Topic 1 - Islam as al-Din PDF

ISLAM AS AL-DĪN Wan Nurul Afiqah Akmal W.M. Affandi Introduction I slam is a complete way of life. It provides guidance for all walks of life; individual and society, material and spiritual, economic and political, a...

ISLAM AS AL-DĪN Wan Nurul Afiqah Akmal W.M. Affandi Introduction I slam is a complete way of life. It provides guidance for all walks of life; individual and society, material and spiritual, economic and political, and others. In fact, Islam is not a mere religion, but a complete code of life. Indeed, its unique characteristics stem from the foundations of the Qur’ān and the Sunnah. The Qur’ān itself enjoins man to embrace Islam wholeheartedly without any doubt. Allah S.W.T says in Sūrah al-Baqarah; 2: 208; ِ ‫ﻳـٰٓﺄَﻳـﱡﻬﺎ ٱﻟﱠِﺬﻳﻦ ءاﻣﻨُ ۟ﻮا ٱدﺧﻠُ ۟ﻮا ِﰱ ٱﻟ ِﺴْﻠِﻢ َﻛﺎٓﻓﱠ ۭﺔً وَﻻ ﺗَـﺘﱠﺒِﻌ ۟ﻮا ﺧﻄُٰﻮ‬ ‫ت ٱﻟﱠﺸْﻴﻄَـِٰﻦ ۚ إِﻧﱠﻪُۥ ﻟَُﻜْﻢ َﻋُﺪۭﱞو‬ َ ُ ُ َ ّ ُ ْ ََ َ َ َ ٌۭ ِ‫ﱡﻣﺒ‬ ‫ﲔ‬ “O believers enter into Islam completely and do not follow the footsteps of Shaytan, surely he is your clear-cut enemy”. Islam: Meaning and Concept Islam is the name of the religion revealed by Allah S.W.T to Prophet Muḥammad S.A.W. Literally, the word Islam is derived from the Arabic root word ‫( أَْﺳﻠََﻢ‬aslama) which means to submit, obey, or surrender. Therefore, the word Islam implies submission, obedience, surrender or resignation to Allah the Almighty Creator1. Allah S.W.T says in Sūrah al- Baqarah; 2:131; 1 Kamaruzaman, K. O. (2007). Understanding Islam: contemporary discourse. Kuala Lumpur: Saba Islamic Media.p:35 3  ‫ﲔ‬ ِ ِ ‫إِْذ ﻗَﺎَل ﻟَﻪۥ رﺑﱡﻪٓۥ أَﺳﻠِﻢ ۖ ﻗَﺎَل أَﺳﻠَﻤﺖ ﻟِﺮ‬ َ ‫ب ٱﻟَْﻌـٰﻠَﻤ‬ َّ ُ ْ ْ ْ ْ َُ ُ “When his Rabb asked him: "Be a Muslim," he answered: "I have become a Muslim to the Rabb of the worlds.” The Qur’ān highlights two acts of submission: a. Involuntary submission: It is also known as compulsory or inherent submission. It refers to the submission of all creatures to the law of Allah S.W.T that governs the universe. For creation, submission is a matter of nature or instinct. The commands enjoined upon them are of Allah’s system, Sunnatullāh. It is the broadest understanding of Islam as it highlights the general form of submission offered by all creatures. Allah S.W.T says in Sūrah Āli-ʿImrān; 3:83; ِ ‫ ﻳـﺒـﻐُﻮَن وﻟَﻪٓۥ أَﺳﻠَﻢ ﻣﻦ ِﰱ ٱﻟﱠﺴﻤـٰ ٰﻮ‬h ‫ت‬ ِ‫أَﻓَـﻐﲑ ِدﻳِﻦ ٱ ﱠ‬ َ َ َ َ ْ ُ َ ْ َ ََْ ‫ض ﻃَْﻮًۭﻋﺎ َوَﻛْﺮًۭﻫﺎ َوإِﻟَْﻴِﻪ ﻳـُْﺮَﺟﻌُﻮَن‬ِ ‫َوٱْﻷَْر‬ “Do they seek other than the religion of Allah (the true Islamic Monotheism worshipping none but Allah Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.” The above āyah states that the entire universe is created to submit to the Will of Allah S.W.T. For example, the sun is ordered to rise and set at an appointed time. It faithfully follows the rule it has been subjected to. Thus, the sun which is devoid of the faculty of reason, will and power, is a Muslim by nature. Similarly, man is also a Muslim by nature concerning his bodily existence which is subjected to Sunnatullāh. 