Fundamentals of Islamic Culture PDF

University of Sharjah Faculty of Shari’ah and Islamic Studies Chapter 3 Fundamentals of Islamic Culture There are three major fundamentals that has distinguish the Islamic culture from any ot...

University of Sharjah Faculty of Shari’ah and Islamic Studies Chapter 3 Fundamentals of Islamic Culture There are three major fundamentals that has distinguish the Islamic culture from any other cultures, as follows:  Strong Islamic Creed which stipulates the Oneness of God.  Acts of worship that mark the purpose of human’s existence on earth.  Sublime set of manners and values that guide man’s behaviour and relationships. The Reality of Human, Universe & Worldly Life in Islam To explain well about Islamic Creed, it is so significant to discuss the following questions: First, how does Islam view man? Islam is a universal religion in the sense that it is suitable for all mankind. Al- Qur’an has clearly stated this point in the verse: ) 158 ‫للاِ إِلَيكُمْ َج ِميعًا (األعراف‬ ْ ‫سو ُْل‬ ُْ َّ‫قُلْ يَا أَيُّ َها الن‬ ُ ‫اس إِنِي َر‬ “Say (O Muhammad SAW" (:O mankind! Verily, I am sent to you all as the Messenger of Allâh” (7:158) In another verse, Allah says, ْ ِ َّ‫ِيرا َولَ ِكنَّْ أَكث َ َْر الن‬ ) 28 ‫اس َّْل يَعلَ ُمون (سبأ‬ ً ‫ِيرا َونَذ‬ ْ ِ َّ‫سلنَاكَْ إِ َّّْل كَافَّ ْةً ِللن‬ ً ‫اس بَش‬ َ ‫َو َما أَر‬ “And We have not sent you (O Muhammad Saw ) except as a giver of glad tidings and a Warner to all mankind, but most of men know not” (34:28) 1 University of Sharjah Faculty of Shari’ah and Islamic Studies The above verses are directed to all human beings to help them recogize that Muhammad  was sent by Allah to all mankind, and the message of Islam has not been confined to a certain group of people. Although Islam started in the Arabian Peninsular and Prophet Muhammad  was an Arab, this does not implicate that his teachings are only restricted for the Arabs. Islamic Shari’ah as the last revelation from Allah to mankind marks its appropriateness to be implemented and advocated until the Day of Judgment. There will be no other revelation or Prophet after Muhammad  as it is mentioned by the Qur’an: ً ‫ع ِليمْا‬ َّْ َْ‫للاِ َو َخات َ َْم النَّ ِب ِيينَْ َوكَان‬ َ ْ‫للاُ ِبك ُِْل شَيء‬ ُ ‫َما كَانَْ ُم َح َّمدْ أ َ َبا أ َ َحدْ ِمنْ ِر َجا ِلكُمْ َولَ ِكنْ َر‬ َّْ ‫سو َْل‬ )40:‫(األحزاب‬ “Muhammad is not the father of any one of you men; he is God’s Messenger and the seal of the prophets: God knows everything (33:40). One of the basic principles in Islam is that it respects human beings and human rights. All human beings are to be treated respectfully regardless of their status and even their belief. The Qur’an emphasizes this point when it addresses all human beings: َ ْ‫ت َوفَضَّلنَا ُهم‬ ْ‫علَى َكثِير‬ َّ ‫َولَقَدْ ك ََّرمنَا بَنِي آ َد َْم َو َح َملنَا ُهمْ فِي البَ ِْر َوالبَح ِْر َو َر َزقنَا ُهم ِمنَْ ال‬ ِْ ‫طيِبَا‬ ْ ‫ِم َّمنْ َخلَقنَا تَف ِضي‬ (70 ‫لً )اإلسراء‬ “We have honoured the children of Adam and carried them by land and sea; We have provided good sustenance for them and favoured them specially above many of those We have created.”. (17: 70) This verse is not addressing Muslims or a certain group of people. It includes all human beings; Muslims and non-Muslims. Human’s life and dignity, regardless 2 University of Sharjah Faculty of Shari’ah and Islamic Studies of man’s belief, is sanctified in Islam. For instance, if a person is drowning or involved in an accident, it is the duty of those who are present to take whatever required action within their capability to save the life of the drowning person or the accident’s victim. It is also forbidden to kill others without any legitimate reasons. The Qur’an reiterate this point when it said: ‫سل َطانْا ً فَل‬ ُ ‫ق َو َمنْ قُتِ َْل َمظلُومْا ً فَقَدْ َجعَلنَا ِل َو ِليِ ِْه‬ َّْ ‫س الَّتِي َح َّر َْم‬ ِْ ‫للاُ إِ َّّْل بِال َح‬ َْ ‫َوّل تَقتُلُوا النَّف‬ ُ ‫يُس ِرفْ فِي القَت ِْل إِنَّ ْهُ كَانَْ َمن‬ (33:‫صورْا ً )االسراء‬ “Do not take life, which God has made sacred, except by right: if anyone is killed wrongfully, We have given authority to the defender of his rights, but he should not be excessive in taking life, for he is already aided [by God].” (Al-Isra’: 33) The divine care towards human is evident in the subjection of all other creatures to be in the service of human. Furthermore, human is created to be representative of God. Therefore, it is said in Islam that human is ‘khalifatullah’ vicegerent of God on earth. To facilitate mankind’s mission and issue of being representative of God on earth; God has subjected the universe for human and grant him all necessities and required instrument and tools. In other word, whatever is on the universe is set under control of mankind, he/she has ability to mold it; get benefit out of it or to misuse it. The Almighty Allah says: ْ ِ ‫ت َو َما فِي األَر‬ "َْ‫ض َج ِميعْا ً ِمن ْهُ ِإنَّْ ِفي ذَ ِلكَْ ََلياتْ ِلقَومْ َيتَفَك َُّرون‬ ِْ ‫اوا‬ َّ ‫س َّخ َْر لَكُمْ َما ِفي ال‬ َ ‫س َم‬ َ ‫" َو‬ )13:‫(الجاثـية‬ “He has subjected all that is in the heavens and the earth for your benefit, as a gift from Him. There truly are signs in this for those who reflect.” (45: 13) 3 University of Sharjah Faculty of Shari’ah and Islamic Studies The above verse indicates that Allah has created all what