
It is to be hoped that the efforts of Muslim thinkers,
reformers, academicians, and other concerned specialists will be coordinated in
such a way that they give the Muslim community both a clear vision and a guide
to action so that it can correct its way of thinking, revitalize its
institutions, make good use of its potentials, and give free rein to its
creative energies. Otherwise, the Muslim community will remain in the grip of
mental indolence, subordination, and dependency.
I have attempted in the foregoing to apply basic
Islamic values and concepts to actual situations faced by the Muslim community
and to provide both conceptual and practical alternatives to current practices
and ways of thinking. In so doing – in the service of the Islamic vision for
human civilization and the planet – I have sought to provide models
(pg.143)
that
can be expanded upon and adapted as needed by both thinkers and practitioners,
each of them according to his or her field of specialization. “And in the
morning,1 the people will rejoice that they broke camp before
the break of dawn.”
In God do we seek assistance, and on Him do we rely.
He is the Best of all protectors, and the Best of all
helpers.
Praise be to God, the Lord and Cherisher of the
worlds.
(pg.144)
appendix i
EQUATIONS FOR REFORM
The
following six equations may be seen as mnemonic devices that serve to remind us
of the major issues that have been discussed in this volume and what the
contemporary Islamic reform effort requires:
Equation 1:
Revelation
+ awareness of human nature and the laws of the cosmos + reason + time + place
= scientific, rightly guided Islamic knowledge and a sound intellectual
approach.
Equation 2:
An
upbringing consisting of love + encouragement + freedom + discipline = a
positive, effective, constructive, strong human character.
Equation 3:
A
Qur’anic perspective on human culture + convictions inspired by monotheistic
faith = a human being with a constructive, positive, ethically sound will and
the desire to act creatively and responsibly as God’s steward and
representative on earth.
Equation 4:
A
sound intellectual method + a positive spiritual and emotional orientation +
the will to do good = self-realization based on the Qur’anic worldview embraced
and applied by the Prophet’s Companions.
Equation 5:
Thinkers
+ educators + reformers + an effective worldview = genuine, peaceful change.
(pg.145)
Equation 6:
A
constructive, positive vision + a sound intellectual method + a sound
educational method + effective social institutions + social and economic
justice = a vital, egalitarian, spiritual, creative, dynamic, effective,
capable, constructive society and culture.
(pg.146)
Appendix I
The Basic Foundation for the Structure of Islamic
Civilization
appendix ii
FAITH: A MATTER OF
REASON, OR THE MIRACULOUS?
Introduction
The
reason I have chosen to append this essay to a discussion of the Qur’anic
worldview is that it presents the infrastructure required by this worldview in
its capacity as a global spiritual vision having to do with the universals of
existence and human life on earth in all its dimensions. After all, no
comprehensive vision of life and what lies beyond it will have any
authoritative basis unless it issues from the Creator of the universe, since an
understanding of the universals of existence cannot be based on human reason
alone.
The purpose of this essay is to clarify the logical,
theoretical foundation for faith, which in turn constitutes the foundation upon
which the Islamic worldview rests. A reasoned faith has served, whether
consciously or unconsciously, as the underpinning and guiding light for my own
life since the time when I was a young child, giving meaning to my existence on
the material and spiritual levels alike. My hope is that what I have to say
here will help Muslim readers discern the solid foundation they have for their
own faith, and that, in so perceiving, they will see the meaning of their own
lives and form a clear world-view based on faith in the oneness of God and
their own role on earth as God’s stewards, representatives, and reformers.
In the course of studying the issue of the Islamic
scientific method some years ago, my attention was drawn to the fact that,
despite the scientific bent and disciplined nature of the philosophical system
developed by Imam Ibn Hazm al-Andalusi (d. 456/1064), he nevertheless departed
from his own logical, scientific method – when in
(pg.149)
treating the issue of faith and the
authoritative nature of revelation, he resorted to an acceptance of the
miraculous and supernatural.
As a boy I came face to face with questions relating
to faith, the religious worldview, and the truthfulness of the revelation. In
coming to grips with these issues, my thinking tended in the direction of the
logical and the rational. Hence, the miraculous played virtually no part in the
way in which these issues were resolved for me. It was with these thoughts in mind
that I felt prompted some years ago to write an article entitled, ‘Reflections
on the Literalism of Ibn Hazm and the Inimitability of the Muhammadan Message’1,
in which I raise a number of questions relating to Ibn Hazm’s method and offer
ways in which his scientific and methodological vision might be filled in or
completed.
Rational Proof as the Best Foundation for the Authoritative Claims of
Revelation
Ibn
Hazm is a prominent figure in the history of Islamic philosophy and theology,
who was known for his scientific, systematic, and disciplined manner of
thought. Adhering strictly to the criteria of reason, realism, and sensory data
and experience, Ibn Hazm was eminently bold and clear in both his arguments and
his conclusions. As such, he rejected empty conjecture and delusion even if
they happened to parade as solid religious or intellectual notions. Indeed, Ibn
Hazm’s scientific, systematic approach was itself one of the most important
reasons for the loss of favor he suffered when, as time went on, the thinking
of the Muslim community lost its proper focus, and its thinkers and scholars
became increasingly isolated from the concrete, practical aspects of the
community’s life.
Ibn Hazm’s adherence to the literal sense of the text
of the Islamic revelation in the derivation of Islamic legal rulings is a
natural extension of his scientific methodology, which relies solely upon
reason, sense perception, and concrete experience. Hence, pertaining to the
realm beyond immediate sense perception or human logic, Ibn Hazm’s approach
does not allow human beings either to add to or subtract from that which is
revealed directly by God. In Ibn Hazm’s belief, human reason is obliged to
understand the revelation exactly as it is, without addition or subtraction, since
to do otherwise – that is, to mix
(pg.150)
the
world of reason and sense perception with the realm that goes beyond them
without any authoritative or rational justification – leads either to the
deification of human reason or to its abolition.
Ibn Hazm employed his reason, his knowledge, and his
scientific method in the understanding of the Islamic revelation and its texts
without adding to it or taking anything away from it. As a result of this
disciplined approach, he formulated a system of jurisprudence that commanded
the respect of his supporters and detractors alike. Indeed, his writings came
to be viewed as a source of legitimate, authoritative arguments which seekers
of knowledge and understanding continue to draw upon to this day.
Proponents of the systematic, scientific approach have
often been disregarded by Muslim scholars, and this to the detriment of the
Muslim community and its intellectual progress. The vitality, dynamism, and
adaptability of Islamic thought have been sapped by the failure to integrate
knowledge from life’s various spheres and the insistence on confining the work
of Muslim scholars and intellectuals to the realm of the mosque or school. This
lack of recognition, appreciation, and welcome has been the fate not only of
Ibn Hazm, but of many other creative thinkers and proponents of the scientific
approach as well. Such thinkers include Imam Ibn Taymiyyah (d. 729/1328), who
incurred the enmity of numerous Muslim scholars and intellectuals and was
accused of disloyalty to the Islamic religion, as well as the renowned Ibn
Khaldun, whose thought and writings were ignored or received with indifference
by the majority of Muslim scholars until Western, non-Muslim proponents of the
scientific approach brought his writings to light and granted them the
recognition and appreciation they deserve. And other examples abound.
Whoever reflects on the lives of these rare geniuses,
who lived after the door to ijtihad2 was shut at the close of the fourth
century, will discover that these thinkers were adhering to an approach that
differed in both quality and trajectory from the prevailing school-based
intellectual models, in which knowledge remained fragmented and scholars
remained isolated from the currents of day-to-day life. Ibn Taymiyyah, Ibn Hazm,
Ibn Khaldun, and others of their kind were not scholars and jurists who did
their work in isolation from the realities
(pg.151)
being
experienced by the society around them. On the contrary, they were men who had
acquired expertise, wisdom, and awareness through concrete practice in the
social and political spheres on the basis of which they had developed an
integrated, scientific mindset. Their knowledge was of the sort that related
clearly to their action, their practice, and their awareness in such a way that
they dealt authentically with life’s changing realities. Hence, when viewed in
relation to the conditions of the age in which they lived, most of their
opinions and interpretations may be seen to have been valid, realistic, and
enlightened.
However, despite the reliability of Ibn Hazm’s
scientific method and the disciplined manner in which it deals with the realms
of the seen (al-shahadah) and the unseen (al-ghayb), it
nevertheless comes up against a major difficulty in its search for the rational
evidence required in order for someone to accept the notion of divine
revelation as a source of knowledge and, on this basis, to accept and adhere to
Islamic law. For, given the fact that Ibn Hazm was committed to the authority
of reason and empirical evidence and, on this basis, rejected Gnostic,
mystical, and esoteric claims, he was obliged to identify a kind of systematic,
scientific, rational evidence upon which he could rely in his acceptance of and
commitment to divine revelation (al-ghayb).
A reasoned acceptance of the authority of divine
revelation requires a prior acceptance of the veracity and trustworthiness of
the Apostle, as well as the veracity of the message he brought. At this point,
however, we find Ibn Hazm to be torn between his scientific, rational method –
which will accept nothing other than reason and sense experience as legitimate
sources of knowledge – and his personal faith in the grandeur of the message of
Islam, as well as its necessity for the harmonious flow and integrity of human
life, and the need for the realms of the seen and the unseen to meet, as it
were, and complete one another. For this reason, Ibn Hazm had no choice but to
go in search of a kind of rational evidence, which would be consistent with the
nature of his thought and method, and which would, thereby, constitute a
credible link between the realms of the seen and the unseen.