4 b. Voluntary submission: It is also known as optional submission. It refers to the submission of man and genie to Allah’s Will and commands. Man is enjoined to worship Allah, but he is granted freedom of choice whether to adopt His commands as the basis of his life. One who chooses to follow the orders commanded by Allah S.W.T becomes a Muslim (believer), and one who refuses to follow becomes a kāfir (disbeliever). Allah S.W.T says in Sūrah Āli-ʿImrān; 3:85; ‫َوَﻣﻦ ﻳَـْﺒـﺘَِﻎ َﻏ ْ َﲑ ٱِْﻹْﺳﻠَـِٰﻢ ِدﻳ ۭﻨًﺎ ﻓَـﻠَﻦ ﻳـُْﻘﺒََﻞ ِﻣْﻨﻪُ َوُﻫَﻮ ِﰱ ٱﻟْٔـَﺎِﺧَﺮِة ِﻣَﻦ ٱْﳋـَِٰﺴِﺮﻳَﻦ‬ “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” In terms of religion, a person is regarded a Muslim only when he submits himself voluntarily to the Will of Allah S.W.T. The other literal meaning of Islam is derived from the word ‫َﺳﻠَِﻢ‬ which connotes peace and security. Allah S.W.T says in Sūrah al-Anfāl; 8:61; ِ‫وإِن ﺟﻨﺤ ۟ﻮا ﻟِﻠﱠﺴْﻠِﻢ ﻓَﭑﺟﻨﺢ َﳍﺎ وﺗَـﻮﱠﻛﻞ ﻋﻠَﻰ ٱ ﱠ‬ ‫ ۚ إِﻧﱠﻪُۥ ُﻫَﻮ ٱﻟﱠﺴِﻤﻴُﻊ ٱﻟَْﻌﻠِﻴُﻢ‬h َ ْ َ َ َ ْ َْ ُ ََ َ “But if they incline to peace, you also incline to it, and (put your) trust in Allah. Verily, He is the All-Hearer, the All-Knower.” Hence, Islam as a religion revolves around, promotes and defends the peace and well-being of a person, society and the world; physical or spiritual2. In short, Islam is a religion which brings peace to mankind when a man commits himself to God and submits himself to His Will3. Such a life 2 Ibid p.35 3 Ahmad, Khurshid, (Ed.), (2010). Islām: its meaning and message, Petaling Jaya: Islamic Book Trust Kuala 5 of obedience brings peace of body and mind, and establishes real peace in society. The technical meaning of Islam refers to a religion revealed by Allah S.W.T through His Prophets, from Ādam A.S to Muḥammad S.A.W. The final revelation was sent by Allah S.W.T to the Prophet S.A.W, and it is the most comprehensive and final form of Allah’s message to mankind. Hence, as a revealed religion, it is important to understand that Islam is different from other religions due to the following characteristics: i. It originates from Allah4. Allah S.W.T, being the Creator of mankind and the universe, is the source of the teaching of Islam. Allah S.W.T prescribes the injunctions and commandments on ʿAqīdah, Sharīʿah and Akhlāq. ii. It was revealed to Prophets/Messengers5. The message of Islam was revealed to mankind through prophets and messengers. The final revelation and the most comprehensive message came through Prophet Muḥammad S.A.W, and known as Islam. iii. It was revealed in the form of scripture. The message of Islam was revealed in the form of scripture. The messages contained in the previous scriptures are preserved in the final Divine Book, i.e., the Qur’ān. Lumpur. Pg:21. 4 Al-Attas, Islam: The Covenant Fufilled, 2023, Kuala Lumpur, Ta’dib International. 