is in the heavens and earth to be utilized by mankind. They can enjoy different kinds of foods, plants, animals and other creatures of Allah. In addition, they can benefit the different kinds of earth resources such as gold, silver, iron, etc…. The divine care towards humans is also evident in way of Allah’s creation of humans. Allah has created mankind in the best physical manner as mentioned by al- Qur’an: )4:‫ن تَق ِويمْ (التين‬ َ ‫سانَْ ِفي أَح‬ ِْ ‫س‬ ِ ‫لَقَدْ َخلَقنَا‬ َ ‫األن‬ “We have indeed created man in the best of moulds” (95: 4) Qur’an tells us that human being’s creation went through several stages; Clay, sperm, clot, flesh, bone, bones & lump flesh and then be formed into his current picture. So, human is fashioned in a best and most beautiful shaping and form. Moreover, human is created with free will; he/she has potential to choose. It is realized in the nature that heaven and earth and mountains are in total submission to the law of nature set by God; with no choice to do otherwise. The Creation of the humans testifies that mankind is created by non but Allah; the great creator. Since, human being did not create themselves and could never create themselves. َْ‫غي ِْرْشَيءْأَمْْ ُه ُمْال َخا ِلقُون‬ َ ْ‫أَمْ ُخ ِلقُواْ ِمن‬ "They must then have a creator. Wereْtheyْcreated by nothing or were they themselves creators?" 52: 35. Therefore, human is addressed to fulfill his mission on earth by worshiping his creator. 4 University of Sharjah Faculty of Shari’ah and Islamic Studies "ْ‫ْواس ُجدُواْ ِ ََّلِلِْالَّذِيْ َخلَقَ ُهنَّ ْإِنْكُنتُم‬ َ ‫ْوّلْ ِللقَ َم ِر‬ َ ‫ْوالقَ َم ُرّْلْتَس ُجدُواْ ِللشَّم ِس‬ َ ‫س‬ُ ‫ْوالشَّم‬ َ ‫َو ِمنْآيَاتِ ِهْاللَّي ُل‬ ُ ‫ْوالنَّ َه‬ َ ‫ار‬ َْ‫إِيَّاهُْتَعبُدُون‬ “And from among His Signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun, nor to the moon, but prostrate yourselves to Allâh Who created them, if you (really) worship Him.” 41: 37. Second, how does Islam view the Universe? As mentioned earlier, the universe was created with the purpose to serve mankind. Consequently, humans have to thank Allah and make use of what is in the universe according to what is prescribed by Allah and His messenger . They shall not transgress the limits set by Allah and shall not misuse the facilities bestowed upon them by Allah. For instance, Islam does not allow people to waste the resources available for them. Food shall be consumed to fulfil the need and shall not be wasted. The destruction of forest unnecessarily is also forbidden in Islam. Allah says in the Qur’an: ‫للاُ ِإلَيكَْ َوّل‬ َ ‫س نَ ِصيبَكَْ ِمنَْ الدُّنيَا َوأَحسِنْ َك َما أَح‬ َّْ َْ‫سن‬ َْ ‫َّار اَل ِخ َر ْةَ َوّل تَن‬ َّْ َْ‫َوابت َ ِْغ فِي َما آتَاك‬ َْ ‫للاُ الد‬ )77:‫سدِينَْ (القصص‬ ِ ‫ب ال ُمف‬ ُّْ ‫للاَ ّل يُ ِح‬ ْ ِ ‫سا َْد فِي األَر‬ َّْ َّْ‫ض إِن‬ َ َ‫تَب ِْغ الف‬ Seek the life to come by means of what God has granted you, but do not neglect your rightful share in this world. Do good to others as God has done good to you. Do not seek to spread corruption in the land, for God does not love those who do this,’ )28:77) Third, how does Islam view Worldly life? When Allah created human beings and gave them the responsibilities to uphold His commandment in this world, surely the human beings are expected to discharge their duties accordingly. Allah will reward those who follow His 5 University of Sharjah Faculty of Shari’ah and Islamic Studies commandment and will punish those who do otherwise. Therefore, this worldly life must not be the ultimate goal for mankind to achieve whatever they want, but they must also struggle for the hereafter. Islam views this worldly life as follows: o This world is the cultivation place for the hereafter. The Qur’an reminded human beings by saying: َ‫ار َوأُد ِخ َْل ال َجنَّ ْة‬ ِْ َّ‫َن الن‬ َْ ‫وركُمْ يَو َْم ال ِقيَا َم ِْة فَ َمنْ ُزح ِز‬ ِْ ‫ح ع‬ ِْ ‫ُك ُّْل نَفسْ ذَائِقَ ْةُ ال َمو‬ َ ‫ت َو ِإنَّ َما ت ُ َوفَّونَْ أ ُ ُج‬ ِْ ‫ع الغُ ُر‬ )185:‫ور (آل عمران‬ َْ َ‫فَقَدْ ف‬ ُْ ‫از َو َما ال َحيَا ْةُ الدُّنيَا ِإ َّّْل َمتَا‬ “Every soul will taste death and you will be paid in full only on the Day of Resurrection. Whoever is kept away from the Fire and admitted to the Garden will have triumphed. The present world is only an illusory pleasure” (3: 185) o Enjoyment is allowed according to the guidance of the Qur’an and Sunnah. Allah the Almighty knows that it is the necessity of each and every human being to enjoy this worldly life. However, He has given the guidance and differentiated between what is lawful and unlawful. All the rules and regulations pertaining to this matter were revealed for the benefit of mankind. When Islam forbade fornication, adultery and all immoral actions as it is for the benefit of mankind. The Qur’an admits the need for enjoyment when it says: َّ ‫ب َوال ِف‬ ْ‫ض ِة‬ ِْ ‫ير ال ُمقَن َط َر ِْة ِمنَْ الذَّ َه‬ ِْ ‫اط‬ِ َ‫اء َوالبَنِينَْ َوالقَن‬ ِْ ‫س‬َ ِ‫ت ِمنَْ الن‬ ِْ ‫ش َه َوا‬ َّ ‫ب ال‬ ُّْ ‫اس ُح‬ْ ِ َّ‫ُز ِينَْ ِللن‬ ‫ب (آل‬ ِْ ‫للاُ ِعن َد ُْه ُحسنُْ ال َمآ‬ ُْ ‫ث ذَ ِلكَْ َمتَا‬ َّْ ‫ع ال َح َيا ِْة الدُّن َيا َو‬ ِْ ‫س َّو َم ِْة َواألَن َع‬ ِْ ‫ام َوال َحر‬ َ ‫َوال َخي ِْل ال ُم‬ )14:‫عمران‬ “The love of desirable things is made alluring for men– women, children, gold and silver treasures piled up high, horses with fine 6 University