The document discusses a passage from the Quran about faith and the intellectual journey towards faith. It summarizes that the passage outlines how true faith develops through contemplation of signs in the universe, which leads to knowledge of God and belief in the afterlife. This intellectual process culminates in responding to the call of prophets who reaffirm these metaphysical truths. The passage portrays those with true faith as intellectually mature individuals who are willing to sacrifice for their beliefs.
Maryam (mary) (pbuh) an exemplary muslim woman. englishHarunyahyaEnglish
This document provides background information about Mary and discusses her exemplary character as presented in the Quran. It begins by discussing the context of Mary's society, noting she lived in Roman-occupied Palestine as a Jewess at a turbulent time when the Jews had become misguided. It then highlights how Allah chose and honored Mary to give birth to Prophet Jesus. The document discusses Mary's birth and family, emphasizing they were from a line of Prophets chosen and exalted by Allah. It sets up Mary as a model of morality and true faith chosen to represent monotheistic belief among her people who had embraced superstitions.
Disciplining the Soul and Breaking the Two Desires: Books XXII and XXIII of t...Martinkay99
This document provides a summary of two books from Al-Ghazali's The Revival of Religious Sciences. Book 22 deals with diagnosing and curing bad character by refining one's inner traits. Book 23 examines the vices of gluttony and lust in more detail. Al-Ghazali sees spiritual development as achieving balance between our natural impulses and bringing them into equilibrium to allow closeness to God without distraction. The introduction provides background on Al-Ghazali's significance in bridging devotional Sufism and metaphysical Sufism, defining an equilibrium between outward observance and inner spiritual experience.
Questions (teaching of ISL) Dr. zaman UOG EDU 13023901-016
There is no inherent conflict between Islamic teachings and established scientific facts. While some may perceive apparent disagreements in areas such as evolution, cosmology or medicine, Islamic scholars have resolved such issues using several approaches:
1. Reconciling verses with established science using textual analysis and historical context. For example, Quranic verses on creation refer to God as initiator, not timeframes.
2. Distinguishing between religious truths and scientific facts. Religion addresses spiritual guidance not scientific minutiae.
3. Considering the continuous progress of science. Earlier interpretations may require revisiting in light of new evidence. Islam encourages seeking knowledge at all times.
As a teacher of Islamic studies, I would emphasize
Portents and features of the Mahdi's (pbuh) coming. englishHarunyahyaEnglish
The document discusses various portents that hadiths indicate will occur before the coming of the Mahdi. It notes that many of these portents can be seen taking place in the modern world, including the proliferation of fitna (sedition), widespread slaughter, global chaos and conflict, oppression of Muslims, and an increase in natural disasters like earthquakes. The document analyzes 24 different portents mentioned in hadiths and compares them to current events as signs that the Mahdi's emergence is imminent. It emphasizes that these portents are happening one after the other, as the hadiths said they would.
Al-Khutoot Al-‘Areedah ( Outhlines ) An Exposition and Refutation of the sour...Islamic Invitation
Al-Khutoot Al-‘Areedah ( Outhlines ) An Exposition and Refutation of the sources upon which the Shi'ite Religion is based
http://www.islamic-invitation.com/book_details.php?bID=1570
Harun Yahya Islam Character Types Of The Unbelieverszakir2012
This document provides an overview of the basic makeup and common characteristics of societies of ignorance. It defines ignorance as not knowing Allah or following the principles of true religion. Societies of ignorance are composed of individuals who ignore religion and substitute their own beliefs. While these societies may seem different, they share a common philosophy of maximizing pleasures of this life and forgetting the afterlife. Their goal is to enjoy this brief worldly existence rather than please Allah. This leads them to develop personalities contrary to the Qur'an's teachings.
This document provides a summary of the book "Imam Husain's Revolution" by Yusuf Fadhl. It discusses the key figures involved, including Imam Husain and Yazid, as well as the origins of the deviation from Islamic principles that led to the revolution. The introduction outlines the analytical approach taken and importance of understanding the causes, policies, and results of the revolution. It then provides brief biographies of Imam Husain and Yazid, describing Imam Husain's noble lineage and character, and Yazid's corrupt upbringing. The summary discusses the political and cultural factors that allowed Muawiya to rise to power and pass authority to Yazid, neglecting Islamic concepts
Harun Yahya Islam The Importance Of Following The Good Wordzakir2012
This document provides biographical information about the author Harun Yahya. It states that he was born in Ankara, Turkey in 1956 and studied arts and philosophy at university in Istanbul. It lists many of his published works addressing political, scientific, and faith-related issues from an Islamic perspective. The document describes his goal as refuting ideologies that deny Allah's existence and promoting Islamic morality and faith through his writings. It provides details about the author's pen name and the symbolic meaning behind the seal on his books.
Maryam (mary) (pbuh) an exemplary muslim woman. englishHarunyahyaEnglish
This document provides background information about Mary and discusses her exemplary character as presented in the Quran. It begins by discussing the context of Mary's society, noting she lived in Roman-occupied Palestine as a Jewess at a turbulent time when the Jews had become misguided. It then highlights how Allah chose and honored Mary to give birth to Prophet Jesus. The document discusses Mary's birth and family, emphasizing they were from a line of Prophets chosen and exalted by Allah. It sets up Mary as a model of morality and true faith chosen to represent monotheistic belief among her people who had embraced superstitions.
Disciplining the Soul and Breaking the Two Desires: Books XXII and XXIII of t...Martinkay99
This document provides a summary of two books from Al-Ghazali's The Revival of Religious Sciences. Book 22 deals with diagnosing and curing bad character by refining one's inner traits. Book 23 examines the vices of gluttony and lust in more detail. Al-Ghazali sees spiritual development as achieving balance between our natural impulses and bringing them into equilibrium to allow closeness to God without distraction. The introduction provides background on Al-Ghazali's significance in bridging devotional Sufism and metaphysical Sufism, defining an equilibrium between outward observance and inner spiritual experience.
Questions (teaching of ISL) Dr. zaman UOG EDU 13023901-016
There is no inherent conflict between Islamic teachings and established scientific facts. While some may perceive apparent disagreements in areas such as evolution, cosmology or medicine, Islamic scholars have resolved such issues using several approaches:
1. Reconciling verses with established science using textual analysis and historical context. For example, Quranic verses on creation refer to God as initiator, not timeframes.
2. Distinguishing between religious truths and scientific facts. Religion addresses spiritual guidance not scientific minutiae.
3. Considering the continuous progress of science. Earlier interpretations may require revisiting in light of new evidence. Islam encourages seeking knowledge at all times.
As a teacher of Islamic studies, I would emphasize
Portents and features of the Mahdi's (pbuh) coming. englishHarunyahyaEnglish
The document discusses various portents that hadiths indicate will occur before the coming of the Mahdi. It notes that many of these portents can be seen taking place in the modern world, including the proliferation of fitna (sedition), widespread slaughter, global chaos and conflict, oppression of Muslims, and an increase in natural disasters like earthquakes. The document analyzes 24 different portents mentioned in hadiths and compares them to current events as signs that the Mahdi's emergence is imminent. It emphasizes that these portents are happening one after the other, as the hadiths said they would.
Al-Khutoot Al-‘Areedah ( Outhlines ) An Exposition and Refutation of the sour...Islamic Invitation
Al-Khutoot Al-‘Areedah ( Outhlines ) An Exposition and Refutation of the sources upon which the Shi'ite Religion is based
http://www.islamic-invitation.com/book_details.php?bID=1570
Harun Yahya Islam Character Types Of The Unbelieverszakir2012
This document provides an overview of the basic makeup and common characteristics of societies of ignorance. It defines ignorance as not knowing Allah or following the principles of true religion. Societies of ignorance are composed of individuals who ignore religion and substitute their own beliefs. While these societies may seem different, they share a common philosophy of maximizing pleasures of this life and forgetting the afterlife. Their goal is to enjoy this brief worldly existence rather than please Allah. This leads them to develop personalities contrary to the Qur'an's teachings.