Since it would have been impossible for someone of his
persuasion to accept claims of the possibility of Gnostic (mystical)
communication
(pg.152)
or
communion with the world of the unseen, Ibn Hazm had to turn to the life of the
Messenger of God for the evidence he sought as the basis for a rational,
scientific belief in his truthfulness. The truthfulness of the Apostle would
have to have been manifested through living proof of the sort that would leave
reason no choice but to believe his claims and surrender to this belief. The
existence of something extraordinary (al-i’jaz) in the life of the
Apostle would serve as a rational, scientific basis for acceptance of and
surrender to his message in the realm of the rational and the sensory (al-shahadah).
Moreover, it was through this acceptance that the rational link between the
realms of the rational and sensory, on one hand, and the suprarational and
metasensory (meta-physical), on the other, would be brought to completion. This
logical, systematic point of departure is, by necessity, the only sound one
within the parameters of Ibn Hazm’s scientific, rational approach to claims
pertaining to the suprarational and the metaphysical.
The question then arises: what miraculous or
extraordinary dimension of the Prophet’s life could Ibn Hazm appeal to as that
which compels rational acceptance of the truthfulness of his message, leaving
no room for doubt or dispute?
It may be seen here that despite the fundamental
soundness of Ibn Hazm’s method, he nevertheless missed the mark by failing to
derive the correct conclusions based on the premises he had posited and to
which he had committed himself. For the extraordinary element which Ibn Hazm
identified in the life of the Prophet consisted in the miracles he is reported
to have performed in the physical realm. The problem we face here is that even
if believers find it easy to affirm that these miracles took place, there
nevertheless remains room for a great deal of controversy on the rational or
scientific plane concerning the soundness of the chains of narrators who
related these events, the soundness of the accounts themselves, whether the
narrators exaggerated or embellished their accounts, the matter of whether the
senses might have been deceived, and so on. Considerations such as these might
even lead us to conclude that the only people who are required to believe that
these miracles took place are those who witnessed them directly. Hence, if some
people affirm their occurrence based on a predisposition to grant the
truthfulness of such claims – out of love,
(pg.153)
reverence,
and admiration for the person to whom they are attributed, or out of love and
respect for the scholars who affirm that they occurred or who accept these
accounts simply to avoid ‘rocking the boat’ – the fact remains that such an
affirmation is inconsistent with Ibn Hazm’s rational, scientific method.
I, like Ibn Hazm, have scientific, rational
inclinations. From the time I was a secondary school student in Makkah not far
from the Holy Ka’bah, I became aware of issues surrounding the relationship
between the world of reason and sensory perception on one hand, and the world
of the suprarational and metaphysical on the other, as well as the question of
which direction to take in life and what doctrines to believe in and commit
myself to. Thanks to our family’s well-stocked library and a loving, nurturing
family environment that encouraged my academic leanings from an early age, it
came naturally to me to approach such existential questions by directing my
attention to the life of the Prophet. It was there that I hoped to find the
missing link that would demonstrate the reliability of his claim to be
conveying truths from the world of the suprarational and metaphysical, thereby
commanding acceptance of and commitment to the sanctity of the message he brought,
while at the same time allowing one to feel admiration and appreciation for
bearers of other messages to the extent that their thought and exemplary lives
merited such.
Unlike Ibn Hazm, however, I did not go in search of
definitive proof of the Prophet’s reliability and veracity in the supernatural
feats he was reported to have performed in the material realm (despite my
willingness to believe that he did, in fact, perform them). Rather, I turned in
my search to the person of the Prophet himself. The reason for this was the
realization that I could not, with my reason alone, understand existence and
what lies beyond it, nor could I ask God directly about the true nature of the
Apostle and his message. Therefore, it was necessary for me, logically speaking,
to search for the missing link I sought in the life of the Apostle himself on
the basis of the claims of reason and the God-given need for understanding
without needing to bypass these claims, violate them, or declare them invalid
by appealing to supernatural acts in which the laws of the universe are
contravened. Even at that relatively early age, I succeeded in arriving at
(pg.154)
rational,
scientific corroboration of the veracity of the Apostle without needing to
believe that he had performed miracles. And it was this that inspired me to
write this critique in the hope of shedding further light on rational,
scientific methodology, while at the same time, pointing to the need to recover
the humane, spiritual worldview of Islam in the face of the materialistic,
dog-eat-dog worldview that prevails in today’s world – so that, ultimately,
‘right’ will be ‘might’ rather than ‘might’ being ‘right.’
Ever since those days of my adolescence, I have
realized that the scientific method requires that the truthfulness of the final
message brought by the Apostle be demonstrated in a rational, scientific manner
that will enable succeeding generations to believe in it with no less certainty
than that experienced by those who were contemporaries of the Apostle himself.
For this reason, this i’jaz (extraordinary something) unique to the
Prophet must be consistent with the rules of logic and the laws of the universe
for which his message demonstrated such deep respect and to which it calls us
to adhere. Support for the Prophet’s message and mission must not be dependent
on a supernatural event or events that surpass the capacity of the mind to
explain and which do not require the scientific researcher to appeal to the
known laws and patterns of the cosmos. Moreover, because the basis for the
message’s reliability has to be related to the person of the Apostle, it is
important first to examine his actions and his words – both their individual
elements and their overall patterns – and then to compare them to those of others
in order to see how, logically speaking, it was possible for this human being
both to bring others the message of the world beyond the senses, and to lead
them to believe it.
The message of Islam can be seen to have differed from
the messages and religions that preceded it. For history itself has preserved
for us both the text of the Islamic message and the details of the Prophet’s
life; similarly, both history and the text of the Qur’an make clear that
Muhammad was a human being who lived a human life, and that his life was that
of an upright individual. Consequently, the extraordinary element in his
message and the evidence of its veracity must be consistent with the facts of
the human nature to which the Islamic discourse – a discourse whose purpose is
to set human beings on a
(pg.155)
course
that will lead them into a phase of scientific globalism – was and is
addressed. But the question remains: what was the extraordinary element in this
human being’s life? And where is the indisputable evidence of his truthfulness
as an apostle who brings a rationally binding message of goodness from the
unseen?
The message that was brought by the Prophet Muhammad
as embodied in the Qur’an fulfills the two fundamental criteria for any message
that can rightly be considered to have a divine origin. The first of these two
conditions is that of documentation. Unlike the texts associated with the other
religions of the world, the Qur’an is thoroughly documented. That is to say,
the Qur’an was committed to writing during the days of the Apostle, and
continues to be recited by specially qualified reciters based on fully
authenticated chains of authority that are traceable back to the Prophet
himself. In addition, it is required of Muslims throughout the world to recite
some portion of the Qur’anic text no fewer than five times a day in the daily
prescribed prayers, while the majority of Muslims voluntarily read it, recite
it, memorize it, learn from it, base their daily devotions thereon, and seek
blessing through it throughout their lives – a fact that affords it a level of
documentation that is unparalleled among the ancient manuscripts of the world.
Even more amazing is the fact that this extraordinary documentation is
associated with a text that emerged among an essentially unlettered people, who
had never been known for their sciences, knowledge, philosophy or advanced
civilization.
As for the second condition, it might be termed simply
‘goodness.’ That is to say, the Qur’an exhorts its readers and hearers to pursue
goodness through righteous action in the world; if it did not, there would
certainly be no reason to consider it a sacred text from the Creator of life
and the cosmos. Indeed, the verse that reads, “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) epitomizes the Qur’anic message as a whole.
However, although documentation and teaching that
exhort to goodness are necessary conditions for a message to be considered of
(pg.156)
divine
origin, these alone are not sufficient to rule out the possibility that this
document was created by someone as a means of self-aggrandizement.
Consequently, a third condition must also be satisfied. This third condition
must – by demonstrating a rational, scientific inimitability, if you will –
establish indisputable proof that Muhammad was a genuine apostle who was
delivering a message from God Himself, the Seer of the unseen.
Herein, then, lies the importance of engaging in a
rational examination of the character of the Apostle and the details of his
life, whence we can expect to derive the proof we seek of his truthfulness and
the truthfulness of his message. Indeed, how could we approach the issue in any
other way, knowing as we do that the message he brought is rational and
scientific in nature? After all, it opens with the command to ‘Read!’; it comes
to us in the form of a book that encourages us to seek knowledge, to think, to
reflect, and to go in search of evidence and proof; and it is based on an
understanding of causes, natural patterns, and laws. All of this, again,
confirms the need to examine the life of the Apostle, including his character
traits, words, and actions, so as to determine what it was that qualified him
to bear the message he did, and what evidence there is that his message was
true.
If we put both reason and knowledge to work, giving
careful thought to the Apostle’s words, actions, abilities, achievements, and
character traits, the evidence we seek will be near at hand. Admittedly, any
one of these words, actions, traits – however great or extraordinary they might
have been in and of themselves – might nevertheless have been uttered,
performed, or exhibited by some other human being as well. However, when we
take all aspects of the Prophet’s person together, it becomes clear that the
extraordinary or miraculous element belongs not in the greatness of any one
particular achievement, statement, or character trait alone, but rather in the
fact that there were all brought together in a single man – and in the way in
which they manifested themselves in this single man, in his particular
circumstances, and in the context of the cultural and historical phase through
which his society was passing during his lifetime.