of Sharjah Faculty of Shari’ah and Islamic Studies markings, livestock, and farmland– these may be the joys of this life, but God has the best place to return to.” (2: 14) o Moderation in enjoying the permissible things in this world is one of the fundamental teachings of Islam. One should always be moderate and not be extreme in all spheres of life. This includes lifestyle, spending and even in doing Ibadan. The Prophet  was a person who practiced moderation in his life and he is reported to have said: ‫خيرْاألمورْأوسطها‬ “The best thing is to be moderate” (in everything) o The Qur’an has also allowed human beings to utilize the worldly things when it says: َْ ‫ق قُلْ ِه‬ ْ‫ي ِللَّذِينَْ آ َمنُوا فِي ال َحيَا ِة‬ ِْ ‫الرز‬ ِ َْ‫ت ِمن‬ َّ ‫ج ِل ِعبَا ِد ِْه َوال‬ ِْ ‫ط ِيبَا‬ َّْ َ‫قُلْ َمنْ َح َّر َْم ِزينَ ْة‬ َْ ‫للاِ الَّتِي أَخ َر‬ )32:‫ت ِلقَومْ يَعلَ ُمونَْ (ألعراف‬ ِْ ‫ص ْةً يَو َْم ال ِقيَا َم ِْة َكذَ ِلكَْ نُفَ ِص ُْل اَليا‬ َ ‫الدُّنيَا َخا ِل‬ Say [Prophet], ‘Who has forbidden the adornment and the nourishment God has provided for His servants?’Say, ‘They are [allowed] for those who believe during the life of this world: they will be theirs alone on the Day of Resurrection.’ This is how We make Our revelation clear for those who understand. (Al Aáraf:32) Allah is he who brought this universe to existence, created man in the best form, embedded in his nature servitude and submission to Him, subjected human reason to the belief in His Lordship and His exclusive worthiness of being worshipped. It is Allah whom all nations unanimously testify to His guardianship. 7 University of Sharjah Faculty of Shari’ah and Islamic Studies Fundamentals of Islamic Culture Islamic Aqidah (Creed) Linguistic Meaning of Aqidah Aqidah: means “belief,” as it is a reflection of Islamic worldview and its belief system. Term Aqidah means to tie, or firmly believe. It is to fully observe one’s faith by stating it with the tongue, endorsing it with the heart and acting on its principles” Technical Meaning of Aqidah Aqidah is the thing which peoples' hearts affirm and believe in, i.e. the things that they accept as true. It then means matters that are held as certain beliefs, with no taint of doubt. It also stresses firm creed that one's heart is fixed upon without any wavering or doubt. Islamic Aqidah denotes a firm and unwavering faith which will never be opened to any sort of doubt by its beholder. This is by way of believing in Allah and what is due to Him of worship and obedience, His Angels, Scriptures, Prophets/Messengers, Last day as well as Allah's predestination -Al-Qada. In the Hadith of Jibril, the Prophet explained the pillars of Aqidah (faith) in which every Muslim must believe, when he was asked, "What is Iman?", and he replied, "To believe in Allah, His angels, His books, His messengers, the Last Day and predestination of good and evil. 8 University of Sharjah Faculty of Shari’ah and Islamic Studies It is obligatory for every Muslim to know these pillars and to learn them with a correct understanding and believe in them. One will not be considered to be a true Muslim just by knowing and understanding these pillars until one comes to the level where one submits and implements what is described, in the Hadith of Jibril as Iman. Significance of Aqidah  The main aim of Islamic Aqidah is to make one believe and acknowledge the existence and unity of Allah, the most High.  Islamic Aqidah is the primary and most important aspect in developing the Islamic character as it provides the correct answer to persistent fundamental questions. The positive consequences of belief on the personality are: Unity of perception, peace of mind and happiness, self- judgment.  It provides Muslims with the true knowledge and explanation about the world seen and unseen as they are explained in the Qura'n. Scope of Islamic Aqidah The scope of Islamic Aqidah can be deduced from the following verses: :‫قال تعالى‬ ْ‫ْوال َمآلئِ َك ِة‬ َ ‫ْاَلخ ِر‬ َ ِ‫ْولَـ ِكنَّ ْال ِب َّرْ َمنْآ َمنَ ْ ِباَلِل‬ ِ ‫ْواليَو ِْم‬ َ ‫ب‬ِ ‫ْوال َمغ ِر‬ َ ‫ق‬ ُ ‫سْال ِب َّرْأَنْت ُ َولُّوا‬ ِ ‫ْو ُجو َهكُمْقِبَلَْال َمش ِر‬ َ ‫لَّي‬ َْ‫ْوالنَّ ِب ِيين‬ َ ‫ب‬ِ ‫َوال ِكتَا‬ God the Almighty said: “It is not righteousness that you turn your faces towards East or West; but righteousness is to believe in Allah and the Last Day and the Angels and the Book and the Messengers.” 2:177. 9 University of Sharjah Faculty of Shari’ah and Islamic Studies ِ ‫قْبَينَ ْأ َ َحد‬ ْ‫ْمن‬ ُ ‫س ِل ِه َّْلْنُفَ ِر‬ ُْ ‫ْو ُر‬ َ ‫ْو َم َلئِ َكتِ ِه‬ َ ‫ْو ُكتُبِ ِه‬ َّ ِ‫ْوال ُمؤ ِمنُونَ ْ ُكلٌّْآ َمنَ ْب‬ َ ِ‫اَلِل‬ َ ‫ْر ِب ِه‬ ِ ‫سو ُلْبِ َماْأُن ِزلَْإِلَي ِه‬ َ ‫ْمن‬ َّ َ‫آ َمن‬ ُ ‫ْالر‬ ْ‫س ِل ِه‬ ُ ‫ُر‬ “The Messenger (Muhammad SAW) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say), "We make no distinction between one another of His Messengers". 2:285. In light of the aforementioned verses, there are sixth articles of faith that constitute Muslim’s belief system as follows: 1- Belief in Allah. 2- Belief in His Angels. 3- Belief in His Books. 4- Belief in His Messengers. 5- Belief in the Last Day. 6- Belief in the Divine preordainment and its good and evil consequences. 