This document provides a summary of the book "Imam Husain's Revolution" by Yusuf Fadhl. It discusses the key figures involved, including Imam Husain and Yazid, as well as the origins of the deviation from Islamic principles that led to the revolution. The introduction outlines the analytical approach taken and importance of understanding the causes, policies, and results of the revolution. It then provides brief biographies of Imam Husain and Yazid, describing Imam Husain's noble lineage and character, and Yazid's corrupt upbringing. The summary discusses the political and cultural factors that allowed Muawiya to rise to power and pass authority to Yazid, neglecting Islamic concepts
Harun Yahya Islam The Importance Of Following The Good Wordzakir2012
This document provides biographical information about the author Harun Yahya. It states that he was born in Ankara, Turkey in 1956 and studied arts and philosophy at university in Istanbul. It lists many of his published works addressing political, scientific, and faith-related issues from an Islamic perspective. The document describes his goal as refuting ideologies that deny Allah's existence and promoting Islamic morality and faith through his writings. It provides details about the author's pen name and the symbolic meaning behind the seal on his books.
Harun Yahya Islam The Importance Of Patience In The Quranzakir2012
This document discusses the importance of patience according to the Qur'an. It defines true patience as a moral characteristic demonstrated in the face of difficulty throughout one's life through consistency during times of ease and hardship. It provides examples of patience from the lives of prophets and states that the book will invite people to acquire this virtue by explaining misunderstandings and what type of patience Allah requires. The author writes under the pen name Harun Yahya and has published many books on political and faith-related issues seeking to broaden perspectives and encourage living according to Qur'anic values.
This document provides an introduction and table of contents to a book critiquing Sufism. It summarizes that Sufism developed from mixing Islamic teachings with Greek, Manichean, Hindu, and other philosophies. It incorporated pantheism and the idea that God and humans are one essence. The document critiques Sufi mystic Ibn Arabi for claiming prophetic revelations and communing with spirits, contradicting Islamic beliefs. It presents the argument that Sufism introduced innovations not from the Quran or Sunnah.
This document contains a collection of articles on Islamic education. It begins with an introduction and table of contents. The first article discusses how the Prophet Muhammad taught using a method of moving from universal principles to general categories to specific examples. The second article analyzes the story of Arqam, who hosted early Muslims in his home for Quran study, and how this transformed individuals and society. The collection contains several other articles on topics related to Islamic scholarship and education.
Harun Yahya Islam True Wisdom Described In The Quranzakir2012
This document provides information about a book that discusses wisdom as described in the Quran. It aims to help guide people closer to Allah by living according to the morals of the Quran. The book answers questions about wisdom and addresses factors that could cloud reasoning. It explains that a wise person appreciates blessings, finds the most pleasure in them, and experiences the highest levels of joy and good character. However, true wisdom can only be attained by those who believe in Allah. The author of the book and summary is Harun Yahya, who was born in 1956 in Ankara, Turkey and has written extensively on political and religious issues.
Usul al-Fiqh al-Islami: Source Methodology in Islamic Jurisprudence
By Taha Jabir al-Alwani
The science of Usul al Fiqh is rightly considered to be the most important method of research ever devised
by Muslim Thought. Indeed, as the solid foundation upon which all the Islamic disciplines are based, Usul al
Fiqh not only benefited Islamic civilization but contributed to the intellectual enrichment of world civilization as a whole. It will not be out of place to note here that the methods of analogical developed within the framework of Islamic jurisprudence constituted the methodological starting-point for the establishment and construction of empiricism, which in turn is considered to be the basis of contemporary civilization.
This document provides an introduction to a 4-volume work titled "Revitalisation of the Sciences of Religion" by Dr. Ahmad A Zidan. It outlines the structure and purpose of the work, which is to revive religious sciences by discussing acts of worship, customs of life, destructive matters, and saving matters. The introduction explains that the work is divided into these four quarters to distinguish useful vs. harmful knowledge and to draw interest from those studying jurisprudence. The overall aim is to purify the heart and soul through religious teachings.
This document provides an introduction to Islam written by Dr. Munqidh Ben Mahmoud Assaqar of the Muslim World League. It begins by acknowledging those who helped complete the work. The introduction then discusses the meaning of "Islam" and explains that it means total submission to Allah. It notes that Islam was the religion of all prophets, including Noah, Abraham, Moses, Jesus and Muhammad. The five pillars of Islam are then explained as declaring faith in Allah and Muhammad, performing prayers, paying charity, fasting during Ramadan, and pilgrimage if able. The document aims to explain Islamic principles and rebut false claims about Islam.
The Shaykh advises that the most effective way to deal with the dire situation facing Muslims is to follow the methodology of the Prophet Muhammad (peace be upon him). This means giving top priority to correcting beliefs ("tawheed first") before addressing other issues. The Prophet began by rectifying the beliefs of the Arabs during the Days of Ignorance, and this is the same approach that should be taken today. Many Islamic groups fail because they do not emphasize correct 'aqeedah as the most important thing. The duty of all Muslims, especially scholars and callers to Islam, is to focus on correctly understanding and applying tawheed as the foundation of the religion.
Harun Yahya Islam Why Do You Deceive Yourselfzakir2012
This document is the introduction to a book about avoiding self-deception and living sincerely according to religious principles. It notes that while people in non-religious communities may seem different, their lifestyles and goals are ultimately similar as they lack religious guidance. It encourages readers to remember their purpose of creation by Allah and to sincerely follow religious teachings without deceiving themselves, in order to avoid negative outcomes and gain advantages in this life and the next. The introduction sets up discussion of common forms of self-deception, consequences of deception, and benefits of sincerity that will follow in the book.
The passage discusses "passive" people among Muslims who aim to undermine the zeal and morale of believers. It notes that while some may claim to believe, they exhibit attitudes of hypocrisy or have weak faith, lacking sincere understanding of Islam. The passage outlines how such people try to demoralize Muslims through overt or covert means, working with unbelievers against believers. It describes common negative traits of such people, whether among Muslims or unbelievers, and stresses the importance of intellectual struggle against those who aim to promote passivity.
This document provides biographical information about Harun Yahya, the pen name of Adnan Oktar. It discusses that:
1) Harun Yahya is a prolific author from Turkey who writes about political, scientific, and religious issues. He is known for criticizing evolution and linking it to ideologies like fascism and communism.
2) His works, which have been translated into many languages, aim to convey the message of the Quran and encourage faith in Allah. They have had a significant impact in helping people strengthen or recover their faith.
3) Harun Yahya sees the ideological defeat of disbelief as important to ending cruelty and conflict in the world. He hopes
The document discusses several scientific miracles and mathematical miracles contained within the Quran. It notes that the Quran contains scientific facts that were unknown at the time but have since been discovered by science. Some examples given include the expanding earth theory, descriptions of the formation of mountains and iron content related to fossils, the solidity of atoms and electron orbits, aerodynamic forces and bird flight, the heliocentric solar system, and descriptions of phenomena like quasars and gravitational lensing. It also discusses mathematical miracles in the Quran related to dates, ratios, atomic numbers, and genetic codes. The document argues that these miracles are evidence that the Quran is divinely revealed.