5 Ibid 6 iv. It is based on belief in the Hereafter. Islam as a revealed religion highlights the need to believe in the existence of heaven and hell after one’s death which serves as the final destination of human beings. The belief is based on the revelation of Allah, mentioned in the Qur’ān. Islam as al-Dīn In English, the word Dīn is typically translated as religion6. Religion, according to Oxford Dictionary 2019, means the belief in the existence of a god or gods and the activities connected with worship. The Latin word "religio" which means to bind, or "religare" which means bond or obligation is most frequently used to correspond to the word "religion."7. The common understanding of religion is a structured belief system with established doctrines and tenets. Together with these, come the ritualistic practices, worldview, and value system of the religious community8. Al-Dīn: Syed Muḥammad Naquib Al-‘Aṭṭas The term dīn is commonly understood as religion. But the meaning of religion as interpreted throughout Western religious history could not give justice to the word dīn because the meaning is beyond the definition of religion. The word dīn is derived from the Arabic root ‫( دﻳﻦ‬da-ya-na) that has many primary meanings. The primary meanings of the term dīn can be concentrated into four: (1) indebtedness, (2) natural inclination, (3) 6 In Arabic-English dictionaries, we will find that din is usually translated as “religion.” See, for example, Elias A. Elias, Elias’ Modern Dictionary: Arabic-English, (Cairo: Elias Modern Press, 1925), p. 197. 7 Hoyt, S. F. (1912). The Etymology of Religion. Journal of the American Oriental Society, 32(2), 126. https://doi.org/10.2307/3087765 8 Kamaruzaman, K. O. (2007). Understanding Islam: contemporary discourse. Kuala Lumpur: Saba Islamic Media. 7 submissiveness and (4) judicious power. All these meanings simultaneously reflect the holistic concept of the religion adhered by Muslims, known as Islam9. 1. Indebtedness As explained by Al-‘Aṭṭas, dīn is derived from, the verb dāna and conveys the meaning of being indebted10. Man is by nature indebted to God, his Creator and Provider, for bringing him into existence from the state of non-existence, as stated clearly in Sūrah al-Mu’minūn; 23:12-14; ‫ ُﰒﱠ‬١٣ ‫ﲔ‬ ٍۢ ‫ ُﰒﱠ َﺟَﻌْﻠﻨَـٰﻪُ ﻧُﻄَْﻔ ۭﺔً ِﰱ ﻗَـﺮاٍۢر ﱠﻣِﻜ‬١٢ ‫ﲔ‬ ٍۢ ‫وﻟََﻘْﺪ َﺧﻠَْﻘﻨَﺎ ٱِْﻹﻧﺴـٰﻦ ِﻣﻦ ُﺳﻠَـٰﻠٍَۢﺔ ِّﻣﻦ ِﻃ‬ َ ََ َ ‫ﻀﻐَﺔَ ِﻋﻈَـًٰۭﻤﺎ ﻓََﻜَﺴْﻮَ‡ ٱﻟْﻌِﻈَـَٰﻢ َﳊًْۭﻤﺎ‬ ْ ‫َﺧﻠَْﻘﻨَﺎ ٱﻟﻨﱡﻄَْﻔﺔَ َﻋﻠََﻘ ۭﺔً ﻓََﺨﻠَْﻘﻨَﺎ ٱﻟَْﻌﻠََﻘﺔَ ُﻣ‬ ْ ‫ﻀﻐَ ۭﺔً ﻓََﺨﻠَْﻘﻨَﺎ ٱﻟُْﻤ‬ ِِ ١٤ ‫ﲔ‬ َ ‫ُ أَْﺣَﺴُﻦ ٱْﳋـَٰﻠﻘ‬h‫ُﰒﱠ أَﻧَﺸﺄْﻧَـٰﻪُ َﺧْﻠًﻘﺎ ءَاَﺧَﺮ ۚ ﻓَـﺘَـﺒَﺎَرَك ٱﱠ‬ “And certainly did We create man from an extract of clay. Then We placed him as a sperm-drop in a firm lodging. Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators.” The man who contemplates on his origin will know naturally that he is truly indebted to Allah S.W.T, not directly to his parents, because his parents too are subject to the same process of creation by the same Creator. Man does not have any power to cause his own growth and development from the state of blood clot to the mature and perfect creature11. 9 Al-Attas, Prolegomena, p. 42. 10 Ahmad, Salina. “Al-Attas' Concept of Dīn: The Nearest Gateway to Understanding Madanī Society1.” Umt, 2019. 11 Ibid.p.43. 