The beauty and wonder of this type of ‘miracle’ lies
in the fact that it does not require that the Apostle be viewed as something
more than a
(pg.157)
human
being, nor does its acceptance lead to the suspension of reason and human
logic. Rather, it allows the message he brought to be addressed to human beings
through their God-given natures and the laws of the cosmos as they understand
them. This, then, might be termed ‘a rational, scientific miraculousness,’ and
it is this which supplies the missing link between the world of the rational
and sensory (al-shahadah) and that of the suprarational and the
metaphysical (al-ghayb). As such, it provides indisputable scientific
and rational proof of the Apostle’s truthfulness and the authoritative nature
of the message he brought.
In order for us to clarify what we mean by the human,
scientific, rational, comprehensive ‘miraculousness’ in the life of the
Prophet, we will need to make a quick journey through his biography,
identifying his most salient character traits and the major events of his life,
then bringing them together in a complete, integrated picture. In this way, it
will be possible for us to see the miraculous or extraordinary – while at the
same time human, scientific, and rational – element in the life and message of Prophet
Muhammad. With this larger picture of the Prophet’s character before us, it
becomes clear why we have no need to appeal to miracles that may not be
consistent with the fundamental premises of the message he brought, nor with
the nature of the scientific, global phase of human and cultural development,
which his message was intended to inaugurate.
*
* *
The
Prophet Muhammad was born in the barren Valley of Abraham in the Arabian
desert. His father ‘Abd Allah died before he was born, and his mother, Aminah,
died when he was six-years-old. He was taken into the care of his grandfather, ‘Abd
al-Mutalib, and later, his paternal uncle, Abu Talib. Although he grew up an
orphan, he was not deprived of motherly love and compassion during his early
years. For a period of forty years, he passed through various stages of life
during which, if he had harbored worldly ambitions, he would not have been able
to conceal them. Nevertheless, after he was commissioned with the message he
came to bear at the age of over forty, he
(pg.158)
showed
himself to have been graced with exceptional knowledge, wisdom, leadership
abilities, and a pioneering spirit in response to every situation he faced.
During the years prior to the reception of his call to be a Prophet – as a boy,
a teenager, a youth and a full-grown man, and as a father and husband –
Muhammad was known for his truthfulness, integrity, humility, and impeccable
moral conduct. Indeed, it was his solid reputation, which when he was
twenty-five-years-old, led one of the most noble, prudent women of his tribe –
KhadIjah bint Khuwaylid – to entrust him with her wealth and seek his hand in
marriage.
It is noteworthy that at the age of forty, at which
time the storms of youthful impulsiveness have begun to calm and the heat of
physical passions have started to cool among those whose emotions and ambitions
have been at their height, we find that, just when one would least expect such
a development, this man begins to present himself as someone with a divine
message from the world of the unseen, at once critical and benevolent, in which
he calls upon both his own people and humanity at large to affirm the existence
of one God alone and to live together in humility, brotherhood, tolerance,
respect, religious freedom, justice, and the love of knowledge.
So serious was the claim he was making and so
earthshaking the consequences for the doctrines and way of life to which they
had grown accustomed, that his people – custodians of the Ka’bah and
worshippers of idols – responded to his message with astonishment and
disbelief. Amazingly, however, he succeeded in convincing them of the truth of
his claim by reminding them of his trustworthiness throughout the days he had
lived among them. Given these facts, how could he, after all those years from
the day he was born, have lied to them, and about a matter as weighty as this?
Would it have been possible for Muhammad, or any other human being for that
matter, to silence himself, suppress his true abilities, and stifle his
aspirations and ambitions throughout his entire life only to reveal them
without forewarning at the age of forty? Would it have been possible for
Muhammad, or anyone else, to force himself to be truthful and honest from the
day he was born until middle age – when, in his heart of hearts, he was really
a liar and an impostor in order, now that he had reached an advanced
(pg.159)
stage
of his life, to induce them to believe his lies and fabrications? On the
contrary, it is fair to say that no one who had lived the life of veracity and
integrity for which Muhammad had been known from the time he was a boy, could
have concealed the abilities that were to manifest themselves with the passage
of time unless he had truly been raised and made ready for this moment by the Divine
Providence. For, until the day when he received the call to prophesy in the
cave of Hira’, he had never exhibited even the slightest ambition or leadership
potential, nor did he possess any of the expertise or practical experience that
would have prepared him for the astonishing things he would achieve in the days
to come.
Hence, we find that the types of abilities that
emerged in the life of Muhammad after the age of forty – even if they were,
essentially, merely human in nature, and even if, taken individually, they
would not be seen as distinctive – were, when joined in a single person,
particularly in the unsophisticated environment that had formed him, a
veritable ‘miracle’ that compels belief by the standards and criteria of human
reason itself. It boggles the mind to see this unassuming, trust-worthy, honest
man rise up with such unanticipated strength, calling for reform in his
society, despite the fact that he was an uneducated individual from an
unlettered Bedouin tribe living in one of the most remote regions on earth.
Nothing in his previous experience would have prepared him to come forth with
eloquent speech of the sort that he did. Moreover, he persevered in his call
for truth and reform despite the persecution and affliction he and his companions
suffered over the years; indeed, it was the Quraysh tribe’s resistance to him
and their insistence on clinging to their idols and immoral practices that
rein-forced his and his followers’ determination to spread his message and to
endure their long suffering in the face of tribulation at a time when there
appeared to be no light at the end of the tunnel. Even more amazing is the fact
that after thirteen years of tireless proclamation in the face of unrelenting
harassment, the new community of faith, having gathered all its strength, was
given an opportunity for a new beginning when the tribes of Aws and Khazraj,
inhabitants of the city of Yathrib (re-named Madinah when it received the
Prophet Muhammad), quite unexpectedly embraced the message of Islam,
(pg.160)
pledging
to obey the Apostle and to support the message he had brought.
One is astounded to think that within ten short years,
Muhammad, whose childhood and upbringing are now familiar to us, managed with
unparalleled success to establish an autonomous state over which he ruled
wisely and ably, and which was a model of justice, tolerance, brotherhood,
goodwill, and religious freedom. Indeed, in his capacity as head of state, he
constructed a system of law and order, adjudicated with eloquence and
discernment and led armies to victory.
Is it not a source of wonder that a single human being
could have possessed all of these potentials, abilities, and ambitions without
having given any indication thereof throughout his boyhood, adolescence, and
manhood, even as a husband and as a father, until the age of forty, and without
there having been anything in his environment or previous experience to nurture
or develop such potentials? Would it actually have been possible for someone to
plan so seamlessly for such a trans-formation over a period of forty years
without letting on for a moment that he possessed such potentials and
capabilities? Moreover, how could someone with little or no worldly experience
have managed to take on tribal chieftains, leaders, and rulers alike –
surpassing them in wisdom, planning, politics, and combat to the point where
his message and the state he had established were able to bring down far-flung,
powerful empires such as those of the Persians and the Byzantines – enabling
the light of his message to spread within centuries throughout the entire world
despite the great disparities among its peoples, tongues, and races?
The manner in which, over a period of sixty-three
years, Muhammad blossomed into a human being of extraordinary leadership
ability and exemplary character is the true miracle that demonstrates the truth
and authority of the message he brought. It was this message that inspired the
faith of the finest, most outstanding men of his tribe, who have gone down in history
for their distinctive characters and abilities. These men, who had known him
and tested him, having been his peers and companions from the days of their
boyhood, chose to follow him and believe in him even under circumstances in
which, over a period of thirteen years of persecution and suffering, there
(pg.161)
appeared
to be no hope of reprieve, still less success. How, then, can someone come
fourteen centuries later – at which time we know even more than we did before
about the miraculous nature of the Qur’an – and claim that he knows more about
Muhammad than his own companions did, or that he is more qualified to make a
judgment about him that they would have been?
The structure of a human life might be likened to that
of a pyramid. It begins with a broad base consisting of parental upbringing,
education, training, experiences, and practice, which later lead to a peak of
ability and skill in a particular area. In this way, one might become a
victorious military commander, a capable head of state and politician, an
eloquent, influential writer, or an industrious, creative scientist,
researcher, or scholar. The life of Muhammad, however, displays the very
opposite pattern. Hence, it is best likened to an inverted pyramid whose base
is narrow and whose peak is broad and spacious in all areas – in wisdom, in
knowledge, in political astuteness, in eloquence – in all of which he
outstripped prominent leaders, sages, scholars, and men of letters alike.
Another, perhaps more fitting, analogy to Muhammad’s life is that of the leaves
of a flower atop a supple green stem that gradually unfolds to reveal its full
beauty and fragrance, after which it yields the fruit of which it is God’s
harbinger.
If properly received and understood, the message
Muhammad brought brings peace to the mind and heart; it promotes brotherhood
and compassion among human beings; and it calls them to justice, truth,
goodness, and knowledge. This extraordinary message has reached us through
texts passed down by groups of individuals sufficiently large and disparate
that it would be impossible for them to have colluded in falsification.
Moreover, it was conveyed by someone who had always been known as truthful and
trustworthy and whose character had been formed in an inimitable, miraculous
manner. Hence, no rational individual could help but affirm its reliability and
authenticity as a message of truth from God, the one and only Creator of all.
As such, it is a binding message in which the worlds of the seen and the unseen
come together and complete one another, and in which the meaning of existence
and the purpose of nature – both human nature and that revealed throughout the
cosmos – are fully manifested.