This document provides a summary and analysis of Dr. Israr Ahmad's book "Lessons From History" which reflects on the past, present, and future of two Muslim communities. It discusses how the Quran sees the prophets of Judaism and Christianity as having originally been messengers of Islam. It argues that history follows a moral course according to Islamic principles. The document also summarizes Dr. Ahmad's views that major world events will occur before the Day of Judgment based on hadith, including a great war in the Middle East, the appearance of the Dajjal, the return of Jesus Christ, and the global establishment of an Islamic caliphate.
This document provides a foreword and introduction to the book "Reading the Muslim Mind" by Hassan Hathout. It discusses some key aspects of Islam including:
1) Islam derives its name from the Arabic words "taslim" meaning submission and "salam" meaning peace, representing the relationship between humans and God and between humans.
2) Islam teaches tolerance and mercy in relationships between humans, as seen in teachings of the Prophet Muhammad.
3) The Islamic civilization made major contributions across many fields of knowledge and had a precise starting date with the revelation to Muhammad, unlike other civilizations.
4) Some pre-Islamic Arab customs were integrated into Islamic law by early jurists and
This document provides a summary of the book "Taqwiyat-ul-Iman" by Shah Ismail Shaheed. It discusses the author, the context in which it was written, and its importance. Some key points:
1. Shah Ismail Shaheed wrote Taqwiyat-ul-Iman to counter the rise of superstitions and polytheism in India and strengthen people's faith in pure Islamic monotheism.
2. The book elaborates on tawheed (monotheism) using Quran and hadith, and declares innovations and rituals that contradict Islam as ignorance.
3. It became hugely popular for its simple yet eloquent style, enlightening
The Theory and Practice of Faith and Reason In The Light Of Nursi's Perspectiveinventionjournals
This document discusses the theory and practice of faith and reason from Nursi's perspective. It begins by conceptualizing key terms like theory, reason, and faith. It then examines Nursi's views on the sources and classification of faith as well as the significance of reason and proof in Islam. Nursi believed faith and reason are intertwined and both fulfill the same objective of understanding the world. He recognized science as part of faith and advocated applying scientific methodology while also acknowledging its limitations compared to metaphysical inquiry. The document concludes that Nursi's perspectives were inspired by the Quran and aimed to defend faith against attacks on religion from developments in science and materialism during his time.
This document provides an introduction to a book about defining and explaining the Islamic concept or paradigm of thought. It discusses the need for Muslims and others to understand this comprehensive Islamic worldview. It describes how the first Muslims understood the Quran because they lived during the time it was revealed and experienced the struggles it addressed. However, later generations drifted from understanding the Quran in its original context. The introduction aims to help readers understand the Islamic concept by explaining it directly from the Quran, while acknowledging its complexity. It critiques how some introduced foreign philosophical influences that deviated from Islam's original pure concept and style revealed in the Quran.
This document provides an introduction and overview of a book titled "Ijtihad: Meanings, Application & Scope" by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri. The introduction discusses how Muslims once led the world in fields of science and reason but later fell into ignorance, and how ijtihad, or legal reasoning, is needed to reconcile divine principles with changing worldly conditions. It also provides background on Dr. Tahir-ul-Qadri's work of reviving ijtihad and establishing Minhaj-ul-Quran International to spread a message of global peace and restore man's true status. The document includes a table of contents for the
This document is an introduction to a treatise on the Islamic concept of ijtihad, which refers to independent reasoning and the reconsideration of law to address changing social needs and conditions. The introduction provides background on how Muslims once led the world in scientific progress but then stagnated by rejecting ijtihad. It argues that reconciling divine principles with changing realities through ongoing ijtihad is necessary for Muslims to properly regulate life and cope with modern demands. The author, Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri, aims to revive ijtihad among Muslims to help the community abandon rigidity and extremism in favor of moderation and flexibility, thereby regaining its lost glory
Harun Yahya Islam The Importance Of Patience In The Quranzakir2012
This document discusses the importance of patience according to the Qur'an. It defines true patience as a moral characteristic demonstrated in the face of difficulty throughout one's life through consistency during times of ease and hardship. It provides examples of patience from the lives of prophets and states that the book will invite people to acquire this virtue by explaining misunderstandings and what type of patience Allah requires. The author writes under the pen name Harun Yahya and has published many books on political and faith-related issues seeking to broaden perspectives and encourage living according to Qur'anic values.
This document provides an introduction and table of contents to a book critiquing Sufism. It summarizes that Sufism developed from mixing Islamic teachings with Greek, Manichean, Hindu, and other philosophies. It incorporated pantheism and the idea that God and humans are one essence. The document critiques Sufi mystic Ibn Arabi for claiming prophetic revelations and communing with spirits, contradicting Islamic beliefs. It presents the argument that Sufism introduced innovations not from the Quran or Sunnah.
This document contains a collection of articles on Islamic education. It begins with an introduction and table of contents. The first article discusses how the Prophet Muhammad taught using a method of moving from universal principles to general categories to specific examples. The second article analyzes the story of Arqam, who hosted early Muslims in his home for Quran study, and how this transformed individuals and society. The collection contains several other articles on topics related to Islamic scholarship and education.
Harun Yahya Islam True Wisdom Described In The Quranzakir2012
This document provides information about a book that discusses wisdom as described in the Quran. It aims to help guide people closer to Allah by living according to the morals of the Quran. The book answers questions about wisdom and addresses factors that could cloud reasoning. It explains that a wise person appreciates blessings, finds the most pleasure in them, and experiences the highest levels of joy and good character. However, true wisdom can only be attained by those who believe in Allah. The author of the book and summary is Harun Yahya, who was born in 1956 in Ankara, Turkey and has written extensively on political and religious issues.
Usul al-Fiqh al-Islami: Source Methodology in Islamic Jurisprudence
By Taha Jabir al-Alwani
The science of Usul al Fiqh is rightly considered to be the most important method of research ever devised
by Muslim Thought. Indeed, as the solid foundation upon which all the Islamic disciplines are based, Usul al
Fiqh not only benefited Islamic civilization but contributed to the intellectual enrichment of world civilization as a whole. It will not be out of place to note here that the methods of analogical developed within the framework of Islamic jurisprudence constituted the methodological starting-point for the establishment and construction of empiricism, which in turn is considered to be the basis of contemporary civilization.
This document provides an introduction to a 4-volume work titled "Revitalisation of the Sciences of Religion" by Dr. Ahmad A Zidan. It outlines the structure and purpose of the work, which is to revive religious sciences by discussing acts of worship, customs of life, destructive matters, and saving matters. The introduction explains that the work is divided into these four quarters to distinguish useful vs. harmful knowledge and to draw interest from those studying jurisprudence. The overall aim is to purify the heart and soul through religious teachings.
This document provides an introduction to Islam written by Dr. Munqidh Ben Mahmoud Assaqar of the Muslim World League. It begins by acknowledging those who helped complete the work. The introduction then discusses the meaning of "Islam" and explains that it means total submission to Allah. It notes that Islam was the religion of all prophets, including Noah, Abraham, Moses, Jesus and Muhammad. The five pillars of Islam are then explained as declaring faith in Allah and Muhammad, performing prayers, paying charity, fasting during Ramadan, and pilgrimage if able. The document aims to explain Islamic principles and rebut false claims about Islam.
The Shaykh advises that the most effective way to deal with the dire situation facing Muslims is to follow the methodology of the Prophet Muhammad (peace be upon him). This means giving top priority to correcting beliefs ("tawheed first") before addressing other issues. The Prophet began by rectifying the beliefs of the Arabs during the Days of Ignorance, and this is the same approach that should be taken today. Many Islamic groups fail because they do not emphasize correct 'aqeedah as the most important thing. The duty of all Muslims, especially scholars and callers to Islam, is to focus on correctly understanding and applying tawheed as the foundation of the religion.