10 University of Sharjah Faculty of Shari’ah and Islamic Studies First: Belief in God Belief in God is the first and foremost pillar of the six pillars of Iman (faith). The Prophet and Messengers are mainly sent to invite their people for belief in God: َْ‫غوت‬ َّ ‫ْواجتَنِبُواْال‬ ُ ‫طا‬ ‫وّلْأ َ ِنْاعبُد‬ َْ َ‫ُواْللا‬ َّ ً ‫س‬ َّ ‫َولَقَدْبَعَثنَاْفِيْك ُِلْأ ُ َّمة‬ ُ ‫ْر‬ “And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid Taghut.” (16:36) Belief in God is basically based on two foundations, as follows: 1) Proving God’s Existence 2) Proving God’s Oneness First: Proving God’s existence: a. Evidence of Human’s Fitrah (Human’s Natural Instinct”: Fitrah indicates that all humans are capable of knowing God in His transcendence. It is the state of nature in which every man is born. And it is shared by all humans. It also helps to develop the conscience of humans, to help them conform what they ought to do, and what they ought to avoid. In other words, the natural disposition will help to guide human beings to conform to the way of life in Islam. Therefore, Islam is called religion of natural disposition (Din al Fitrah). Human is inclined to believe in Allah. However, man is surrounded by many things, such as customs, traditions and distorted beliefs that corrupt this nature. This evidence can be more witnessed in the human being when he is in distress or difficulty; he would immediately seek Allah’s support. َْ‫ْالدينَ ْفَلَ َّماْنَ َّجا ُهمْ ِإلَىْال َب ِرْ ِإذَاْ ُهمْيُش ِْركُون‬ ِ ُ‫اْللاَْ ُمخ ِل ِصينَ ْلَه‬ َ َ‫فَ ِإذ‬ َّ ‫اْر ِكبُواْ ِفيْالفُل ِكْ َدع َُو‬ 11 University of Sharjah Faculty of Shari’ah and Islamic Studies God said: “Now, if they embark on a boat, they call on Allah, making their devotion sincerely (and exclusively) to Him; but when He had delivered them safely to (dry) land, Behold, they give a share (of their worship to others)!” 29: 65. We have clear example in the case of Pharaoh. When drowning overtook him, he said: َ ‫قَالَْآ َمنتُ ْأَنَّهُ َّْلْ ِإ َٰلَهَْ ِإ َّّلْالَّذِيْآ َمنَتْبِ ِهْبَنُوْ ِإس َرائِيل‬ ِ َ‫َْوأَن‬ َْ‫اْمنَ ْال ُمس ِل ِمين‬ "I believe that none has the right to be worshipped but He (Allah); in Whom the Children of Israel believe, and I am one of the Muslims (those who submit to Allâh's Will). (10:90) b. Evidence of causation: It is rational and logical that any creation must have a creator, Allah says: َْ ‫ت َواألَر‬ َْ‫ض بَل ّل يُوقِنُون‬ ِْ ‫اوا‬ َّ ‫غي ِْر شَيءْ أَمْ ُه ُْم ال َخا ِلقُونَْ * أَمْ َخلَقُوا ال‬ َ ‫س َم‬ َ ْ‫أَمْ ُخ ِلقُوا ِمن‬ [35-36:‫]الطور‬ “Were they created of nothing, or were they themselves the creators or did they create the heavens and the earth? Nay, they have no firm belief.” (35-36) This is called the law of causality as nothing happens by itself. Human reason inevitably confirms that this universe has a great creator; for the sound reason agrees that this universe is a created thing that did not bring itself to being, hence, it must have an originator. If people have not created themselves or if they have not created heavens or earth, there is no explanation other than that there must be a Creator who has created everything; namely He is Allah. Allah is the one who brought this universe to existence, created man in the best form, embedded in his 12 University of Sharjah Faculty of Shari’ah and Islamic Studies nature servitude and submission to Him, subjected human reason to the belief in His Lordship and His exclusive worthiness of being worshipped. c. Evidence of universe: Anyone who wonders about the universe can see the greatness of Allah’s creation, in every part of this vast universe, in its skies, lands, human, animals and all creatures. Allah says: ُْ ‫ف َبينَ ْهُ ث ُ َّْم َيج َعلُ ْهُ ُركَا ًما فَت َ َرى ال َودقَْ َيخ ُر‬ ْ‫ج ِمنْ ِخ َل ِل ِه‬ ُْ ‫س َحابًا ث ُ َّْم يُؤ َِل‬ َّْ َّْ‫أَلَمْ ت َ َْر أَن‬ َ ‫للاَ يُز ِجي‬ ‫يب بِ ِْه َمن َيشَاء َو َيص ِرفُ ْهُ عَن َّمن َيشَاء َيكَا ُْد‬ ُْ ‫س َماء ِمن ِج َبالْ ِفي َها ِمن بَ َردْ َفيُ ِص‬ َّ ‫َويُنَ ِز ُْل ِمنَْ ال‬ [43 ‫ار ]النور‬ َ ‫ب ِباألَب‬ ِْ ‫ص‬ ُْ ‫سنَا َبرقِ ِْه َيذ َه‬ َ “See you not that Allâh drives the clouds gently, then joins them together, then makes them into a heap of layers, and you see the rain comes forth from between them. And He sends down from the sky hail (like) mountains, (or there are in the heaven mountains of hail from where He sends down hail), and strike therewith whom He will, and averts it from whom He wills. The vivid flash of its (clouds) lightning nearly blinds the sight.”(24:43) In other Verses, He says ‫للاُ فَأَنَّى‬ ْ ‫ي ِ ذَ ِل ُك ُْم‬ ْ ‫ت ِمنَْ ال َح‬ ِْ ِ‫ج ال َمي‬ ُْ ‫ت َو ُمخ ِر‬ ِْ ِ‫ي ِمنَْ ال َمي‬ ُْ ‫ب َوالنَّ َوى يُخ ِر‬ َّْ ‫ج ال َح‬ ُْ ‫للاَ فَا ِل‬ ِْ ‫ق ال َح‬ ْ َّْ‫إِن‬ ْ‫يم‬ ِ ‫يز العَ ِل‬ ُْ ‫س َوالقَ َم َْر ُحسبَانًا ذَ ِلكَْ تَقد‬ ِْ ‫ِير العَ ِز‬ َ ‫احِ َو َجعَ َْل اللَّي َْل‬ َْ ‫س َكنًا َوالشَّم‬ ْ َ‫اإلصب‬ ِ ‫ق‬ُْ ‫تُؤفَكُونَْ *فَا ِل‬ [95-96-97-98-99:‫]األنعام‬ Verily! It is Allâh Who causes the seed -grain and the fruit -stone (like date -stone, etc.) to split and sprout. He brings forth the living from the dead, and it is He Who brings forth the dead from the 13 University of Sharjah Faculty of Shari’ah and Islamic Studies living. Such is Allâh, then how are you deluded away from the truth?