8 The true Muslim realises that his very self and soul have already acknowledged God as his Lord, even before his existence as mentioned in Sūrah al-A’rāf ; 7:172; ‫ﺖ‬ ‫ﺴ‬َ‫ﻟ‬َ‫أ‬ ‫ﻢ‬ ِ ‫ﻬ‬ ِ ‫ﻚ ِﻣۢﻦ ﺑِﲎ ءادم ِﻣﻦ ﻇُﻬﻮِرِﻫﻢ ذُ ِرﻳـﱠﺘَـﻬﻢ وأَْﺷﻬَﺪﻫﻢ ﻋﻠَ ٓﻰ أَﻧُﻔ‬ ‫ﺴ‬ َ ‫َوإِْذ أََﺧَﺬ َرﺑﱡ‬ ُ ْ ْ ٰ َ ُْ َ َ ُْ ّ ْ ُ ََ َ ٓ َ ‫ﲔ‬ ِ‫ﺑِﺮﺑُِﻜﻢ ۖ ﻗَﺎﻟُ ۟ﻮا ﺑـﻠَﻰ ۛ ﺷِﻬْﺪَ‡ٓ ۛ أَن ﺗَـُﻘﻮﻟُ ۟ﻮا ﻳـﻮم ٱﻟِْﻘﻴـٰﻤِﺔ إِﱠ‡ ُﻛﻨﱠﺎ ﻋﻦ ﻫـَٰﺬا َﻏـِٰﻔﻠ‬ َ َ َْ َ َ َ َْ َ ٰ َ ْ َّ “And [mention] when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], "Am I not your Lord?" They said, "Yes, we have testified." The nature of debt of every creation is absolute whereby man, the moment he is created, is already in a state of utter loss, for he possesses nothing. Realising that he himself is the very substance of the debt, he must ‘repay’ the debt with himself in the form of ‘Ibādah. This means to give himself up in service or khidmah to his Creator, humble himself before the Creator, or enslave himself for the sake of the Creator by fulfilling all His commands. Therefore, ‘abd is the correct term to refer to man who realises his absolute indebtedness to Allah S.W.T, and humbles himself in service to Him. 2. Natural Inclination By worshipping Allah S.W.T, man is fulfilling the purpose for his creation as mentioned in Sūrah al-Dhāriyāt; 51:56; ‫ﺲ إِﱠﻻ ﻟِﻴَـْﻌﺒُُﺪوِن‬ ِ ِ ُ ‫وَﻣﺎ َﺧﻠَْﻘ‬ َ ‫ﺖ ٱْﳉﱠﻦ َوٱْﻹﻧ‬ َ “And I did not create the jinn and mankind except to worship Me.” 9 It is obvious that man’s obligation to serve God reflects his natural inclination to do so. However, a more specific term to denote the natural state of being is called fiṭrah. In fact, dīn also means fiṭrah. Fiṭrah is the pattern according to which God has created all things. It is God’s manner of creating known as Sunnatullāh, whereby everything fits each into its pattern and is set in its proper place. In this context, God has set in each human being the pattern of worshipping and believing in the only one God, Allah S.W.T. Submission to this pattern brings harmony in the person. When God said: “Am I not your Lord?”, and man answered: “Yes!” in acknowledgement of the truth of God’s Lordship, it has sealed a Covenant with God. Thus, when man has come into existence in this world, he is supposed to remember his Covenant and act accordingly by worshipping the Creator, performing acts of piety, and dedicating his life and death for the sake of God alone. Hence, one of the meanings of dīn as fiṭrah refers to the man’s realisation of his Covenant with God. 3. Submissiveness Submission in the realisation of man’s Covenant with God means conscious, willing submission. The man who submits to God in this way is living in line with the dīn. Submission to God’s Will also means obedience to His Law. The word denoting this sense of submission is aslama. The dīn referred to is none other than Islam. The word “Islam” implies a total submission to God alone and this is the only dīn accepted by God as clearly stated in Sūrah Āli ‘Imrān; 3:19 & 85; ِ‫إِﱠن ٱﻟ ِّﺪﻳﻦ ِﻋﻨَﺪ ٱ ﱠ‬ ۗ ‫ ٱِْﻹْﺳﻠَـُٰﻢ‬h َ “Indeed, the religion in the sight of Allah is Islam.” ‫َوَﻣﻦ ﻳَـْﺒـﺘَِﻎ َﻏ ْ َﲑ ٱِْﻹْﺳﻠَـِٰﻢ ِدﻳ ۭﻨًﺎ ﻓَـﻠَﻦ ﻳـُْﻘﺒََﻞ ِﻣْﻨﻪُ َوُﻫَﻮ ِﰱ ٱﻟْٔـَﺎِﺧَﺮِة ِﻣَﻦ ٱْﳋـَِٰﺴِﺮﻳَﻦ‬ 10  “And whoever desires other than Islam as religion - never will it be accepted from him.” The concept of dīn in the sense of true obedience