(pg.162)
An appreciation of this aspect of the message Muhammad
brought – which is in keeping with human reason and the natural, God-given
desire to understand things on a rational basis – is therefore best suited to
the enlightened, scientific, rational approach advocated by Ibn Hazm.
Similarly, it is best suited to rationally minded contemporary Muslims who,
together with humanity as a whole, are freeing them-selves from the shackles of
illusion, error, and idle talk and progressing toward a full embrace of the
scientific method.
Scientific and practical reflections such as these
have given me a firm anchor for my faith in the Islamic religion as a sacred
message from God. Consequently, I am a Muslim by conscious choice rather than
merely by birth or geographical happenstance. I have been protected from
superstition, illusion, and deception, and my feet have been planted firmly on
the path of knowledge, reason, and an understanding of human nature and the
laws of the cosmos. Consequently, whenever I am assailed by any doubt in
connection with the message of Islam, I am able to overcome it by engaging in a
systematic, scientific investigation, which enables me to see where the truth
lies rather than confirming me in my doubts and hesitations.
The following is a two-step approach to the
investigation of any question or doubt. The first step is to identify the
nature of the problem, while the second is to examine the particulars of the
Qur’anic text in light of its universals and its overall aims and purposes. Not
using this approach, in my view, leads to nothing but delusion and foolish talk
of the sort that we would do best to avoid. Our instructional and investigative
methods should combine knowledge of the essential aspects of our religion –
including its vision, its aims, its principles, its values, and its concepts –
with a solid grounding in the multidisciplinary, scientific study of human
nature and the cosmos around us. For only in this way will our knowledge and
practice be both effective and constructive in such a way that they serve to
give concrete expression to Islam’s vision, aims, principles, and values in our
day-to-day lives.
Inspired by my reflections on Ibn Hazm’s method, the
vision I am proposing is based on an experience I went through as a young
person. It is an experience which, whether consciously or unconsciously, every
thoughtful youth will have to cope with in the process of his or
(pg.163)
her
instinctual search for understanding of the relationship between the realms of
the seen and the unseen. For only then can he or she find inner assurance
concerning his or her final destiny.
This vision and this method have been of tremendous
benefit to me over the years, and I hope they will likewise be of benefit to
others by encouraging them to reflect deeply and to take life with the
seriousness it deserves. Through it, I hope to have enriched our young people,
who embody our dream of a better future for both the Muslim community and for
humanity as a whole. This better future is one in which humanity follows the
path of truth and builds a civilization of justice and brotherhood, in which we
are exemplary stewards of our God-given wealth, and in which our sound
understanding and our upright conduct make true self-realization possible and
fulfill the meaning of life with all its responsibilities and blessings.
May the life of Ibn Hazm, as well as the lives of all
those distinguished predecessors of ours who followed in his footsteps, provide
my readers with food for thought and inspiration to commit themselves to a
sound, rational approach to their faith. Then, having committed themselves to
this approach, may they integrate revelation and reason in such a way that,
together, they provide a guide for their lives and an inspiration to seek the
good and give of themselves unstintingly by God’s grace.
To God, who guides all who so desire to the path of
righteousness,
be praise and blessing. Praise be to God, the Lord
and Cherisher of the Worlds.
(pg.164)
notes
Introduction
1 Herndon,
VA: IIIT, 1987; written in English in partial completion of requirements for my
doctorate from the University of Pennsylvania, Philadelphia (1973). This study
was later translated into Arabic by Dr. Nasir al-Burayk and published under the
title ‘al-Na·ariyyah al-Islamiyyah li al-’Alaqat al-Dawliyyah: Ittijahat JadIdah
li al-Fikr wa al-Manhajiyyah al-Islamiyyah’
2 The
first edition of this book was edited by the late Isma’il al-Faruqi. The first
revised edition in both English and Arabic was published in 1986, the same year
in which Dr. Al-Faruqi was tragically murdered together with his wife Lamya in
their home in Wyncote, Pennsylvania.
3 Cairo: Maktabat al-Khanji, 1960.
Chapter I
1 Sahih Muslim, hadith no. 6926.
2 Narrated by Ahmad in his Musnad, hadith
no. 18030.
3 It is
important here for us to be aware of the fact that even if the universe and its
laws are immutable, or nearly so, human understanding of them is a relative
matter deter-mined by factors of time and place. In other words, human beings
depend for their understanding of things on the amount of knowledge available
to them at a given time and place; this available knowledge might be referred
to as their ‘epistemological ceiling,’ which will be higher or lower at one
time or place than it is at another. Human beings’ location in time and space,
as well as disparities in their abilities and mental capacities, will impact
the degree to which they are able to comprehend the realities of the universe
and its natural laws. Herein lies the role of the universal principles and
higher intentions made known to us through divine revelation. It is these
principles and intentions that should guide human beings in dealing with their
environment – regardless of the extent to which they have comprehended the
facts and laws of the universe concerning which no one can attain absolute
understanding or certainty. Truly did the Messenger of God speak when he said
to Wabisah ibn Ma’bad al-Asadi, “Wabisah, ask yourself what righteousness and
unrighteousness
(pg.165)
are. Righteousness is whatever sets your heart and
soul at rest, while unrighteousness is whatever causes unrest in your heart and
soul, even if others should tell you it is right.” (Narrated by Imam Ahmad in
his Musnad, hadith no. 18030) However, in thus consulting himself, the
individual should be living out an overall vision of things that is in keeping
with the God-given purposes of nature, even if he has not yet arrived at a
precise scientific understanding of things. However, once one does attain such
an understanding, it will be in full accord with the higher intents of both
divine revelation and nature.
It was this overall perspective that was articulated
by Imam Abu HanIfah al-Nu’man, founder of the ‘Opinion School’ (Ahl al-Ra’y),
who placed priority on the spirit and higher intents of the Islamic law in his
legal rulings. That is to say, when the conclusions to which juristic analogies
lead were not consistent with the spirit and higher intents of the law, this
problem could be resolved by resorting to the practice of istihsan
(juristic preference). The practice of juristic preference involves adopting
the legal ruling or interpretation, which is most in keeping with the spirit –
that is, the higher intents of the Islamic law for human affairs and what is
known about human nature and the laws of the universe until such time as more
complete knowledge calls for a change in this ruling or interpretation. Through
this approach, it becomes possible to achieve a scientific, objective balance
between nature and the law in specific temporal and geographical contexts.
This methological understanding of the relationship
between the Islamic law and revelation on one hand, and our God-given human
nature and the laws of the universe on the other, forms the basis for the
theory of ‘the higher intents of the law’ (maqasid al-shari’ah).
However, the scholar or student applying the theory needs to be equipped with a
correct knowledge of the principles of Islamic doctrine and law as well as the
principles that govern human society.
The most salient textual difficulties are those that
relate to certain sayings of the Prophet and our pious ancestors. Such
difficulties arise in connection with the authenticity of the narrative or the
precision of its wording. They may also arise due to the perceived possibility
of error, corruption, or falsehood in the text. Errors in a text may have been
committed unknowingly or with good intentions; however, they may have been
committed out of neglect or even deliberately by those with a particular axe to
grind, their intention being to lend an aura of sanctity to what they see as
the correct point of view or course of action. Another reason for textual ambiguity
is the modern reader’s failure to take note of a specific time and geographical
factors and their influence on the text’s meaning. In some cases, the reader is
unable to place a text in its original temporal or geographical context due to
a lack of background information that would allow us to date it, or about the
occasion for its having been recorded and handed down to us.
(pg.166)
Perhaps the best known debates over such textual
difficulties are those that revolve around the accounts that relate to the
following: to poison, the seven dates, ‘nursing’ a grown man, and the wings of
a fly – as well as texts relating to the realm of the unseen, the reality of
magic, envy, and the evil eye, and the relationship between the world of the
jinn, or invisible beings, and the world of human beings.
In the case of certain types of texts, the scientific
facts presently available to us are insufficient to explain their meaning. In
such cases, the need arises for a theory that will allow us to deal practically
with the scientific issues the text raises. The text in question may then be
explained based on certain scientific hypotheses, but not on clearly
established facts. Such hypotheses provide an explanation which helps the
reader relate to the phenomenon being spoken of without necessarily enabling
him or her to make an unequivocal judgment as to whether the theory or its
associated assumptions are correct. A salient example of such a hypothesis is
Darwin’s theory of the origin of species, or evolution, which presents us with
a certain conceptualization of past events and a practical explanation of the
resemblance and commonalities we observe between different kinds of living
beings, yet without our being able to arrive at certainty concerning the
correctness of this theory and its associated postulates. While, on the one
hand, the vagueness of this theory is beneficial in that it allows us to accept
it on a provisional basis, it also provides fertile ground for the
proliferation of arbitrary philosophical inferences. One such inference, which
goes hand-in-glove with materialistic philosophies, which view society as a
human jungle that operates on the principles of survival of the fittest and
might is right, is that the material realm is haphazard and governed by chance.
Another well-known theory of this type is that of
Sigmund Freud. Freud’s theories of psychoanalysis contributed to the birth of
modern psychology, but have now been rendered more or less obsolete by expanded
knowledge of and deeper insight into the workings of the human psyche. Still
another example is the hypothesis propounded by certain modern physicists that
matter can be neither created nor destroyed, and this hypothesis was later
proven correct by research in the field of physics. The hypothesis of the
indestructibility of matter is also useful as a way of explaining phenomena
that have been observed on the subatomic level – where matter is reduced, with
part of it being transformed into energy as in the case of a nuclear explosion,
and where material weight increases through the transformation of energy into
matter in the case of nuclear and hydrogen fusion.