Harun Yahya Islam Why Do You Deceive Yourselfzakir2012
This document is the introduction to a book about avoiding self-deception and living sincerely according to religious principles. It notes that while people in non-religious communities may seem different, their lifestyles and goals are ultimately similar as they lack religious guidance. It encourages readers to remember their purpose of creation by Allah and to sincerely follow religious teachings without deceiving themselves, in order to avoid negative outcomes and gain advantages in this life and the next. The introduction sets up discussion of common forms of self-deception, consequences of deception, and benefits of sincerity that will follow in the book.
The passage discusses "passive" people among Muslims who aim to undermine the zeal and morale of believers. It notes that while some may claim to believe, they exhibit attitudes of hypocrisy or have weak faith, lacking sincere understanding of Islam. The passage outlines how such people try to demoralize Muslims through overt or covert means, working with unbelievers against believers. It describes common negative traits of such people, whether among Muslims or unbelievers, and stresses the importance of intellectual struggle against those who aim to promote passivity.
This document provides biographical information about Harun Yahya, the pen name of Adnan Oktar. It discusses that:
1) Harun Yahya is a prolific author from Turkey who writes about political, scientific, and religious issues. He is known for criticizing evolution and linking it to ideologies like fascism and communism.
2) His works, which have been translated into many languages, aim to convey the message of the Quran and encourage faith in Allah. They have had a significant impact in helping people strengthen or recover their faith.
3) Harun Yahya sees the ideological defeat of disbelief as important to ending cruelty and conflict in the world. He hopes
The document discusses several scientific miracles and mathematical miracles contained within the Quran. It notes that the Quran contains scientific facts that were unknown at the time but have since been discovered by science. Some examples given include the expanding earth theory, descriptions of the formation of mountains and iron content related to fossils, the solidity of atoms and electron orbits, aerodynamic forces and bird flight, the heliocentric solar system, and descriptions of phenomena like quasars and gravitational lensing. It also discusses mathematical miracles in the Quran related to dates, ratios, atomic numbers, and genetic codes. The document argues that these miracles are evidence that the Quran is divinely revealed.
This document provides a summary and analysis of Dr. Israr Ahmad's book "Lessons From History" which reflects on the past, present, and future of two Muslim communities. It discusses how the Quran sees the prophets of Judaism and Christianity as having originally been messengers of Islam. It argues that history follows a moral course according to Islamic principles. The document also summarizes Dr. Ahmad's views that major world events will occur before the Day of Judgment based on hadith, including a great war in the Middle East, the appearance of the Dajjal, the return of Jesus Christ, and the global establishment of an Islamic caliphate.
This document provides a foreword and introduction to the book "Reading the Muslim Mind" by Hassan Hathout. It discusses some key aspects of Islam including:
1) Islam derives its name from the Arabic words "taslim" meaning submission and "salam" meaning peace, representing the relationship between humans and God and between humans.
2) Islam teaches tolerance and mercy in relationships between humans, as seen in teachings of the Prophet Muhammad.
3) The Islamic civilization made major contributions across many fields of knowledge and had a precise starting date with the revelation to Muhammad, unlike other civilizations.
4) Some pre-Islamic Arab customs were integrated into Islamic law by early jurists and
This document provides a summary of the book "Taqwiyat-ul-Iman" by Shah Ismail Shaheed. It discusses the author, the context in which it was written, and its importance. Some key points:
1. Shah Ismail Shaheed wrote Taqwiyat-ul-Iman to counter the rise of superstitions and polytheism in India and strengthen people's faith in pure Islamic monotheism.
2. The book elaborates on tawheed (monotheism) using Quran and hadith, and declares innovations and rituals that contradict Islam as ignorance.
3. It became hugely popular for its simple yet eloquent style, enlightening
The Theory and Practice of Faith and Reason In The Light Of Nursi's Perspectiveinventionjournals
This document discusses the theory and practice of faith and reason from Nursi's perspective. It begins by conceptualizing key terms like theory, reason, and faith. It then examines Nursi's views on the sources and classification of faith as well as the significance of reason and proof in Islam. Nursi believed faith and reason are intertwined and both fulfill the same objective of understanding the world. He recognized science as part of faith and advocated applying scientific methodology while also acknowledging its limitations compared to metaphysical inquiry. The document concludes that Nursi's perspectives were inspired by the Quran and aimed to defend faith against attacks on religion from developments in science and materialism during his time.
This document provides an introduction to a book about defining and explaining the Islamic concept or paradigm of thought. It discusses the need for Muslims and others to understand this comprehensive Islamic worldview. It describes how the first Muslims understood the Quran because they lived during the time it was revealed and experienced the struggles it addressed. However, later generations drifted from understanding the Quran in its original context. The introduction aims to help readers understand the Islamic concept by explaining it directly from the Quran, while acknowledging its complexity. It critiques how some introduced foreign philosophical influences that deviated from Islam's original pure concept and style revealed in the Quran.
This document provides an introduction and overview of a book titled "Ijtihad: Meanings, Application & Scope" by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri. The introduction discusses how Muslims once led the world in fields of science and reason but later fell into ignorance, and how ijtihad, or legal reasoning, is needed to reconcile divine principles with changing worldly conditions. It also provides background on Dr. Tahir-ul-Qadri's work of reviving ijtihad and establishing Minhaj-ul-Quran International to spread a message of global peace and restore man's true status. The document includes a table of contents for the
This document is an introduction to a treatise on the Islamic concept of ijtihad, which refers to independent reasoning and the reconsideration of law to address changing social needs and conditions. The introduction provides background on how Muslims once led the world in scientific progress but then stagnated by rejecting ijtihad. It argues that reconciling divine principles with changing realities through ongoing ijtihad is necessary for Muslims to properly regulate life and cope with modern demands. The author, Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri, aims to revive ijtihad among Muslims to help the community abandon rigidity and extremism in favor of moderation and flexibility, thereby regaining its lost glory
Hal Qowl as-Sahabah
Hujjah fi Deen?
Are the Sayings of the Sahabah a Source of Evidence in Islaam?
ﻫﻞ ﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺣﺠﺔ ﰲ ﺍﻟﺪﻳﻦ؟
Sheikh Omar Bakri Muhammad
'The issue of alliance and disavowal (wala’ and bara’) is probably the most important one of our times when it comes to faith, considering all of its branches, rulings, and implications. And since the Qur’an and authentic Sunnah are our helpers and sources of guidance, it is incumbent upon us to return to them in order to understand such a great concept. I reflected over this great chapter, and I found that it contained the meaning, methodology, and style that fulfill the need of every Muslim today in fully understanding this mighty principle of faith
THE IDEAL PROFESSIONAL IN A MODERN-DAY ORGANIZATION: THE PERSPECTIVE OF ‘ALI ...Hydr Azh
This document discusses the ideal professional in a modern organization from the perspective of Ali ibn Abi Talib. It begins by providing background on Ali ibn Abi Talib and outlining his body of thought, which emphasized developing virtues and qualities to build an ideal human personality and society. It then describes the ideal mindset of a professional, including attributes like authenticity, diligence, and cooperation. The key aspects that define the ideal professional according to Ali ibn Abi Talib's perspective are having a sound intellect and strong virtues, being steadfast in one's principles and actions, and setting a good example through one's character and intentions to positively influence the organization.
Significance & Importance of Studying the Life of Holy Prophet (S.A.W)Shefa Idrees
The document discusses the importance of studying the life of the Prophet Muhammad. It states that his example provides guidance for Muslims on how to eliminate social evils and live a successful life according to Islamic principles. Key aspects of the Prophet's life that are discussed include his roles as the final prophet, bearer of the Quran, lawgiver, and example for political and spiritual guidance. The document also provides brief biographies of the Prophet's wives and ten companions who were specifically mentioned in the Quran as being granted entrance to heaven.