and real submission is manifested in living one’s life in line with the religion of Islam. It is in Islam that the true and perfect dīn is realised. Islam follows the pattern or form according to which God governs His Kingdom. The social order of Islam embraces all aspects of man’s physical and spiritual existence. This does justice to both man and society, since every single member of the society shares and strives to actualise the same purpose of life and achieve the same goal. Islam is both belief and faith (Īmān). It is both agreement of the heart (qalb) and mind (‘aql) confirmed by the tongue (lisān) as well as deed (‘amal). It is the harmonious relationship established between both the soul and the body. It is obedience and loyalty both to God and the Prophet S.A.W. It is accepting whole- heartedly the truth of the Testimony (kalimah shahādah) that there is no God but Allah S.W.T and Muḥammad S.A.W is His Messenger. 4. Judicious Power Allah S.W.T is the King of the Judgment Day. He exercises His absolute power and authority over the creation. In other words, dīn means Allah’s government of the realm of creation. This shows that man is indeed His slave (mamlūk). Therefore, Allah S.W.T has every right to make decision and impose everything on the slave. Thus, the slave must follow everything commanded by God and refrain himself from everything prohibited by Him. 11 Man is only His vicegerent or khalīfah on earth who is given the trust of government, the amānah to rule in accordance with Allah’s Will and pleasure. Man must acknowledge Allah S.W.T as the highest authority in his life and submit to Him alone. By giving oneself up in service to Allah S.W.T for instance, performing ‘Ibādah only to Him, man is fulfilling the purpose of his creation as designed by Him. Al-Dīn: Imam Abul ‘Ala Al-Mawdudi The word dīn has different meanings and usages among the Arabs. Its numerous derivatives revolve around these four basic concepts or relationships12: 1. Dominance or power of someone in authority; 2. Obedience, servitude, or worship by the one submitting to the authority; 3. Law, rules or regulations imposed and required to be observed in the context of the above relationship; and 4. Calling to account, passing judgment, and pronouncing reward or punishment. The most suitable and relevant understanding of the word dīn as referred to the Qur’ānic terminology is the entire way of life which consists of four factors as follows: 1. Sovereignty and supreme Authority This factor is evident in Sūrah Ghafir; 40:64; ‫ﺻَﻮَرُﻛْﻢ َوَرَزﻗَُﻜﻢ ِّﻣَﻦ‬ ِ ِ ُ ‫ﺻﱠﻮَرُﻛْﻢ ﻓَﺄَْﺣَﺴَﻦ‬ َ ‫ُ ٱﻟﱠﺬى َﺟَﻌَﻞ ﻟَُﻜُﻢ ٱْﻷَْر‬h‫ٱﱠ‬ َ ‫ض ﻗَـَﺮاًۭرا َوٱﻟﱠﺴَﻤﺎٓءَ ﺑﻨَﺎٓ ۭءً َو‬ ‫ﲔ‬ ِ ‫ ر ﱡ‬h‫ رﺑﱡُﻜﻢ ۖ ﻓَـﺘَـﺒﺎرَك ٱﱠ‬h‫ﺖ ۚ َٰذﻟُِﻜﻢ ٱﱠ‬ ِ ٰ‫ٱﻟﻄﱠﻴِﺒـ‬ َ ‫ب ٱﻟَْﻌـٰﻠَﻤ‬ َُ ََ ْ َُ ُ َّ 12 Maududi, S. A. A., & Abu Asad. (1979). Four basic Qur'anic terms. Lahore: Islamic Publications Ltd. 12  “It is Allah who made for you the earth a place of settlement and the sky a ceiling and formed you and perfected your forms and provided you with good things. That is Allah, your Lord; then blessed is Allah, Lord of the worlds. He is the