Among the problems being faced by Islamic thought is
the question of how far scientific research should go in the area of human
genomes and stem cells given the newly developed capacity for cloning and
genetic modifications. New capacities such as these open up new opportunities;
at the same time, they raise critical questions: What should be allowed, and
what should not be allowed? How can these various
(pg.167)
tracks of scientific research and application be
regulated? What types of controls can achieve benefits for people, while
protecting them from harm and even disaster? In order to address such
questions, we need to agree upon and allow ourselves to be guided by the
universal principles and higher aims of Islamic law – lest we succumb, on one
hand, to rigid, literalistic perspectives that simply forbid everything indiscriminately
or, on the other hand, to haphazard, chaotic approaches that may well open the
door to catastrophe.
In sum, then, both textual difficulties and unresolved
scientific issues need to be approached by means of the practice of juristic preference
(istihsan) with its regard for the importance of universal principles,
the underlying spirit of Islamic law, and the human interests it is intended to
serve.
4 We
have no record of a saying of the Prophet with this exact wording. However, we
do have a saying to this effect which is attributed to ‘Ali, who said, “Speak
to people based on what they know. Would you want God and His Messenger to be
perceived as untruthful?” (Sahih al-Bukhari, hadith no. 127). In a
discussion of human reason, Abu al-Hasan al-Tamimi relates on the authority of
Ibn ‘Abbas [that the Messenger of God] once said, “We prophets have been sent
to speak to people in a way that they can understand.” However, he tells us
that its chain of transmission is weak.
5 The
Barmakids were a Persian family that had become quite influential under al-Mahdi.
Yahya ibn Khalid al-Barmaki had been responsible for Harun al-Rashid’s
upbringing, and his wife had nursed him as a baby. Yahya had been influential
in bringing Harun al-Rashid to the caliphate, and his sons continued in high
favor until 188/803, at which time the caliph imprisoned them and confiscated
their land after they had begun increasingly to take matters of state into
their own hands. The result of the Barmakids’ downfall was a significant
reduction in the Persian role and influence over the Abbasid state.
6 In
802, the Abbasid Caliph Harun al-Rashid, father of al-Ma’mun and al-Amin,
issued instructions for al-Amin to succeed him and for al-Ma’mun to serve as
governor of Khurasan, then succeed al-Amin as caliph upon the latter’s death.
Although al-Ma’mun was the older of the two brothers, his mother was Persian,
while al-Amin’s mother was a member of the reigning Abbasid family. After Harun
al-Rashi’d’s death in 194/809, the relationship between the two brothers
deteriorated. Al-Ma’mun made moves toward independence, in response to which al-Amin
declared his own son Musa to be his heir. This violation of the father’s will
and testament led to a civil war in which al-Ma’mun’s Khurasani troops led by Tahir
ibn Husayn defeated al-Amin’s armies and laid siege to Baghdad. In 198/813, al-Amin
was beheaded and al-Ma’mun was recognized as caliph throughout the empire.
7 Note
should be made here of the seriousness of any falsification or corruption in
any sacred text or its interpretation. This applies in particular to texts of
Prophetic
(pg.168)
hadiths, since any text that is not governed by the
universals of the Qur’an and the higher intents of Islamic law has the
potential to severely undermine Islamic values, concepts, and aims. The effects
of such a text might be likened to a drop of deadly poison that has been
slipped into an otherwise wholesome meal. For however beneficial and nutritious
the meal would have been otherwise and however healthy one’s body might be, the
tiniest drop of such poison will suffice to bring death and annihilation. A
single text that allows, for example, for superstition and charlatanry could
destroy the effectiveness of hundreds of authentic, sound texts – which call
for adherence to the laws of the universe, whole-hearted striving for the good,
mastery of one’s work, integrity, and trust in God. Consequently, careful
critiquing of the content of hadith narratives, be they solitary (ahad)
or otherwise, in light of the fundamental principles set forth in the Qur’an is
a clear necessity if we are to protect the Muslim community from the
falsification or misuse of certain texts and interpretations that have done so
much to distort Muslim thought and doctrine and the Islamic-Qur’anic worldview.
God Almighty states:
الٓرۚ كِتَـٰبٌ أُحۡكِمَتۡ ءَايَـٰتُهُ ۥ
ثُمَّ فُصِّلَتۡ مِن لَّدُنۡ حَكِيمٍ خَبِيرٍ (١) سُوۡرَةُ هُود
Alif. Lam. Ra’. A divine writ [is this], with messages
that have been made clear in and by themselves, and have been distinctly
spelled out as well – [bestowed upon you] out of the grace of One who is Wise, All-Aware,…
(surah Hud, 11:1)
وَمَا مِن دَآبَّةٍ۬ فِى ٱلۡأَرۡضِ وَلَا
طَـٰٓٮِٕرٍ۬ يَطِيرُ بِجَنَاحَيۡهِ إِلَّآ أُمَمٌ أَمۡثَالُكُمۚ مَّا فَرَّطۡنَا
فِى ٱلۡكِتَـٰبِ مِن شَىۡءٍ۬ۚ ثُمَّ إِلَىٰ رَبِّہِمۡ يُحۡشَرُونَ (٣٨) سُوۡرَةُ الاٴنعَام
… there is no beast that walks on earth and
no bird that flies on its two wings which is not [God’s] creature like
yourselves: no single thing have We neglected in Our decree. And once again:
Unto their Sustainer shall they [all] be gathered (surah al-An’am, 6:38)
And:
هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَـٰبَ
مِنۡهُ ءَايَـٰتٌ۬ مُّحۡكَمَـٰتٌ هُنَّ أُمُّ ٱلۡكِتَـٰبِ وَأُخَرُ
مُتَشَـٰبِهَـٰتٌ۬ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ۬ فَيَتَّبِعُونَ
مَا تَشَـٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۗ
وَمَا يَعۡلَمُ تَأۡوِيلَهُ ۥۤ إِلَّا ٱللَّهُۗ وَٱلرَّٲسِخُونَ فِى
ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ۬ مِّنۡ عِندِ رَبِّنَاۗ وَمَا
يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَـٰبِ (٧) سُوۡرَةُ آل عِمرَان
He it is who has bestowed upon thee from on high this
divine writ, containing messages that are clear in and by themselves – and
these are the essence of the divine writ – as well as others that are
allegorical. Now those whose hearts are given to swerving from the truth go
after that part of the divine writ which has been expressed in allegory,
seeking out [what is bound to create] confusion, and seeking [to arrive at] its
final meaning [in an arbitrary manner]; but none save God knows its final
meaning. Hence, those who are deeply rooted in knowledge say:
هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَـٰبَ
مِنۡهُ ءَايَـٰتٌ۬ مُّحۡكَمَـٰتٌ هُنَّ أُمُّ ٱلۡكِتَـٰبِ وَأُخَرُ
مُتَشَـٰبِهَـٰتٌ۬ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ۬ فَيَتَّبِعُونَ
مَا تَشَـٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۗ
وَمَا يَعۡلَمُ تَأۡوِيلَهُ ۥۤ إِلَّا ٱللَّهُۗ وَٱلرَّٲسِخُونَ فِى
ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ۬ مِّنۡ عِندِ رَبِّنَاۗ وَمَا
يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَـٰبِ (٧) سُوۡرَةُ آل عِمرَان
“We
believe in it; the whole [of the divine writ] is from our Sustainer –albeit
none takes this to heart save those who are endowed with insight.’” (surah Al
Imran, 3:7)
(pg.169)
The phrase ‘messages that are clear in and by themselves’
(ayatun muhkamat) refers to doctrine, principles, values, concepts, and
rulings – while the phrase, ‘others that are allegorical’ (ukharu mutashabihat)
refers to stories that convey moral lessons and recount events relating to the
People of the Book (Jews and Christians) and peoples of bygone civilizations.
In connection with such accounts, the Qur’an instructs the Muslim to be content
with those found in the Qur’an itself, while leaving aside any superstitions,
pagan beliefs, and misrepresentations with which they are associated.
8 Narrated
by Imam Ahmad in his Musnad on the authority of Qatadah, on the
authority of Anas ibn Malik, hadith no. 13991.
9 Narrated
by Imam Ahmad in his Musnad on the authority of Zuhrah ibn Ma’bad on the
authority of his grandfather, hadith, no. 22556.
10 Narrated by Imam Ahmad in his Musnad,
hadith no. 25341.
11 Sahih Muslim, The Book of
Repentance, hadith no. 2747.
12 Sunan Ibn Majah, The Book of
Fasting, hadith no. 1690.
13 Sahih al-Bukhari, The Book of
Marriage, hadith no. 4776.
14 Sahih
al-Bukhari, The Book of Fasting, hadith no. 1847. It may be helpful to give
attention here to an issue that has caused confusion and difficulty for many
Muslim youths. The issue of which I am speaking, and which increases the sense
of pressure felt by young Muslims as they find themselves carried along by the
hustle and bustle of everyday life with its rapid pace and increasing demands,
revolves around the need to perform the five daily ritual prayers at their
specified times. In principle, of course, this necessity is a given of Muslim
life: “…Verily, for all believers prayer is indeed a sacred duty linked to
particular times [of day]” (surah al-Nisa, 4:103). However, what Muslims
need to be aware of is that the Prophetic Sunnah provides for a degree of
latitude in this area that can significantly ease the burden they may feel in
many of the circumstances they face on a regular basis. We read in Sahih al-Bukhari
on the authority of Anas, that the Messenger of God said, “Bring ease, not
hardship, announce glad tidings rather than alienating others.” In keeping with
this spirit, we have been allowed to join the noon prayer (al-zuhr) and
the mid-afternoon prayer (al-’asr), as well as the sundown prayer (al-maghrib)
and the evening prayer (al-’isha’).