* (He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the All-Mighty, the All-Knowing.” (6: 95-96-97- 98-99) D. Evidence of guidance: Allah not only created, but also guided the creatures to play their role and functions that Allah placed for them in the universe. ‫ش َج ِْر َو ِم َّما يَع ِرشُونَْ *ث ُ َّْم ُك ِلي ِمن‬ ِْ َ ‫َوأَو َحى َربُّكَْ إِلَى النَّح ِْل أ‬ َّ ‫ن ات َّ ِخذِي ِمنَْ ال ِجبَا ِْل بُيُوتًا َو ِمنَْ ال‬ ِ ‫طونِ َها ش ََرابْ ُّمخت َ ِلفْ أَل َوانُ ْهُ فِي ِْه‬ ِ َّ‫شفَاء ِللن‬ ْ‫اس‬ ُ ُ‫ج ِمن ب‬ ْ ُ‫ك ذُل‬ ُْ ‫لً يَخ ُر‬ ُ ‫ت فَاسلُ ِكي‬ ِْ ِ‫سبُ َْل َرب‬ ِْ ‫ك ُِْل الث َّ َم َرا‬ [68-69 ‫إِنَّْ فِي ذَ ِلكَْ َليَ ْةً ِلقَومْ يَتَفَك َُّرونَْ ]النحل‬ And your Lord inspired the bee, saying: "Take you habitations in the mountains and in the trees and in what they erect "Then, eat of all fruits, and follow the ways of your Lord made easy (for you)." There comes forth from their bellies, a drink of varying colour wherein is healing for men.Verily, in this is indeed a sign for people who think.[16: 68-69] Second: Proving God’s Oneness (Tawhid) Literal and Technical Meaning of Tawhid: Literary: it comes from Arabic word wahhada -‫ و ّحد‬- which means to unite, unify, or consolidate. In another word Tawhid is a unification (to make something one), or asserting oneness. Word Shirk or association comes contrary to al- tawhid. 14 University of Sharjah Faculty of Shari’ah and Islamic Studies Technically: Tawhid means realizing and maintaining of Allah’s unity in all of man’s action which directly or indirectly relate to Him. Tawhid is an act of affirming Allah to be the one, the absolute, transcendent, Creator, the Lord and the Master of all creation. Tawhid means that Allah is one and the only God, He has no partners whatsoever. There is nothing comparable to Him, His essence, His attribute, or to His actions. Tawhid therefore is the conviction and witnessing that “there is no God but Allah.” Types of Tawhid: Belief in oneness of God is based on three dimensions: 1) Tawhid Al-Ruboobiyyah (Belief in Allah’s Divinity): It is to believe that Allah is the Lord, Creator, knower of unseen, provider, the controller of all affairs. It is to believe that only Allah provides sustenance for his creatures and no one else. It is to believe that only Allah knows the unseen. 2) Tawhid Al-Uluhiyyah (Belief in Allah’s Godhood) It is to believe that God has “no associate or partner.” It is to sincerely worship Allah alone. It is to have faith and full trust only in Allah. 3) Tawhid Al-Asm’a Wa Al-Sifat (Belief in the Unique “99 Names of God and His Attributes”: It is to glorify Allah’s names and attributes above any comparison to those of creation: belief in what Allah and His prophet (PBUH) have described Allah in a manner befitting His Perfection and Glory without 15 University of Sharjah Faculty of Shari’ah and Islamic Studies attempting visualize the manner of description. It is to believe in all names and attributes of Allah found throughout the Qur’an) as follows:  Al-sifat Al-Nafsiyah (the attributes that belongs only to Allah) Like Al- Wujud (Self-Existence)  Al-Sifat At-Tanzihiyya (the attributes which negate all descriptions that do not apply to God) like Oneness, Beginninglessness, Endlessness, Self- Subsistence, and Transcendence.  Sifat Al-Maani (attributes of perfection that are necessary qualities of Allah) Like Life, Power, Knowledge, Will, Hearing, Sight, Speech.  Virtues of Belief in Allah:  Builds in the individual the love and glorification of Allah.  Achieving ultimate happiness in this worldly life and the Hereafter.  Attaining psychological peace and spiritual strength that leads to following His commands and avoiding His prohibitions.  Gaining inner peace. 16 University of Sharjah Faculty of Shari’ah and Islamic Studies Second: Belief in Angels Angles are God’s messengers to Prophets and whomever Allah wills among the humans. For Example, angel Gabriel handed over the Qur’an to Prophet Muhammad . Allah created angels from light. Unlike humans, angles have no free will. Their sole purpose is worshiping God. They don’t eat, drink, or sleep. They are pure and genderless and free of physical needs. They accompany, guide, and protect people at all times. They only obey Allah and act upon His commands and they can nevre disobey Allah. An important aspect that we need to know about angels is that they do not know the future or unseen except whatever Allah instructs or informs them of. They have wings, as the Almighty Allah says: ِ ‫ْو ُربَ َٰـ َعْْۚيَ ِزيدُْفِىْٱل َخل‬ ْ‫قْ َما‬ َ ‫َٰث‬ َ ‫س ًلْأ ُ ۟و ِل ٰٓىْأَجنِ َح ٍۢةْ َّمثنَ َٰى‬ َ ‫ْوثُلَـ‬ ُ ‫ْر‬ ِ ‫ِْوٱألَر‬ ُ ‫ضْ َجا ِع ِلْٱل َملَ َٰـٰٓئِ َك ِة‬ َْ ‫س َمـ َٰ ََٰوت‬ ِ َ‫َُْلِلِْف‬ َّ ‫اط ِرْٱل‬ َّ ِ ‫ٱل َحمد‬ ْ‫علَ َٰىْك ُِلْشَى ٍۢءْقَدِير‬ َ َْ‫شا ٰٓ ُءْْۚإِنَّ ْٱ ََّلِل‬ َ َ‫ي‬ “[All] praise is [due] to Allah , Creator of the heavens and the earth, [who] made the angels messengers having wings, two or three or four. He increases in creation what He wills. Indeed, Allah is over all things competent.” )Qur’an, 35:1( They are capable of assuming various noble forms. Prophet Muhammad  saw Gabriel in his true form twice. He was also seen in a human Nobel form by Prophet Abraham, Muhammad and Mariam. َ ْ‫اْرو َحنَاْفَت َ َْمثَّلَْلَ َهاْبَش ًَرا‬ ‫س ِويا‬ َ ‫ْح َجابًاْفَأَر‬ ُ ‫سلنَا ْٰٓإِلَي َه‬ ِ ‫ْفَٱت َّ َخذَت‬ ِ ‫ْمنْدُونِ ِهم‬ "Then We sent to her Our angel, ˹Gabriel,˺ appearing