Mercy is central to the very identity of Islam, yet this is not
often recognized by theologians and scholars. This paper
will demonstrate that the idea of mercy is important as a
prelude to the understanding of Islam and an interpretation
of its teachings. This important role of mercy is evident in
Islam’s primary sources – the Quran and the Sunnah – and
is not contingent on political, social, or historical contexts.
It is well recognized that the proper comprehension of
Islam hinges on grasping the attributes of God, his divine
message, and the character of his messenger. But what is
often overlooked is that these aspects are fundamentally
rooted in mercy. Islam encourages its followers to cultivate
merciful virtues. It emphasizes that the compassionate
nature of the faith should always precede the understanding
and interpretation of its teachings. As a result, Muslims
are encouraged to nurture a compassionate self, foster
a benevolent mindset and approach, and anchor their
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Synthesis of iman - dr. israr ahmed
1. Synthesis of Iman
(Discourse on Al-e-`Imran, 3:190-195)
DR. ISRAR AHMAD
English Translation by
Adnan Rehman
Lahore
Markazi Anjuman Khuddam ul Qur’an
2007
Foreword
Among the most prominent factors leading to the continuing decline of the Muslim ummah is the shift of
emphasis among the Muslims from metaphysical pursuits to material concerns. The modern Muslim
intellectuals – spellbound by the material progress and dazzling exterior of the western civilization and
dismayed by the inability, indeed the sheer refusal, of the `ulama to counter the western philosophical
onslaught – sought to uplift the Muslims from their woeful predicament and prescribed the medicine of
modernization. The process of modernization is rooted in scientism – the belief that the Ultimate Reality
can only be arrived at via the scientific method of investigation. The scientific method is limited to the
sensorial, material realm and denies, or at least is skeptical of, the spiritual, metaphysical dimension of life.
The belief in scientism and practical negation of a supra-physical realm is part and parcel of all modern
western thought and pursuits. This syndrome inevitably affected the thought-pattern of modern Muslim
thinkers who looked towards the West for inspiration. Come the present age, the syndrome of
modernization, coupled with the ubiquitous presence of everything western in Muslim countries, has
unconsciously and subliminally invaded the minds of the masses as well. This has resulted in either a form
of disbelief, skepticism or an irrational, blind belief in the metaphysical truths asserted by Islam.
The rise and decline of the Muslim ummah is tied to its relation with and adherence to the injunctions of
Qur’an and Sunnah. The focus of the Muslims’ intellectual pursuits must once again shift towards these
two fountains of true knowledge. For this, it is essential that the Muslim masses, and their intelligentsia in
particular, must acquire a conscious conviction regarding these metaphysical truths. This is because the
foundation of Islam rests upon the belief in certain transcendental, unseen, intangible truths. Hence,
2. unless and until the Muslims, especially their intelligentsia, undergo the prescribed shift of emphasis from
the material to the metaphysical, the dream of redeeming the woes of Muslim Ummah cannot be realized.
The present treatise discusses the synthesis of faith within the Qur'anic paradigm and the Qur’anic mode
of reasoning for recognizing the existence of God and the role of the human intellect in this pursuit. The
treatise is a translation of an Urdu booklet titled `Aql, Fitrat Aur Iman, which is based on the sixth lecture of
a series of lectures entitled Muntakhab Nisab, delivered by Dr. Israr Ahmed. We hope that the treatise
paves the way in stimulating the hearts and minds of the modern Muslims towards the Book of Allah
(SWT) and aids in turning their attention to the real remedy of our malady – the acquisition of conscious
faith as outlined in the Qur'anic discourse.
Adnan Rehman
English Department
Qur'an Academy Lahore
GENERAL OBSERVATIONS
The Augustness and Excellence of the Passage
The passage of present discussion spans ayahs (verses) 190-195 of surah (chapter) Al-e-`Imran.
This passage is of particular significance for it outlines the Qur'anic mode of reasoning as it relates to the
synthesis of iman (faith). The excellence of this passage is indicated by the fact that the Prophet
Muhammad (SAW) had an especial fondness for these ayahs. It would suffice to quote two hadiths
(sayings of the Prophet) to convey the excellence of this passage:
“Abdullah bin `Umar once inquired of Aisha (RAA):’O Mother of the Faithful! Tell me something about the
Prophet (SAW) which was most dear to you.’ She replied, ‘Everything about the Prophet (SAW) was
endearing and charming. However, as you have enquired, I will convey to you an incident. One night the
Prophet (SAW) came to me (to spend the night and after a while), he asked me, ‘O Aishah! Permit me to
worship my Lord tonight.’ I replied, ‘O Messenger of Allah! I fancy your company but that which is beloved
to you is even more beloved to me. You have my permission.’ The Prophet (SAW) then stood in prayer
and began to weep to the point that his beard became drenched with tears. Then he made a long
prostration and during this time he kept weeping so much so that the place of prostration became
drenched with tears. Then he lied down (after prayer) but his weeping continued until it was dawn. At this
time Bilal (RAA) came to inform him (SAW) of the morning prayer and upon seeing the Prophet’s condition,
tried to cajole him: ‘O Prophet (SAW) for what reason do you weep? Even if you have committed a mistake
3. then Allah (SWT) has already forgiven all your mistakes.’ To this the Prophet (SAW) replied, ‘O Bilal! Why
would I not weep when my Lord has revealed tonight these ayahs upon me.’ After this the Prophet (SAW)
recited: ‘Behold! in the creation of the heavens and the earth and the alternation of night and day there are
indeed Signs for men of understanding… ‘”
[Quoted in Al-Tafseer al-Kabeer]
In another hadith Ali (RAA) relates:
It was a routine of the Prophet (SAW) that whenever he (SAW) woke up for night prayers he (SAW) would
recite these (same) verses.
[Quoted in Al-Tafseer al-Kabeer]
These two narrations indicate that the Prophet (SAW) had a strong penchant for the ayahs under
discussion.
The Theme of the Passage: Synthesis of Faith
The theme of this passage is the synthesis of iman; that is, how does iman come into being?
What is the mutual relation among the three main articles of iman –Allah (SWT), the Hereafter and the
Prophets? What is the Qur'anic mode of argument regarding iman? What is the Qur'anic approach
towards the confirmation of the life Hereafter? What are the practical manifestations of iman once it takes
root in a believer? These are all important questions that lie at the heart of the Qur'anic discourse, for iman
is the very foundation of Islam. Therefore, before proceeding on with the piecemeal analysis of the
concerned passage, let us discuss a few basic points pertaining to the subject of iman.
Some Basic Points Regarding Faith
Faith is essentially to believe in certain metaphysical, unseen realities. It lends itself to two levels: verbal
attestation and heartfelt conviction. The first level of faith – legal faith or iman al-fiqhi – is simply the verbal
affirmation in the unity of God, the messengership of Muhammad (SAW), the Hereafter, the Hellfire, the
Paradise, the Resurrection, the Day of Judgment, the Prophets, the Angels, the Divine Books, the
Revelation, etcetera. Anyone who simply professes to believe in these realities is considered a Muslim.
The vast majority of Muslims today have inherited this type of faith from their parents or the surrounding
environment.
The second level of faith – true faith or iman al-haqeeqi – deals with the heartfelt conviction. This is the
level of faith at which the believer consciously asserts and affirms his belief, beyond any shadow of doubt,
in the aforementioned metaphysical realities. It is this type of faith which is actually required of a believer
for it becomes the basis on which he will be judged in the Hereafter. Thus, it is this true faith which is the
subject of the passage under discussion.