The Prophet himself would sometimes combine prayers
(that is, pray two prayers in immediate succession during the time period for
one of the two prayers, as when one prays the noon and mid-afternoon prayers in
immediate succession during the time period for the mid-afternoon prayer, or
the sundown and evening prayers in immediate succession during the time period
for the evening prayer) even when he had no particular extenuating
circumstance, nor was he on a journey. Both Sahih Muslim and Imam Ahmad’s
Musnad contain the account passed down on the authority of Ibn ‘Abbas
according to which the Messenger of God would combine the noon and
mid-afternoon prayers, and the sundown and evening prayers, when he was in
(pg.170)
Madinah at times when there was neither reason to be
fearful of danger (for example, on account of being on the battlefield, in
which case it might be necessary to combine prayers due to the demands of
warfare), nor rain so heavy that it would have caused hardship for people to
reach the mosque for both prayers. When Ibn ‘Abbas was asked, “Why did he do
that?” he replied, “In order not to cause undue hardship for his people.” We
also read in both Sahih Muslim and Sahih al-Bukhari on the
authority of Ibn ‘Abbas that in Madinah the Messenger of God would combine the
noon and mid-afternoon prayers by performing eight rak’ahs, and the
sundown and evening prayers by performing seven rak’ahs. It was on this
basis that Imam Ahmad ibn Taymiyyah, who was a qualified practitioner of
ijtihad, (independent reasoning and interpretation), ruled that it is
permissible to combine prayers without being on a journey or having some
extenuating circumstance or condition provided that it does not become a habit.
How much more permissible will this practice be, then, in cases involving
suffering, need or necessity?
15 Ibn ‘Abd
al-Barr states in al-Tamhid, vol. 8, p.386, “Have you not heard what Abu
‘Ubaydah said to ‘Umar, may God have mercy on them both, saying, ‘Do you flee
from the decree of God?’ to which ‘Umar replied, ‘I flee from the decree of God
to the decree of God.’”
16 Fath al-Bari, vol. 13, p. 34.
17 Abdullah
Yusuf Ali renders the phrase as, ‘If then any one transgresses the prohibition
against you, transgress ye likewise against him.’
18 A hadith
qudsi is an utterance of God on the lips of the Prophet, which is not found
in the Qur’an.
19 Narrated
by Muslim in Sahih, The Book of Righteousness, Relations with Others,
and Morals, the section on the prohibition of injustice, hadith no. 2577.
20 Narrated
by Abu Ya’la al-Musili, Musnad ‘Abd Allah ibn Mas’ud, hadith no. 5586.
21 Sunan
al-Tirmidhi, The Book of Righteousness and Relations with Others and
Morals, hadith no. 2007.
22 Sahih
Muslim, The Book of Righteousness, Relations with Others, and Morals, hadith
no. 2593.
23 Sahih al-Bukhari, hadith no.
2310.
24 Sahih al-Bukhari, hadith no.
6119.
25 Sahih
Muslim, hadith no. 2585, the section dealing with Muslims’ compassion for
one another and their mutual support.
26 Sahih
Muslim, The Book of Righteousness, Relations with Others, and Morals, hadith
no. 2586.
27 Sunan al-BayhaqI, hadith no. 19018.
28 The Musnad of Imam Ahmad ibn Hanbal,
hadith no. 16745.
29 See Mustadrak al-Hakim, The Book
of Sales, hadith no. 2166.
(pg.171)
30 Sahih
Muslim, hadith no. 2699.
31 Musnad al-Shihab, hadith no.
176.
32 Narrated by al-Tabarani in al-Mu’jam
al-Awsat, hadith no. 4749.
33 Sahih al-Bukhari, hadith no.
6552.
34 Mustadrak al-Hakim.
35 In
explanation of this verse, Muhammad Asad notes that although this verse refers
primarily to oaths relating to divorce (see 2:226), it also has a general
import. In this connection, he draws attention to the saying of the Prophet
that, “If anyone takes a solemn oath [that he would do or refrain from doing
such-and-such a thing], and thereupon realizes that something else would be a
more righteous course, then let him do that which is more righteous, and let
him break his oath and then atone for it” (Bukhari and Muslim). Quoted in Asad,
The Message of the Qur’an, p.49.
36 Related by Ibn Majah in his Sunan,
hadith no.46.
37 Sahih al-Bukhari, the section on
etiquette, hadith no. 5745.
38 Sahih
al-Bukhari, The Book of Faith and the Signs of Hypocrisy, hadith no. 33.
39 This
statement of ‘Umar’s is recorded in three different books, including al-Mustatraf
by al-Abshini and Rabi’ al-Abrar wa Nusus al-Akhyar by al-ZamakhsharI.
40 For a
detailed treatment of the issues involved here, see Abdul Hamid AbuSulayman, Al-’Unf
wa Idarat al-Sira’ al-SiyasI fi al-Fikr al-Islami: Bayn al-Mabda’ wa al-Khayar;
or its English translation, Violence and the Management of Political
Conflict in Islamic Thought: Between Principle and Choice.
It is important to bear in mind here that more than
fourteen hundred years ago, the Islamic vision of justice divided the world of
human social and political relations into three spheres or ‘abodes’ – namely,
the abode of peace (dar al-salam), the abode of covenant (dar al-’ahd),
and the abode of war (dar al-harb).
With respect to the Muslim community, the ‘abode of
peace’ is ‘the abode of Islam’ – that is, the society whose members are subject
to the rule of the Islamic state and whose relations are therefore
characterized by harmony. It is not permissible for any group or individuals
within this sphere to take the law in its or their hands, and should this take
place, it is considered a criminal act to be deterred by the society. As for
opposition to injustices, it must take place within the framework of the law
and by legal means. If such means fail, it is legitimate for citizens to resort
to nonviolent resistance, since they are not under obligation to obey any
authority which is not founded on justice and the rule of law.
As for the relationship between the abode of peace,
represented by the sovereign Islamic state in the contemporary political sense,
and the outside world and its various political entities – it will take the
form of either the abode of covenant or the abode of war. The abode of covenant
is that community or sphere whose relationship with the sovereign Islamic state
(the abode of peace) is based on a mutual agreement,
(pg.172)
which preserves and protects the rights of both
parties, and in which both parties share common interests on the basis of
consent and fair dealings. This type of covenant, which assumes peaceful,
honorable intentions on the part of both or all signatories, helps to achieve
stability. Otherwise, we have a situation in which parties to the so-called
covenant are actually lying in wait for one another. In the context of our
modern-day situation, the abode of covenant finds its parallel in the role
played by international agreements and treaties and the United Nations.
As for political units or states that commit
aggression against other states – that is, against the abode of peace and the
abode of covenant – and cannot be persuaded by peaceful, diplomatic means to
retreat from their aggression and injustices, they thereby become the abode of
war, that is, enemy states. When this happens, the abode of peace and/or the
abode of covenant that has been the victim of the aggression is entitled to
employ whatever means are necessary and appropriate, including war, if required
in order to bring the initial aggression to an end. However, the teachings of
Islam stipulate that the response to aggression must not be excessive, and that
what-ever violence is employed in retaliation must target only those in power.
Operating on the basis of the law of the jungle, the
materialist modern world has established the self-centered nationalistic state
in place of the Islamic concept of the abode of peace, and replaced the abode
of covenant with a new world order based on subjugation, tyranny, unequally
balanced treaties, and unwarranted pressures – while making use of the United
Nations (the activities of the Security Council and power politics) as a means
of allowing the powerful to dominate the weak. Moreover, as we are seeing in
many areas of the world through devastating, unjust wars by means of which the
world’s superpowers consolidate their ascendency over weak peoples (despite the
fact that the United Nations Charter has declared war illegitimate), the abode
of war is clearly a reality today. In fact, the super powers have even sought
assistance from the United Nations in order to justify unwarranted aggression
against third world powers and their oppressed populations.
41 Recorded
by al-Tirmidhi and Ibn Majah with a strong chain of transmission. Ibn al-Ghars
declares it authentic, though some have claimed that it is weak.
Chapter II
1 Sunan Abi Dawud, hadith no.
5119.
2 Sunan al-Nasa’i al-Kubra, hadith
no. 7830.
3 Sahih Muslim, hadith no. 2578.
4 Sahih
Muslim, The Book of Righteousness, Relations with Others, and Morals, the
section on the prohibition of injustice, hadith no. 2577.
5 Sahih al-Bukhari, hadith no. 2315.
6 A
great deal has been written about the veracity of the Prophet Muhammad and the
(pg.173)
truthfulness of the Islamic message. For a discussion
of relevance to this theme, see my article entitled, ‘Istidrak ‘ala Zahiriyat
Ibn Hazm,’ Majallat al-Tajdid, 3 (1998). See also my introduction to Zahiriyat
Ibn Hazm (The Literalism of Ibn Hazm) by Dr. Anwar Khalid al-Zu’bi, which,
given its direct relevance to the credibility of the Qur’anic worldview, I have
included it as Appendix ii in the present volume with the title, ‘Faith: A
Matter of Reason, or the Miraculous?’