before her as a man, perfectly formed." (Qur’an, 19:17) 17 University of Sharjah Faculty of Shari’ah and Islamic Studies “Gabriel (Allah be pleased with him) came to Allah's Messenger (‫ )ﷺ‬and there was with him Umin Salama and he began to talk with him. He then stood up, whereupon Allah's Messenger (‫ )ﷺ‬said to Umm Salama: (Do you know) who was he and what did he say? She said: He was Dihya (Kalbi). He reported Umm Salama having said: By Allah, I did not deem him but only he (Dihya) until I heard the address of Allah's Apostle (‫ )ﷺ‬informing him about us.” (Sahih Muslim) Belief in angles, the second pillar of Iman, is obligatory in Islam. A Muslim will not have a complete and correct Iman unless he believes in them all. The Almighty Allah says: ِ ‫قْ َبينَ ْأ َ َح ٍۢد‬ ْ‫ْمن‬ ُ ‫ْو َملَ َٰـ ٰٓ ِئ َك ِت ِْهۦْ َو ُكت ُ ِب ِْهۦْ َو ُر‬ ُ ‫س ِل ِْهۦْ َّلْنُفَ ِر‬ َ ِ‫نْربِ ِْهۦْ َْوٱل ُمؤ ِمنُونَ ْْۚ ُكلٌّْ َءا َمنَ ِْْبٱ ََّلِل‬ َّ ‫ْم‬ ِ ُ ‫سو ُلْبِ َما ْٰٓأ‬ ِ ‫نزلَْ ِإلَي ِه‬ َّ ‫َءا َمنَ ْٱ‬ ُ ‫لر‬ ُْ ‫اْو ِإلَيكَ ْٱل َم ِص‬ ‫ير‬ َ َ‫ْربَّن‬ َ َ‫غف َرانَك‬ ُ ْْۖ‫اْوأ َ َطعنَا‬ َ َ‫س ِمعن‬ ۟ ُ‫ْوقَال‬ َ ْ‫وا‬ َ ْۚ‫س ِل ِْهۦ‬ُ ‫ُّر‬ The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." (Qur'an, 2:285) Angels Duties Angels carry out different tasks that are assigned to them by the Creator, such as: 1. Jebreel is entrusted with conveying the message of Allah to the Prophets. 2. Mikaéel is entrusted with rain and plants 3. Israfeel is entrusted with blowing the horn on the Day of Judgment 4. Izraéel is entrusted with withdrawing souls at death. 5. Malik is the guardian of Hell 6. Redhwan is the guardian of heaven. 18 University of Sharjah Faculty of Shari’ah and Islamic Studies 7. Munkar & Nakir are the angels entrusted with questioning the dead on matters that are relevant to his/her God, prophet, religion and belief. 8. Raqib & Atid are the angels entrusted with recording human’s good deeds and bad deeds. ْ‫عتِيد‬ َ ‫ْمنْقَولْإِ َّّلْلَدَي ِه‬ َ ْ‫ْرقِيب‬ ِ ‫ظ‬ُ ‫لش َما ِلْقَ ِعيدْ َّماْيَل ِف‬ ِ ‫ْوع َِنْٱ‬ َ ‫ين‬ ِ َ‫إِذْيَتَلَقَّىْٱل ُمتَلَ ِقي‬ ِ ‫انْع َِنْٱليَ ِم‬ “)Remember( that the two receivers )recording Angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions. Not a word does he (or she) utter but there is a watcher by him ready )to record it(.” )Qur’an 50:16-18) Their exact number is only known to Allah. Angels are in numbers more than what can be counted. It is said that the heavenly erected house (said to be the counter image of Ka’bah in heavens) is visited daily by 70,000 Angels who never return to it again. Some of the angels are more special than others. Three angels – Jibril, Israfil and Mika’il – are given special importance in Islam. Prophet Muhammad  used to invoke Allah saying: “O Allah, Lord of Jibraīl, Mīkaīl and Israfīl )great angels(, Creator of the heavens and the Earth, Knower of the seen and the unseen. You are the arbitrator between Your servants in that which they have disputed. Guide me to the truth by Your leave, in that which they have differed, for verily You guide whom You will to a straight path.” (Sahih Muslim) 19 University of Sharjah Faculty of Shari’ah and Islamic Studies Third: Belief in the Revealed Books Revelation is the name given to the means of communication employed by Allah for conveying His command and message to Prophets and Messengers. They were sent to guide humanity and as a source of authority. The Almighty Allah says: ِ ‫قْبَينَ ْأ َ َح ٍۢد‬ ْ‫ْمن‬ ُ ‫ْو َملَ َٰـٰٓئِ َكتِ ِْهۦْ َو ُكت ُ ِب ِْهۦْ َو ُر‬ ُ ‫س ِل ِْهۦْ َّلْنُفَ ِر‬ َ ِ‫نْربِ ِْهۦْ َْوٱل ُمؤ ِمنُونَ ْْۚ ُكلٌّْ َءا َمنَ ِْْبٱ ََّلِل‬ َّ ‫ْم‬ ِ ُ ‫سو ُلْبِ َما ْٰٓأ‬ ِ ‫نزلَْ ِإلَي ِه‬ َّ ‫َءا َمنَ ْٱ‬ ُ ‫لر‬ ُْ ‫اْو ِإلَيكَ ْٱل َم ِص‬ ‫ير‬ َ َ‫ْربَّن‬ َ َ‫غف َرانَك‬ ُ ْْۖ‫اْوأ َ َطعنَا‬ َ َ‫س ِمعن‬ ۟ ُ‫ْوقَال‬ َ ْ‫وا‬ َ ْۚ‫س ِل ِْهۦ‬ُ ‫ُّر‬ The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." (Qur'an, 2:285) The principles of religion relating to the Oneness of Allah, His attributes, belief in prophethood, the Day of Judgment, and the concept of reward and punishment for one’s deeds in this worldly life and Hereafter are common in all the revealed books. The divine revelations came in different languages and to address different people and times, but the same basic message is culminated in the Qur’an. Muslims believe without any doubt that Allah has revealed to each one of His messengers a book that bears testimony to all the world of the truthfulness of their missions. The Almighty Allah says: ُ َّ‫يزانَ ْ ِليَقُو َمْٱلن‬ ْ‫اسْبِْٱل ِقس ِط‬ َ ‫ْوٱل ِم‬ َْ ‫َٰب‬ َ َ ‫ِْوأ‬ َ ‫نزلنَاْ َمعَ ُه ُمْٱل ِكتَـ‬ َ ‫سلَنَاْبِْٱلبَيِنَ َٰـت‬ َ ‫لَقَدْأَر‬ ُ َ‫سلن‬ ُ ‫اْر‬ “Indeed, We sent Our messengers with clear proofs, and with them We sent down the Scripture and the balance ˹of justice˺ so that people may administer justice.” (Qur’an, 57:25) 20 University of Sharjah Faculty of Shari’ah and Islamic Studies The Following Divine Books are mentioned in the Qur’an by their names: a. (Al- Suhuf ) The Tablets of Prophet Ibrahim. b. (Al- Zaboor) The Psalms, to Prophet Dawud. c. (Al- Tawrah) The Torah, to Prophet Musa. d. (Al- Injeel) The Gospel, to Prophet Isa (Jesus). e. (Al-Quran) to Prophet Muhammad. Muslims believe in all these books and what Allah has revealed to us about them whether in