4. A point to be noted here is that inherited faith, though of an unconscious nature, will also incur a type of
conviction in a person through the constant observance of Islamic practices and rituals. For just as man’s
inner being has an effect on his outer personality, so his conduct and actions affect his inner being.
However, this type of conviction, devoid of an intellectual dimension as it is, is not the subject of this
passage. This passage deals with the faith which is laboriously and consciously attained through reflection
and contemplation. In these ayahs, people of such faith are termed ulul albaab – people of intellect, deep
discernment and contemplation.
The Stages of Intellectual Maturity
The process of contemplation and reflection leads the ulul albaab through various stages of
intellectual maturity. The first of these stages is the gnosis of Allah (SWT) acquired through constant
examination and thoughtful observation of natural phenomena present in the external universe. The
second stage of this intellectual journey is that of establishing a close relationship with Allah (SWT) and
continued reflection upon the signs present in the universe. This confers upon the ulul albaab an
awareness of the reality of an afterlife. Hence, the gnosis of Allah (SWT) and recompense of deeds, in
consequence of which an awareness of an afterlife, are arrived at via their own personal analysis,
observation, reasoning and contemplation. The third stage of this evolutionary thought process is that of a
passionate response to the call of a messenger sent by Allah (SWT); for the call of a messenger is nothing
more than the reassertion of truths already reverberating in their hearts.
The last ayah (195) of this passage portrays the personality traits of the ulul albaab: such people
are not cowardly or weak; they stand up for the Truths that they have come to believe in and put
everything at stake for upholding these Truths. They are always ready to spend their wealth, part with their
families and, in the final analysis, lay down their lives for the truths they have come to believe in.
PIECEMEAL ANALYSIS OF THE PASSAGE
Who are the Ulul Albaab?
The passage we are trying to explain deals with the subject matter of iman in reference to a
particular type of human individuals viz, the ulul albaab. Naturally, the question arises as to what is meant
by ulul albaab? In Arabic, albaab is the plural of lubb which means “core”, “essence”, and “innermost”. This
means that the real essence of something is called its lubb. The lubb of the human being is
consciousness, intellect, and intelligence. For this reason the philosophers have defined man as an
“intelligent and rational being” (Haiwan-e-aqil), pointing to the fact that the essence of man is his intellect
and reasoning capacity. Ulul albaab, therefore, are the people of deep reflection and contemplation who
follow their intellect and not their vain desires or the carnal promptings of their baser self.
5. A golden rule of Qur'anic comprehension is that one part of the Qur’an is supported or explained
by other parts. Inspecting the Qur’an, we find a similar discourse in ayah 164 of surah Al-Baqarah:
“Behold! In the creation of the heavens and the earth; in the alternation of the night and the day; in the
sailing of the ships through the ocean for the profit of mankind; in the rain which Allah sends down from
the skies and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He
scatters through the earth; in the change of the winds and the clouds which they trail like their slaves
between the sky and the earth; (here) indeed are signs for a people that are wise (qaumun ya`qiloon).”
[al-Qur’an 2:164]
Note that the above ayah ends with the term “qaumun ya`qiloon” (the people of intelligence), whereas the
passage of surah Al-e-`Imran under discussion used the term ulul albaab. Consequently, qaumun
ya`qiloon and ulul albab are one and the same; that is, they are the people of intellect, deep thought and
reasoning whose vision of reality has not been beclouded by prejudices and pursuit of purely carnal
desires.
One should keep in mind that the vast majority of mankind does not comprise of people who
utilize their intellect and reasoning faculty. It would not be too far fetched to term such people as “two
legged animals”. They follow their society’s conventional trends and simply mimic the behavior of those
around them. They swim in the direction of the social current and tide of their time and only change their
direction as the current changes. They never question as to who they are, where have they come from or
where they are going?
Contrary to such a character, there always exists, in each society, a minority group who is never
satisfied with the practices and beliefs prevalent in their society. They demand rational arguments and
logical proofs for the validity of all beliefs and practices. They want to discover for themselves the realities
of life via their own intellect and reasoning. This group comprises a society’s intelligentsia (the intellectual
elite or the brain trust). These are the people whom the Qur’an calls qaumun ya`qiloon or ulul albaab.
When these people study the universal, natural phenomena, they find them laden with the signs of the
Creator-Lord (SWT) – His Creativity, Wisdom and Power. Hence, the universal, natural phenomena lead
them to the gnosis of Allah (SWT).
Meaning of “ayah”
Both quoted passages (of Al-Baqarah and Al-e-`Imran) use the word “ayaat”. What exactly is
meant by this term? ayaat is plural of ayah which literally means: “sign”, “signpost”, and “memento.” An
ayah then is something that reminds you of something else. For example, a handkerchief of an old friend,
whom you have forgotten, may serve as a memento to remind you of him. This implies that the memory of
6. the friend had always been in your subconscious mind; the memento simply helped to activate it and bring
it to the plain of your consciousness. In this way, the objective of an ayah is thus identified – to remind one
of a forgotten truth or reality. From the Qur'anic perspective, the two universes – the outer universe of
nature and the inner universe of the self – are replete with the signs (ayaat) that serve as mementos and
reminders of the Creator (SWT). Qur'an distinctly points to this reality:
“Soon shall We show them Our signs in the universe and within themselves, until it becomes clear to them
that this Qur'an is indeed the truth.” [al-Qur'an 41:53]
The creativity in the universe should remind the thoughtful person of the Creator who created the universe.
The artistry of the universe should point to the Artist who painted the universe. The unity of laws and
regulations working in all constituents of the universe, both at microcosmic and macrocosmic levels,
should indicate the Ultimate Unity responsible for the presence of such laws. The presence of moral law
within should direct one’s attention towards the moral being who embedded these laws deep within the
human psyche. In this manner, everything in the universe is an ayah (sign) of the Creator’s existence
(SWT).
The Qur'anic Mode of Argument
The Qur’an does not employ the method of logical reasoning or rational arguments to prove the
existence of Allah (SWT). All the rational arguments put forth to prove the existence of God have been
rejected by philosophers. This is because logical arguments making a case for the existence of God are
negated by other, equally sound, logical arguments. Contrary to this approach, the Qur’an asserts that the
cognition of Allah (SWT) is inherently present in the inner denizen of human psyche. Henceforth, when a
reflective observer, a person of sound intellect whose human nature has not been perverted, studies the
universal phenomena realizes that the grand design of the universe is too coherent, too integrated, too
organized and too purposeful to be the work of blind, material and accidental forces. Instead, there is an
intelligent, creative, artistic, and Powerful Being who brought the universe into existence with a definite
purpose in mind. Such inquiries into the universe activate, in a person, the inherent, dormant cognition of
Allah (SWT), which leaps from the depths of his sub-conscious mind and illumines the plain of his
consciousness. The arousal of such an idea dawns upon the person the forgotten truth that the powerful
and creative force working behind the universe could be none other than Allah (SWT) Himself. This is the
chain of arguments that the Qur'an employs to establish the existence of Allah (SWT) on an intellectual
plain. As is clear, the Qur’an does not base its argument for Divine existence on strictly demonstrative
logical reasoning. Rather it is based on self-evident truths appreciated by thoughtful minds and primordial
human nature.
7. Outcome of Contemplation: Gnosis of Allah (SWT)
A vital issue in the field of theology is: how do we come to know God? What are the means via
which we can gain recognition of and knowledge about God? The Islamic view on this issue is that there is
only one way to gain knowledge about Allah (SWT) and that is via pondering over His attributes. This
raises another question: how do we come to realize the attributes of Allah (SWT)? The passage of surah
Al-e-`Imran under discussion points to the answer.