7 Among
the Qur’anic concepts that are frequently misunderstood and misused and which
therefore need to be rescued from sophistries, scholastic complications, and
political ax-grinding, are those having to do with the way people understand
and relate to the events in their lives. One such concept is that of ‘divine
decree’ (al-qada’) and ‘fate’ (al-qadar). If understood in light
of the way in which they are treated in the Qur’an, these concepts are simple
and straightforward. Consequently, the best way to understand the meaning of
these terms is to refer directly to passages in the Qur’an in which they occur.
An examination of these terms’ use in the Qur’an itself makes clear that they
have nothing to do with the human will and the responsibility human beings have
been given to be responsible stewards of the earth; in other words, they have
no relevance to the controversy over so-called predestination (al-jabr)
and free will (al-ikhtiyar).
The Arabic term translated as ‘divine decree’ (al-qada’)
has to do with the divine affirmation of what is appropriate, good, and
required of human beings, be it an action we are called upon to perform, or
something we are required to refrain from. As for our response to such
affirmations, it remains dependent on the human will itself. The Qur’anic term
rendered as fate (al-qadar) has to do with the creation and what God has
deposited therein by way of innate tendencies and unchanging laws and patterns.
These tendencies, laws, and patterns constitute the universe in which we live,
and which determines the limits of our abilities and potentials.
None of this, however, constitutes a denial of the
efficacy of the human will. On the contrary, it is we who determine our own
fates, and it is the human will that takes human action in this direction or
that. A willful, ungrateful, unbelieving individual, who insists on the pursuit
of injustice, aggression, and corruption, will refuse to listen to sound advice
and will not submit to guidance. Such a person wrongs himself:
وَمَا ظَلَمۡنَـٰهُمۡ وَلَـٰكِن كَانُواْ هُمُ
ٱلظَّـٰلِمِينَ (٧٦) سُوۡرَةُ الزّخرُف
“And it is not We who will be doing wrong
unto them, but it is they who will have wronged themselves” (surah
al-Zukhruf, 43:76).
8 It is
not possible to understand the human will and its choices solely on the basis
of what a person knows, understands, and feels; rather, in order to understand
human will and choice, it is necessary to postulate the existence of an unseen,
metaphysical dimension that, by its nature, goes beyond human logic. The secret
to this metaphysical dimension may lie in the divine spirit that has been
breathed into human beings. The Qur’an tells us that when God was about to
create Adam, He said to the angels,
(pg.174)
“and when I have formed him fully and breathed into
him of My spirit, fall down before him in prostration!” (surah al-Hijr,
15:29). It goes without saying, of course, that God alone possesses a fully
independent, unrestricted will: “…when He wills a thing to be, He but says unto
it, ‘Be’ – and it is” (surah Al Imran, 3:47); and, “…when [God] judges,
there is no power that could repel His judgment…” (surah al-Ra’d,
13:41). The degree of free will and autonomy that God has granted to human
beings is one of the qualifications God has given us for the task of
steward-ship, since it is a purposeful, moral task that requires the freedom to
decide and entails responsibility for decisions made and actions undertaken.
It will be clear from the foregoing that the issue of
human free will has to do with a dimension of existence that goes beyond human
knowledge, and which is related in some way to the spirit God breathes into
human beings upon their creation:
سُبۡحَـٰنَ ٱلَّذِى خَلَقَ ٱلۡأَزۡوَٲجَ
ڪُلَّهَا مِمَّا تُنۢبِتُ ٱلۡأَرۡضُ وَمِنۡ أَنفُسِهِمۡ وَمِمَّا لَا يَعۡلَمُونَ
(٣٦) سُوۡرَةُ یسٓ
Limitless in His glory is He who has created opposites
in whatever the earth produces, and in men’s own selves, and in that of which [as
yet] they have no knowledge. (surah Ya Sin, 36:36)
لَّقَدۡ كُنتَ فِى غَفۡلَةٍ۬ مِّنۡ هَـٰذَا
فَكَشَفۡنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ ٱلۡيَوۡمَ حَدِيدٌ۬ (٢٢) سُوۡرَةُ ق
…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, 50:22)
وَيَسۡـَٔلُونَكَ عَنِ ٱلرُّوحِۖ قُلِ ٱلرُّوحُ
مِنۡ أَمۡرِ رَبِّى وَمَآ أُوتِيتُم مِّنَ ٱلۡعِلۡمِ إِلَّا قَلِيلاً۬ (٨٥) سُوۡرَةُ بنیٓ اسرآئیل / الإسرَاء
And they will ask thee about [the nature of] divine
inspiration. Say: “This inspiration [comes] at my Sustainer's behest; and [you
cannot understand its nature, O men, since] you have been granted very little
of [real] knowledge.” (surah al-Isra’, 17:85)
The human will is created and operates within a
created world. How, then, can it be endowed with freedom of choice and burdened
with responsibility and ultimate accountability for such choices as though
these choices were completely free and autonomous?
Clearly, then, it is impossible to comprehend this
freedom and responsibility and the fairness inherent therein through human
logic and knowledge alone. Rather, one also needs to have confidence that God
is both just and merciful, and that within the limits of the laws of the cosmos
(al-qadar), we possess the freedom and ability to make choices and
decisions and are thus responsible for the decisions we make. As we have seen,
the question of how the human will could be created yet be autonomous, or how
such a created will could justly be held accountable for its choices and
actions, pertains to the realm of the unseen and a logic that goes beyond the
merely human. This question, on the moral or ethical level, is the counterpart
to the logical conundrum of how existence could have arisen out of
nonexistence. We
(pg.175)
observe the phenomenon of human freedom and
responsibility, and we experience its effects – yet without being able to
comprehend it with our finite minds, since it operates on the basis of a logic
that goes beyond human reason, belonging as it does to the world of the spirit
and the unseen.
The Qur’an depicts for us the scene in which, out of
arrogance and envy of the capacities for knowledge, creativity and action that
God had bestowed on Adam, Iblis chose of his own free will to go astray and
become evil. In so doing, Iblis broke with the other angels, who had accepted
the divine decree concerning Adam, trusting in God’s perfect wisdom and obeying
the divine command to bow down to Adam.
Hence, it was Iblis’ own choice to disobey God and to
act instead out of arrogance and self-importance, thereby becoming evil,
corrupt, and an instigator of corruption among others. God Almighty says:
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) قَالَ يَـٰٓإِبۡلِيسُ
مَا لَكَ أَلَّا تَكُونَ مَعَ ٱلسَّـٰجِدِينَ (٣٢) قَالَ لَمۡ أَكُن
لِّأَسۡجُدَ لِبَشَرٍ خَلَقۡتَهُ ۥ مِن صَلۡصَـٰلٍ۬ مِّنۡ حَمَإٍ۬
مَّسۡنُونٍ۬ (٣٣) 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 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. Said He: “O Iblis! what is thy reason for not being
among those who have prostrated themselves?” [Iblis] replied, “It is not for me
to prostrate myself before mortal man whom Thou hast created out of sounding
clay, out of dark slime transmuted!” (surah al-Hijr, 15:28–33)
قَالَ مَا مَنَعَكَ أَلَّا تَسۡجُدَ إِذۡ
أَمَرۡتُكَۖ قَالَ أَنَا۟ خَيۡرٌ۬ مِّنۡهُ خَلَقۡتَنِى مِن نَّارٍ۬
وَخَلَقۡتَهُ ۥ مِن طِينٍ۬ (١٢) قَالَ فَٱهۡبِطۡ مِنۡہَا فَمَا
يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيہَا فَٱخۡرُجۡ إِنَّكَ مِنَ ٱلصَّـٰغِرِينَ (١٣) قَالَ
أَنظِرۡنِىٓ إِلَىٰ يَوۡمِ يُبۡعَثُونَ (١٤) قَالَ إِنَّكَ مِنَ
ٱلۡمُنظَرِينَ (١٥) سُوۡرَةُ الاٴعرَاف
[And God] said: “What has kept thee from
prostrating thyself when I commanded thee?” Answered [Iblis], “I am better than
he: Thou hast created me out of fire, whereas him Thou hast created out of
clay.” [God] said: “Down with thee, then, from this [state] – for it is not
meet for thee to show arrogance here! Go forth, then: verily, among the
humiliated shalt thou be!” Said [Iblis]: “Grant me a respite till the Day when
all shall be raised from the dead.” [And God] replied: “Verily, thou shalt be
among those who are granted a respite.” (surah al-A’raf, 7:12–15)
Thus, we see that Iblis was not created evil; rather,
it was he who chose freely – out of arrogance, conceit, and envy – to disobey,
to exalt himself, and to follow the destructive path of revenge against Adam
and his progeny who, unlike the angels, have been placed on earth as God’s
stewards and given the gifts and capacities required in order to fulfill this
role. And just as Iblis chose of his own free will to tread the path of error
and disobedience, human beings likewise choose freely to follow the path of
wrongdoing, error, corruption, and aggression by paying heed to Satan’s
(pg.176)
deceitful whisperings and suggestions and giving in to
his temptations. It is by virtue of our own freely made choices that goodness,
righteousness, justice, compassion, and peace reign in our lives – or,
conversely, that our thoughts and actions are tainted by corruption, evil,
injustice, cruelty, and hostility: “…And [by all their sinning] they did no
harm unto Us – but [only] against their own selves did they sin” (surah
al-Baqarah, 2:57); and, “…It is not God who does them wrong, but it is they
who are wronging themselves” (surah Al Imran, 3:117).