detail or in general form. They also believe that all what is contained in these books in their original revelation is the truth and guidance for humanity. Qur’an is the final unchanged revelation of Allah. It acts as a guidance to humanity and regulates every phase of their life, practice, laws and morals. Characteristics of the Quran: o The only divine book, which Allah pledged to preserve. ُ ‫ْوإِنَّاْلَ ْهۥُْ َل َح َٰـ ِف‬ َْ‫ظون‬ َ ‫إِنَّاْنَحنُ ْنَ َّزلنَاْٱلذِك َر‬ “We have without doubt, sent down the Message; and We will assuredly guard it (from corruption(” )15:9( o It contains the summery of the divine teachings and commandments by the previous Books (Torah, Zaboor and Injeel). ْ‫علَي ِه‬ َ ْ‫ْو ُم َهي ِمنًا‬ َ ‫ب‬ِ ‫ْمنَ ْٱل ِكت َ َٰـ‬ ِ ً‫ص ِدق‬ ِ ‫اْل َماْ َبينَ ْ َيدَي ِه‬ َ ‫قْ ُم‬ ِ ‫َٰبِْْبٱل َح‬ َ َ ‫ۖ َوأ‬ َ ‫نزلنَا ْٰٓ ِإلَيكَ ْٱل ِكتَـ‬ ْۖ “To you We sent the scripture in truth, confirming the scripture of that came before.”)5:48( 21 University of Sharjah Faculty of Shari’ah and Islamic Studies o The Quran came easy for people to understand and follow. ِ ‫سرنَاْٱلقُر َءانَ ْ ِللذِك ِرْفَ َهل‬ ٍْۢ‫ْمنْ ُّم َّد ِكر‬ َّ َ‫َولَقَدْي‬ “And We have indeed made the Quran easy to understand and remember.” (54:17) o It contains the purpose of Islamic law addressing the causes of happiness in this life and hereafter. o The final revealed Book for all humanity as the Prophet (pbuh) was the last of the Prophets and Messengers. The significance of Belief in Allah’s Revelations are as follows:  They help Muslims to gain more understanding of Allah’s divine legislations and how to act upon them.  They help Muslims to pursue steadfastness on the path of the Creator.  They reflect Allah’s care for humanity by giving them a guidance that help them achieve the purpose of their creation. 22 University of Sharjah Faculty of Shari’ah and Islamic Studies Fourth: Belief in Messengers & Prophets Allah has chosen, from among the humans, Messengers and Prophets to convey God’s Message to humanity. The Almighty Allah says: ٍۢ ً ‫ْۚوكَانَ ْٱ ََّلِلُْع َِز‬ ‫يزاْ َح ِكي ًما‬ َ ْ‫س ِل‬ ُّ ‫علَىْٱ ََّلِلِْ ُح َّجةْبَعدَْٱ‬ ُ ‫لر‬ ِ َّ‫ْو ُمنذ ِِرينَ ْ ِلئ ََّلْيَكُونَ ْ ِللن‬ َ ْ‫اس‬ َ َ‫س ًلْ ُّمبَش ِِرين‬ ُ ‫ُّر‬ [(We sent) messengers as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) messengers; And Allah is Mighty, wise] (4:165) Muslims Believe in all the Prophets and Messengers of Allah. Not all prophets are messengers, but all messengers are also prophets. A Prophet is one who receives a revelation, while a Messenger is one who receives revelation and a command to convey it to others. Although they bore a divine message, the Messengers were nonetheless human beings who ate food, required sleep, married, had children, grew old, and passed away like all other human servants of God. They were trustworthy, divinely protected from sin, and did not betray their trust. They were highly intelligent, exceptionally righteous, of excellent character and free of repulsive traits or features. Muslims believe in all the Messengers and Prophets; Adam was first and Muhammad was last (Also incl. Noah, Abraham, Isaac, Moses, David, Jesus, etc.). َْ‫خات َ َمْٱلنَّبِيِـۧن‬ َْ ‫ْو‬ َ ِ‫سولَْٱ ََّلِل‬ َّ ‫ْولَ َٰـ ِك‬ ُ ‫نْر‬ َ ‫نْر َجا ِلكُم‬ ِ ‫ْم‬ِ ‫ْۖ َّماْكَانَ ْ ُم َح َّمدْأَبَا ْٰٓأ َ َح ٍۢد‬ [But he is the Messenger of Allah and the Last of the prophets] (Qur’an 33:40) “And (We sent) messengers We have mentioned to you before and messengers We have not mentioned to you” (Al-Nisa’a:164) 23 University of Sharjah Faculty of Shari’ah and Islamic Studies Messengers and Prophets transmitted God’s messages to His creation and guided people by being a good example for them. There are 25 Messengers mentioned by their names in the Qur’an. Some of Messengers was not mentioned in detail but was referred to in general. Ulu Al-Azim (Messengers of Strong will) are five: Noah, Abraham, Moses, Jesus and our Prophet Muhammad, May peace of Allah be on them all. ۟ ‫س َٰ ٰٓىْْۖأَنْأ َ ِقي ُم‬ َ ‫صينَاْبِ ِ ٰٓهْۦْ ِإب َٰ َر ِهي َمْ َو ُمو‬ َ َ‫ِىْأَو َحينَا ْٰٓ ِإلَيك‬ ْ‫وا‬ َ ‫ْو ِعي‬ َ ‫س َٰى‬ َّ ‫اْو‬ َ ‫ْو َم‬ ٰٓ ‫اْوٱلَّذ‬ َْ ‫ص َٰىْ ِب ِْهۦْنُو ًح‬ َّ ‫اْو‬ َ ‫ِينْ َم‬ ِ ‫ش ََرعَْلَك‬ ِ ‫ُمْمنَ ْٱلد‬ ۟ ُ‫ْو َّلْتَتَفَ َّرق‬ ‫واْ ِفي ِْه‬ َ َ‫ۖ ٱ ِلدين‬ ْۚ “He has ordained for you ˹believers˺ the Way which He decreed for Noah, and what We have revealed to you ˹O Prophet˺ and what We decreed for Abraham, Moses, and Jesus, ˹commanding:˺ “Uphold the faith, and make no divisions in it.” (Qur’an, 42:13) Miracles of the Prophets: Miracle is an act or event which Allah causes to appear at the hands of His messengers and prophets as purpose of proving the authenticity of their prophetic mission. Allah bestows miracles on his prophets to prove their faithfulness and truthfulness of their message. Miracles are usually to challenge people in what they are expert. Examples of those miracles are:  Fire was made cold for Prophet Ibrahim when he was thrown into it.  Prophet Isa (as) made bird out clay and breath into it became a bird by Allah’s leave. He healed those born blind and lepers. He alive the dead. He declared to his people what they ate and what they stored in their houses. 