The investigation of the universal phenomena reveals a few basic attributes of Allah (SWT) and reflection
upon these attributes leads one on the path of knowledge about Him (SWT). The investigator of universal
phenomena first of all realizes that the Creator of the universe is an All-Powerful Being who has control
and power over everything. His Power is Absolute and there is nothing which falls outside His Jurisdiction.
Secondly, the Creator must also be All-Knowing for the one who designed and created the universe must
have complete and total knowledge of all that occurs throughout the expanse of the universe; that is, His
Knowledge must be Absolute. The Qur’an points to this reality in the following words:
“Should He not know, He who created? And He is the One who is subtle (understands the finest mysteries
and) is well-acquainted (with them).” [al-Qur’an 67:14]
Thirdly, even a cursory glance upon the universe unfolds Allah’s (SWT) attribute of Wisdom. For all that
has been created seems to have a definite purpose behind it. Hence, the Creator of this universe must be
an All-Wise Creator whose Wisdom is manifested in all the workings of the universe.
Once the ulul albaab grasp Allah’s (SWT) basic attributes, these become the basis of further
contemplation into the finer mysteries of the universe. Charged with the conscious cognition of Allah
(SWT), they now constantly remember their Lord (SWT) and continuously praise Him at all times and
continue the quest to quench their thirst for further comprehension:
“Men who celebrate the praises of Allah standing sitting and lying down on their sides and contemplate the
(wonders of) creation in the heavens and the earth (with the thought): "Our Lord! Not for naught have You
created (all) this! Glory to You! Give us salvation from the penalty of the fire.”
[al-Qur’an 3:191]
Mutual Relation and Correlation between Remembrance and Contemplation
The passage quoted above mentions remembrance and contemplation in close proximity. It is
necessary to understand the relationship between these two processes. The term, in Arabic, for the
remembrance of Allah (SWT) is zikr and the term for contemplation is fikr. It is apparent from the ayah that
these two processes should be carried on hand in hand, in parallel. The functioning relationship of the two
processes is similar to the two wheels of an automobile; to move forward, both wheels must move forward
8. together and with the same velocity. It is a sad and unfortunate fact of our history that these two processes
have been separated, and consequently, estranged from each other. The separation and estrangement
resulted in the unfortunate fact that each process took on a distinct identity, far apart from the prescribed
practices of the Prophet (SAW) and his companions (RAA): one group concerns itself only with zikr and
pays no heed to the dimension of fikr. While the group involved in fikr is bereft of zikr. This is why the
envisioned results have not been achieved. In reality, the correlation between the two is that zikr provides
the impetus and the motivation for fikr.
Note that zikr should not be taken in its conventional, limited understanding as the verbal chanting
of some prescribed words. Rather, it should be taken in its widest sense. zikr embodies verbal
remembrance and silent contemplation of Allah (SWT), His Omnipresence, His Omnipotence, and so
forth. The true implication of zikr is to keep the remembrance of Allah (SWT) alive in one’s heart in all
places and at all times, whether through contemplation, verbal chanting or any other act which reminds
one of his Lord (SWT).
A Necessary Consequence of Intellectual Insight and Primordial Human Nature: Recompense of Deeds
The convergence of parallel processes of zikr and fikr results in the awareness of an afterlife,
mentioned next in the passage in the following words:
“…our Lord! You have not created this (universe) in vain! Glory to You! Give us salvation from the penalty
of the fire.” [al-Qur’an 3:191]
A thoughtful reader will notice that there is a lapse in the logical chain of arguments from zikr and fikr to
the seeking of refuge from Hellfire. For how do the zikr of Allah (SWT) and the contemplation over the
universe yield the conception of an afterlife and Hellfire? The argument goes as follows: the contemplation
over the universe reveals the truth that everything in the universe, macroscopic and microscopic, has a
purpose. Therefore the question naturally arises: how is it possible that the universe as whole and its most
fantastic, superb and highest evolved life-form – the human being – may have been created in vain,
without a purpose. And if the human being has a purpose in this life then his deeds must be accounted for.
For according to a Persian proverb – “planting of wheat should yield wheat and barley that of barley” – the
plantation of good deeds should be harvested as reward and the plantation of evil deeds should be
harvested as punishment. The Qur’an points to these arguments in its own mode of expression:
“Nor can Goodness and Evil be equal”.[al-Qur’an 41:34]
“Shall We then treat the People of Faith like the People of Sin? What is the matter with you? How foolishly
do you judge!” [al-Qur’an 68:35-36]
Reality on ground is, however, quite to the contrary. For common observation shows that the evildoers live
9. a grand life and are often saluted and honored in the world, whereas the righteous and pious are often
scorned and looked down upon with contempt. The result of this observation points to the fact that there
should then be another life where good should be rewarded as such and evil should be punished as such.
For if good is good and evil is evil and these values are objective and absolute, and whereas their result is
not being produced in this world then this proves that this world is incomplete in relation to ethical conduct
and its desired outcome. This necessitates the existence of another world where full justice will be meted
out to everyone in accordance with his or her deeds.
SELF-CONSCIOUS FAITH AND ITS REQUIREMENTS
According to Shaikh al-Hind, Mahmood Hassan (RA), ayahs 190-192 of surah Al-e-`Imran are
concerned with “iman-e-`aqli” (intellectual faith) – the process of attaining faith in Allah (SWT) and an
awareness of the Hereafter via the intellectual reasoning as outlined in the previous section. The subject of
next three ayahs (193-195) is labeled as “iman-e-sam`ee” (audition based faith) by Shaikh al-Hind. That is,
when the ulul albaab, having successfully traversed the process of iman-e-`aqli, hear the call of a prophet,
they instantly answer his call. This is so because the call of the prophet is based on truths and realities that
ulul albaab have already grasped intuitively by their intellects. Hence, the call of the prophet seems to
them as nothing more than the echoes of truths reverberating in their own hearts. Upon accepting the call
of a prophet, their emotions and feelings are spontaneously articulated in the form of a supplication:
“Our Lord! We have heard the call of one calling (us) to faith `Believe in the Lord' and we have believed.
Our Lord! Forgive us our sins, blot out from us our iniquities and take to Yourself our souls in the company
of the righteous. Our Lord! Grant us what You promised unto us through Your prophets and save us from
shame on the Day of Judgment: for You never break Your promise.” [al-Qur’an 3:193-194]
We should pause at this juncture to reflect upon the significance of du’a (supplication) in Islam.
According to two sayings of the Prophet (SAW): du’a is the essence of `ibadah (worship); and du’a is itself
(a form of) `ibadah. This is due to the fact that du’a is the link between the Lord (SWT) and His slaves by
which the slaves communicate to their Lord (SWT), call upon Him and converse with Him (SWT). In
addition, du’a is a manifestation of faith for it proves that the believer recognizes the Lord (SWT) as
All-Hearing and All-Seeing, that He (SWT) alone can answer his call for He (SWT) is All-Powerful and has
Absolute Authority over all matters.
Condition of the Faith of True Believers
Within the Qur'anic discourse, the people whose faith in Islam is the result of intellectual and
audition based faiths are termed siddiqeen (singular siddeeq). The major characteristic of siddiqeen, which
distinguishes them from other believers, is that they leap forward to accept a prophet’s call without a
10. moment’s hesitation. They are likened to the believer who, after performing wudu` (ritual purity),
impatiently waits for the prayer-call and the moment the call is sounded scurries to the masjid. Among the
siddiqeen, the personality of Abu Bakr (RAA) is prominent about whom the Prophet (SAW) said:
whosoever I invited to Islam took some time to accept it except Abu Bakr (RAA), who did not hesitate even
for a moment. It is for this reason that Abu Bakr (RAA) is called “al-siddeeq al-akbar” (The Greatest
siddeeq i.e. testifier).