Another issue that touches upon our relationship with
the world of the unseen is that of the trials and tests we are sent by God,
whether through blessing or through hardship. As we have seen, human beings
have been granted an autonomous will and the capacity to make meaningful
choices within the limits set for them through the laws of the created
universe:
لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ
لَهَا مَا كَسَبَتۡ وَعَلَيۡہَا مَا ٱكۡتَسَبَتۡۗ رَبَّنَا لَا تُؤَاخِذۡنَآ إِن
نَّسِينَآ أَوۡ أَخۡطَأۡنَاۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرً۬ا كَمَا
حَمَلۡتَهُ ۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَاۚ رَبَّنَا وَلَا تُحَمِّلۡنَا
مَا لَا طَاقَةَ لَنَا بِهِۦۖ وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآۚ
أَنتَ مَوۡلَٮٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡڪَـٰفِرِينَ (٢٨٦) سُوۡرَةُ البَقَرَة
“God does not burden any human being with
more than he is well able to bear: in his favour shall be whatever good he
does, and against him whatever evil he does.…” (surah al-Baqarah,
2:286).
In this way does He cause many a one to go astray,
just as He guides many a one aright: but none does He cause thereby to go
astray save the iniquitous,. All of this manifests some aspect of the divine
wisdom of which human beings realize a part, although human knowledge and logic
can never encompass the entirety of the spiritual world and its mysteries. The
Qur’anic account of Moses and the wise man (surah al-Kahf, 18:64–82)
illustrates clearly the limitations of human knowledge and the human ability to
perceive the divine wisdom and purposes being worked out through life’s varied
circumstances:
كُتِبَ عَلَيۡڪُمُ ٱلۡقِتَالُ وَهُوَ كُرۡهٌ۬ لَّكُمۡۖ وَعَسَىٰٓ
أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَهُوَ خَيۡرٌ۬ لَّڪُمۡۖ وَعَسَىٰٓ أَن تُحِبُّواْ
شَيۡـًٔ۬ا وَهُوَ شَرٌّ۬ لَّكُمۡۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ
(٢١٦) سُوۡرَةُ البَقَرَة
“…It may well be that you hate a thing the
while it is good for you, and it may well be that you love a thing the while it
is bad for you: and God knows, whereas you do not know” (surah al-Baqarah,
2:216).
Thoughtful reflection on the Qur’anic story of creation
makes clear that suffering and trial in a person’s life occur on the basis of a
divine decree. When Adam, of his own free will, chose to listen to the
prompting of Iblis and ate of the tree that God had forbidden to him, God
caused him to descend from the primordial garden and the world of the spirit to
earth and the world of matter. In this latter world, he would experience both
the spirit in its pristine loftiness and matter in its crudity and baseness,
for in this way his will would be put to the test through trial, sometimes
through blessings, and other times through tribulation. If through blessing,
the test would reveal whether he would respond with trust, faith, good works,
and gratitude, or with unbelief, ingratitude, wastefulness, and niggardliness
toward others; if through tribulation, the test would reveal whether the
response was one of faith, trust, and patient endurance, or one of denial,
bitterness, distress, and fearfulness. As God declares in the Qur’an:
(pg.177)
وَيَـٰٓـَٔادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ
ٱلۡجَنَّةَ فَكُلَا مِنۡ حَيۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا هَـٰذِهِ ٱلشَّجَرَةَ
فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ (١٩) فَوَسۡوَسَ لَهُمَا ٱلشَّيۡطَـٰنُ
لِيُبۡدِىَ لَهُمَا مَا وُ ۥرِىَ عَنۡہُمَا مِن سَوۡءَٲتِهِمَا وَقَالَ مَا
نَہَٮٰكُمَا رَبُّكُمَا عَنۡ هَـٰذِهِ ٱلشَّجَرَةِ إِلَّآ أَن تَكُونَا
مَلَكَيۡنِ أَوۡ تَكُونَا مِنَ ٱلۡخَـٰلِدِينَ (٢٠) سُوۡرَةُ الاٴعرَاف
“And [as for thee], O Adam, dwell thou and
thy wife in this garden, and eat, both of you, whatever you may wish; but do
not approach this one tree, lest you become evildoers!” Thereupon Satan
whispered unto the two with a view to making them conscious of their nakedness,
of which [hitherto] they had been unaware… (surah al-A’raf, 7:19–20)
فَقُلۡنَا يَـٰٓـَٔادَمُ إِنَّ هَـٰذَا عَدُوٌّ۬
لَّكَ وَلِزَوۡجِكَ فَلَا يُخۡرِجَنَّكُمَا مِنَ ٱلۡجَنَّةِ فَتَشۡقَىٰٓ (١١٧) سُوۡرَةُ طٰه
and thereupon We said, “O Adam! Verily, this is a foe
unto thee and thy wife: so let him not drive the two of you out of this garden
and render thee unhappy.” (surah Ta Ha, 20:117)
فَأَزَلَّهُمَا ٱلشَّيۡطَـٰنُ عَنۡہَا
فَأَخۡرَجَهُمَا مِمَّا كَانَا فِيهِۖ وَقُلۡنَا ٱهۡبِطُواْ بَعۡضُكُمۡ لِبَعۡضٍ
عَدُوٌّ۬ۖ وَلَكُمۡ فِى ٱلۡأَرۡضِ مُسۡتَقَرٌّ۬ وَمَتَـٰعٌ إِلَىٰ حِينٍ۬ (٣٦) سُوۡرَةُ البَقَرَة
But Satan caused them both to stumble therein, and
thus brought about the loss of their erstwhile state. And so We said: “Down
with you, [and be henceforth] enemies unto one another; and on earth you shall
have your abode and your livelihood for a while!” (surah al-Baqarah,
2:36)
ٱلَّذِى خَلَقَ ٱلۡمَوۡتَ وَٱلۡحَيَوٰةَ
لِيَبۡلُوَكُمۡ أَيُّكُمۡ أَحۡسَنُ عَمَلاً۬ۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡغَفُورُ (٢) سُوۡرَةُ المُلک
“He who has created death as well as life,
so that He might put you to a test [and thus show] which of you is best in
conduct,…” (surah al-Mulk, 67:2)
The foregoing verses from the Qur’an make clear that
the human will is the means by which we are tested through blessing and
affliction, good and evil, enjoyment and suffering, ease and hardship. The
situation might be schematized through the following diagram:
Spirit è
disobedience èdescent è
material world è spirit + matter èfate
(al-qadar) – divine decree (al-qada’), that is, divine guidance –
human will (choice) è testing through blessing (praise, good works and
gratitude, or wastefulness, arrogance, self-reliance, and stinginess toward
others) + testing through hardship (contentment, praise, and long-suffering, or
bitter-ness, fear, anxiety, and unbelief) è
faith or unbelief è happiness or misery.
9 Sahih
al-Bukhari, The Book of Sales, the section pertaining to what a man earns
and working with his own hands, hadith no. 1966.
10 Narrated by Abu Ya’la al-Musali in his Musnad,
hadith no. 3370.
11 Al-Mu’jam al-Saghir, hadith no.
861.
12 Narrated by Imam Ahmad in his Musnad,
hadith no. 13004.
13 Musannaf ‘Abd al-Razzaq, hadith
no. 5104.
14 Narrated by Muslim in his Sahih,
The Book of Faith, hadith no. 91.
15 Mustadrak al-Hakim, hadith no.
7371.
16 Sahih al-Bukhari, Book 72, hadith
no. 779.
(pg.178)
17 In other
words, God loves to see His servants nicely dressed. Narrated by Ahmad, Musnad.
18 Narrated by Abu Dawud, Sunan Abu Dawud,
Book 33, hadith no. 4151.
19 Musannaf ‘Abd al-Razzaq, hadith no.
5104.
20 Sunan
al-Nasa’i al-Kubra, hadith no. 9352. Katam is a plant used to dye
the hair black.
Chapter IV
1 The
era of the Companions’ rule was, in essence, an extension of the Prophetic era
in its thought, practices, relations, and arrangements. In addition, it was
marked by interpretations that were dictated by the need to deal with the major
changes that had been brought about, on one hand, by the death of the Messenger
of God and the end of the era of divine revelation – and, on the other hand, by
the Islamic conquests. Arab tribalism subsequently took over government and
management of the state, thereby contributing to the political, economic, and
social deviations of the Umayyad era and the ruinous battles that took place
with the Madinah School.
2 For a
discussion of the issues pertaining to the crises of thought and will in the
history of the Muslim community, see AbdulHamid AbuSulayman, Crisis in the
Muslim Mind.
Chapter V
1 That is, before the sun has risen and
the heat of the day is upon them.
Appendix 1
1 From
here we begin to teach and learn: The requirements of cultural construction.
Appendix II
1 “Ta’ammulat fi Zahiriyat Ibn Hazm wa
I’jaz al-Risalah al-Muhammadiyyah,”
Majallat al-Tajdid 3, pp.167–72.
2 Ijtihad
(independent reasoning) is the effort exerted by a suitably qualified scholar
of jurisprudence to arrive at an accurate conceptualization of the divine will
and the means by which to apply this will in a given age and under given
circumstances based on Muslim legal sources (the Qur’an, the Hadith, analogical
deduction, and consensus); as such, Ijtihad is the effort exerted by such a
scholar to derive a legal ruling from Muslim legal sources, and to reach
certainty on questions of an ambiguous nature.
(pg.179)
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