Ever-Living; there is no deity except Him, so call upon Him, [being] sincere to Him in religion. [All] praise is [due] to Allah, Lord of the worlds.” In this āyah, Allah S.W.T highlights His supreme power of creating everything on the earth and in the skies. He has also perfected man’s existence and provided him with sustenance for daily life. Everything comes from Allah S.W.T, thus, nothing actually belongs to man. Man’s body, soul and mind are blessings from Allah S.W.T that must be taken care of by him through total obedience and submission to Allah S.W.T, the Creator. 2. Obedience and submission to the Authority This factor is also evident in the previous āyah. Allah S.W.T has the sovereignty and supreme authority over man. Thus, man needs to acknowledge His power and give complete obedience and submission to the Authority, Allah S.W.T. The making of one's dīn exclusive for Allah S.W.T means that one should never associate the power of Allah S.W.T with that of any other beings as He is the only One who has the ultimate authority, domain, and rulership over the universe. Hence, man should only worship and submit to Allah S.W.T alone. If there is any submission to anyone other than Allah S.W.T, it should only be in conformity with the obedience and submission intended exclusively to Him. For instance, anything done by a son in obedience to the command of his father, must be done in fulfilment of Allah's order and within the limits prescribed by Him. If, however, these criteria are not fulfilled, and God’s authority is disregarded, it leads to sin, and is considered an act of rebellion against Allah's Commands. 13  Another sūrah that manifests the second factor is Sūrah al-Zumar; 39:11; ‫ﺼﺎ ﻟﱠﻪُ ٱﻟ ِّﺪﻳَﻦ‬ ِ ِ ُ ‫ﻗُْﻞ إِِّﱏٓ أُﻣْﺮ‬ ًۭ ‫َ ُﳐْﻠ‬h‫ت أَْن أَْﻋﺒَُﺪ ٱﱠ‬ “Say, [O Muhammad], "Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion.” This verse emphasises the concept of worship (‘Ibādah). Worship in Islam is essential as it reflects one’s submission to the Authority. With the sovereignty and supreme authority of Allah S.W.T, then submission and obedience must take place on the part of His creation. Moreover, His creation must have a sincere heart to follow and submit to all His Commands. Without sincerity, all acts of worship performed by man are nullified and end up in vain. 3. The system of thought and action established by the Authority This factor is evident in Sūrah Yunus; 10: 104-105; ِ‫ﻚ ِﻣﻦ ِدﻳِﲎ ﻓََﻼٓ أَﻋﺒُﺪ ٱﻟﱠِﺬﻳﻦ ﺗَـﻌﺒُﺪوَن ِﻣﻦ دوِن ٱ ﱠ‬ ٍۢ ِ h ُ ُْ َ ُْ ّ ّ ‫س إِن ُﻛﻨﺘُْﻢ ﰱ َﺷ‬ ُ ‫ﻗُْﻞ ﻳَـٰٓﺄَﻳـﱡَﻬﺎ ٱﻟﻨﱠﺎ‬ ‫ َوأَْن أَﻗِْﻢ‬١٠٤ ‫ﲔ‬ ِِ ِ َ ‫ت أَْن أَُﻛﻮَن ﻣَﻦ ٱﻟُْﻤْﺆﻣﻨ‬ ِ ِ ُ ‫َ ٱﻟﱠﺬى ﻳَـﺘَـَﻮﻓﱠٰﯩُﻜْﻢ ۖ َوأُﻣْﺮ‬h‫َوﻟَـٰﻜْﻦ أَْﻋﺒُُﺪ ٱﱠ‬ ِ ِ ِ ِ ِ ِ َ ‫وﺟﻬ‬ ١٠٥ ‫ﲔ‬ َ ‫ﻚ ﻟﻠّﺪﻳِﻦ َﺣﻨﻴًۭﻔﺎ َوَﻻ ﺗَُﻜﻮﻧَﱠﻦ ﻣَﻦ ٱﻟُْﻤْﺸِﺮﻛ‬ َْ َ “Say, [O Muhammad], "O people, if you are in doubt as to my religion - then I do not worship those which you worship besides Allah; but I worship Allah, who causes your death. And I have been commanded to be of the believers. And [commanded], 'Direct your face toward the religion, inclining to truth, and never be of those who associate others with