We must ponder why this was so? It was because Abu Bakr (RAA) had no difficulty in accepting the
Prophet’s (SAW) call for the call was nothing more than a reverberation of Abu Bakr’s (RAA) own thoughts
and beliefs that he had come to accept having traversed the process of iman-e-`aqli. Abu Bakr (RAA) was
not the lone case however. In that land of vulgar paganism and polytheism, a land sunk deep in the
darkness of ignorance and backwardness, there were individuals whose hearts were illumined with the
light of tauheed (Unity of God) and whose inner nature was pure and pristine. Among them, as stated
above, was Abu Bakr (RAA) who had never associated gods with Allah (SWT); just as the Prophet (SAW),
Abu Bakr (RAA) was also a follower of tauheed from day one. Same was the case with Uthman bin `Affan
(RAA) and Sa`eed bin Zaid (RAA), both of whom were among the ten companions given the glad-tidings
of Paradise in their lifetime. In this very land lived the father of Sa`eed bin Zaid (RAA), named Zaid bin
‘Amr bin Nufail – who died before the revelation descended upon Prophet Muhammad (SAW) – about
whom it is known that he used to supplicate while clinging to the drapes of Ka’bah: “My Lord! I want to
worship You alone. I proclaim my disassociation with all these false-gods that the people of Makkah
worship. I want to worship none except You, but do not know how!” In this very land once roamed a man
by the name of Waraqah bin Naufil who renounced paganism and sought to discover the True Reality of
life. His search took him to Syria where he learned the Hebrew language and converted to Christianity. At
the time when the first revelation descended upon the Prophet (SAW), his (SAW) wife Khadijah (RAA)
took the Prophet (SAW) to Waraqah. Waraqah confirmed that the man who appeared to the Prophet
(SAW) was the same angel who had descended upon Musa (AS) and Isa (AS). He further informed the
Prophet (SAW) that he wished to live to see the day when the people of Makkah would force him (SAW)
out of the city so that he can help him (SAW). However, he died soon thereafter. In summation, the
siddiqeen are characterized by sound intellect and pristine pure nature; people whose iman is the result of
both iman-e-a`qli and iman-e-sam`ee. The Qur’an mentions them in another place:
“And when they listen to the revelation received by the prophet you will see their eyes overflowing with
tears for they recognize the truth: they pray: ‘Our Lord! We believe! Write us down among the witnesses.’”
[al-Qur’an 5:83]
11. The especial regard for the siddiqeen by Allah (SWT) is evident from the fact that their
supplication (ayahs 192-194) mentioned above is promptly responded to by their Lord (SWT):
“And their Lord has accepted of them and answered them (their prayers): ‘Never will I suffer to be lost the
work of any of you be he male or female: You are members one of another (equal to one another).”
[al-Qur’an 3:195]
Spiritual Equality of Men and Women
Ayah quoted above states the view of Islam in relation to the equality of men and women. The
Ayah refers to the fact that men and women enjoy an equal status in the domains of spirituality, morality
and seeking of religious stature. The apparent differences in disposition and bodily makeup of the two
genders is only for sociological reasons. Whereas, in reality, when it comes to virtuous deeds, charitable
works, and working for the cause of Islam, there is absolutely no difference in the status of two genders.
The field is wide open for both genders to outdo each other in these arenas. No efforts of anyone shall be
lost, whether male or female. This is evident from the fact that due to their spirituality, morality and purity,
many great and exalted women – for example, Maryam (RAA), Khadijah (RAA), `Aisha (RAA) and Fatimah
(RAA) – will outdo, surpass and be elevated much higher above the ranks of a great number of men in
the Hereafter.
A Glimpse of Siddiqeen’s Character
The remaining Ayahs of the passage portray the personality traits of the siddiqeen:
“…those who have left their homes or been driven out or suffered harm in My cause and killed and were
killed. Surely I will blot out from them their iniquities and admit them into gardens with rivers flowing
beneath; a reward from the presence of Allah and with Him is the best of rewards.” [al-Qur’an 3:195]
The above Ayah mentions hijrah which is usually understood in a limited sense of migration. However, it
may be taken here in its widest sense. The literal meaning of hijrah is: “to part”, “to leave”, and “to
abandon”. This abandoning admits of various stages and levels during the course of a person’s life. The
Prophet (SAW) was questioned: “Which hijrah is the greatest?” To this he (SAW) replied, “That you
abandon all that is disliked by your Lord”. This defines the first stage of hijrah:,that of abandoning all haram
(unlawful) practices. The final stage is the one mentioned in the passage under discussion: to leave one’s
homeland where it becomes impossible to adhere to one’s religion and migrate elsewhere for the sake of
Islam. Hence, siddiqeen are people who give up all actions disliked by their Lord (SWT); they even part
from their families if they insist on disobeying Allah (SWT) and, in the final analysis, if it is so required, they
leave their homelands and migrate to another place to uphold their faith and to act on Islamic injunctions in
their totality.
12. The next portion of the Ayah refers to those who were “driven out.” One may object to this
assertion and instead say that the Makkans did not ask the Muslims to leave Makkah. In fact they wanted
to keep them there. However, the fact of matter was that the persecution meted out to the Muslims had
become so severe that it became impossible for them to stay in Makkah. Hence, the Muslims were forced
to leave their houses in Makkah and migrate elsewhere to freely practice their faith in peace and security.
The severity and extent of the persecution dished out to Muslims is mentioned in the next portion as
“suffered harm in My cause”. The physical torture of Bilal (RAA) and Khabbaab (RAA) and the murders of
Sumiyyah (RAA) and Yasir (RAA) are only few examples of oppression and tyranny suffered by the
Muslims at the hands of the pagan Makkans. One may ask: what was the crime of these individuals? It
was nothing more than that they renounced the pagan ideology and practices of their godless society and
proclaimed their belief in the Unity of God (SWT) and divine messenger-ship of Muhammad (SAW).
Thus far the conditions mentioned were those of Makkan life. Now the Ayah mentions the struggle
experienced in the life of Madinah as: “killed and were killed.” In Makkah, the Muslims were commanded
to refrain from retaliation, however, this restriction was lifted in Madinah and they took to the battle field. In
this endeavor they fought, killed, and were killed themselves. The martyrdom on the battle field for the
sake of Truth, justice and peace is the highest good, the epitome of virtuous conduct in Islam. Hence, the
siddiqeen are not just the people of spiritual pursuits alone; rather, they fully partake of the struggles and
hardships of life, without seeking escape to jungles and mountains. They are so dynamic and full of
religious conviction that they do not hesitate to move forward in the battlefield and lay down their lives for
the cause of their faith. For this service and loyalty, they are promised by their Lord (SWT): “Surely I will
blot out from them their iniquities”; that is, all mistakes and sins (major and minor) committed by them will
be washed away in return for their struggle for Islam and hardships suffered in this cause. More than this,
they will be admitted “into gardens with rivers flowing beneath; a special reward from Allah”. The mention
of “special reward from Allah” is of particular importance. These rewards shall be bestowed upon them
from special treasures of Allah (SWT) possessed only by Him. The final words of the passage, “with Him is
the best of rewards”, should be heeded. Our whole life is defined by struggles and hardships. We struggle,
toil and labor for the sake of our children, our careers, for other worldly benefits, but none of these objects
of fancy provide us any certainty of due payback. Often all such worldly efforts fail and in the end we are
left with nothing but sorrow and loss. However, every deed, every investment and every moment spent for
the sake of Allah (SWT), for His cause, for His deen is saved and earns blissful eternal life for the rewards
of such endeavors are everlasting. Consequently, only Allah (SWT) has the Power and the Authority to
fully recompense all our deeds in due proportion.