Allah.” In this āyah, Prophet Muḥammad S.A.W commanded all his people to worship Allah S.W.T alone. He explained that the ultimate way to worship Allah S.W.T is by directing their life to the system of thought and action particularly the law and regulations prescribed by Allah S.W.T. If man’s 14 thought and action are against the Will of Allah S.W.T, then he should step back and move towards the right direction guided by the Qur’ān. Another āyah related to this factor is Sūrah al-Nūr; 24:2; ۢ ۟ ۢ ۟ ‫َِﻤﺎ َرأْﻓَ ۭﺔٌ ِﰱ ِدﻳِﻦ‬¤ِ ‫ُْﺧْﺬُﻛﻢ‬£َ ‫ٱﻟﱠﺰاﻧِﻴَﺔُ َوٱﻟﱠﺰاِﱏ ﻓَﭑْﺟﻠُِﺪوا ُﻛﱠﻞ َٰوِﺣٍﺪ ِّﻣْﻨـُﻬَﻤﺎ ِﻣﺎﺋَﺔَ َﺟْﻠَﺪٍة ۖ َوَﻻ‬ ِِ ِ ِ ِ ِ ِ ِ ِ َ ‫َُﻤﺎ ﻃَﺎٓﺋَﻔ ۭﺔٌ ّﻣَﻦ ٱﻟُْﻤْﺆﻣﻨ‬¤َ‫ َوٱﻟْﻴَـْﻮم ٱﻟْٔـَﺎﺧِﺮ ۖ َوﻟْﻴَْﺸَﻬْﺪ َﻋَﺬا‬h‫ إِن ُﻛﻨﺘُْﻢ ﺗُـْﺆﻣﻨُﻮَن ﺑِﭑﱠ‬h‫ٱﱠ‬ ‫ﲔ‬ “The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day. And let a group of the believers witness their punishment.” Adultery is forbidden in Islam and the punishment for those unmarried who commit it is 100 lashes. It is the law of Allah S.W.T that must be followed without any doubt. Besides, the purpose of this punishment is to give lesson to both the adulterers and others. This law basically shows the mercy of Allah S.W.T to His slaves. First, the adulterers will be found guilty and must be punished if there are four witnesses actually seeing the event when it took place. Logically speaking, it is impossible to have four witnesses at the same time. That is why it is not easy to execute those people who commit adultery. Second, by realising the punishment that awaits, those who want to commit adultery will never dare to do it. Besides, adultery will do more harm than good to human well-being. 4. Retribution by the Authority; reward or punishment Allah S.W.T says in Sūrah al-Ḍhāriyāt; 51:5-6; ٦ ‫ َوإِﱠن ٱﻟ ِّﺪﻳَﻦ ﻟََٰﻮﻗٌِۭﻊ‬٥ ‫ﺼﺎِدٌۭق‬ َ َ‫إِﱠﳕَﺎ ﺗُﻮَﻋُﺪوَن ﻟ‬ “Indeed, what you are promised is true. And indeed, the recompense is to occur.” 15 Based on the āyah, Allah S.W.T mentions that life after death surely will come. On that Day, all living beings shall be raised from their state of death to receive either reward or punishment. Every deed whether big or small, will be judged by Allah S.W.T. The world is a place of test and with the test, Allah S.W.T has given man free will to abide by His law or disobey Him. Thus, Allah S.W.T will reward those who are loyal to Him, and punish those who fail to observe His Commands. Conclusion Al-Dīn refers to a whole way of life in which man dedicates his total submission and obedience to God whom he believes has the ultimate Authority over everything, shapes his conduct in accordance with the law and rules prescribed by God, looks to God for recognition, honour, and reward for loyal service, and fears disgrace or punishment that could follow any lack on his part. In simple words, there are two relationships established by this concept: 1. Allah S.W.T creates everything in the universe and has full power over it. Thus, man must obey Allah, the Creator. 2. Allah S.W.T, the Creator, prescribes law and regulations that must be observed by man. If man disobeys them, he shall be punished. 16 17