24 University of Sharjah Faculty of Shari’ah and Islamic Studies  Prophet Musa (as) was given a rod which used to turn into a snake for Pharaoh and his people.  Prophet Muhammad (pbuh) split the moon into two parts. He went for Meeraj (ascension to heavens) and the Quran is his greatest miracle. Prophet Muhammad  taught the Qur’an, preached it, lived it and put it into practice. He was a man who lived a humble life in the service of God. He showed how to be an ideal friend, husband, teacher, ruler, warrior and judge. It is so significance for Muslim to believe in the messengers and Prophets sent by God. Sending them reflects Allah’s divine care for humanity. Therefore, Muslims must be thankful to Allah and follow His Messengers and Prophets. Fifth: Belief in the Day of Judgment Muslims believe in the Last Day or the Day of Judgment. They have a firm belief that this day is assuredly coming. They believe in the minor and major signs that will occur before the end of this worldly life. They believe in Barzakh (life in the grave) and whatever its contains of reward or punishment. They believe in Resurrection day in which the dead will be brought back to life after the angel Israfeel blows in the trumpet for the second time. ُ ‫ث ُ َّمْنُ ِف َخْفِي ِهْأُخ َر َٰىْفَ ِإذَاْ ُهمْقِيَامْ َين‬ َْ‫ظ ُرون‬ “then it shall be blown again, then lo! They shall stand up awaiting” )Qur’an, 39:68). Muslims believe in all events that will occur in the Day of Judgment, (including Al- Hashr (gathering day), Al-Hisab (reckoning), Mizan (scales), Suhuf (records of 25  University of Sharjah Faculty of Shari’ah and Islamic Studies Human’s deeds), Al-Sirat (bridge over fire), Alshaf’ah (inetercession), Jannah (Paradise) and Al-Nar (Hell-fire). َ ْ‫س ٰٓو ٍۢءْت َ َودُّْلَوْأَنَّ ْبَينَ َهاْ َوبَينَ ٰٓهْۥُْأ َ َم ٍۢ ًداْبَ ِعي ًدا‬ ْ‫ْويُ َحذ ُِر ُك ُم‬ ِ ‫اْو َماْع َِملَت‬ ُ ْ‫ْمن‬ ِ ‫سْ َّماْع َِملَت‬ َ ‫ْمنْ َخي ٍۢرْ ُّمحض ًَر‬ ٍۢ ‫يَو َمْت َ ِجدُْ ُكلُّْنَف‬ ٍۢ ‫ْر ُء‬ ْ‫وفِْْبٱل ِعبَا ِد‬ َ ‫ٱ ََّلِلُْنَف‬ َْ ُْ‫س ْهۥ‬ َ ُ‫ْوٱ ََّلِل‬ On the Day when every soul will find itself confronted with all that hath done of good and all that it hath done of evil (every soul) will long that there might be a mighty space of distance between it and that evil.” )3:30( Muslims’ belief in Last Day is essential for Muslim. The Prophet Muhammad  said, “A man is not a believer till he believes in four things: He must testify that there is no god but God and that I am God’s messenger whom He sent with the truth ; he must believe in death and in the resurrection after death; and he must believe in the divine decree." (Narrated by Al-Termidhi) Sixth: Belief in Destiney Al-Qadr (destiny) is the Islamic idea of predestination; the idea that Allah has control over everything and knows everything that will come to pass before it happens. It is a firm belief that every goodness and trial in this world is ordained and imposed by Allah. It is to believe that Whatever occurs, whether physical or immaterial, is only brought into existence through the Will and creative Power of God in perfect accordance with His All-encompassing Knowledge. As for Al-Qada, it is derived from the root word Qada which means to judge, to ordain, or to execute perfectly. For each of His creatures, the Creator has determined and measured out its allotment, including the length of its life, the provisions it will receive, and what will befall it of good and of evil. 26 University of Sharjah Faculty of Shari’ah and Islamic Studies Al-Qadar is sometimes mentioned with al-Qadaa’ in the same statement. If so then each has a distinct meaning. However, when they are mentioned separately, then either one comprises the other. So when they are stated together, then al-Qadar means that which Allah has eternally pre-ordained (in due measure) pertaining to His creation. On the other hand, al-Qadaa' means that which Allah has decreed for His creation of existence, death, or change. In this sense, al-Qadar precedes al- Qadda' when combined in the same sentence. The Levels of Belief in Destiny: 1. Knowledge, as we believe that Allah is All-Knower. God knows what our nature will cause us to do, but he gives us the ability to choose between right & wrong, and so we are held responsible. 2. Recording Destiny, as God wrote down our destiny in the “Preserved Tablet.” 3. Will, as nothing happens or exists in this universe without Allah’s will. 4. Creation, as Allah creates everything. The Almighty Allah says: ْ‫إِنَّاْ ُكلَّْشَىءْ َخلَقنَ َٰـهُْبِقَد ٍَۢر‬ “Indeed, We have created everything, perfectly preordained.” (Qur’an, 54:49) Believing in Destiney is inevitable. Muslims believe that humans have choices and capabilities that are bounded by Allah’s will, for this they will be judged for what they say, do and believe. But this should not lead a Muslim to disregard cause and effect as these are all parts of fate and providence. While outwardly that which comes to a person may appear as good or evil or beneficial or harmful, inwardly it is governed by a divine wisdom that belongs to God alone. 27 University of Sharjah Faculty of Shari’ah and Islamic Studies The secret to the divine decree lies in accepting it with contentment. As one of the pious scholars of the past mentioned, the one who is content with the divine decree is like the lover who is pleased with the acts of his Beloved, whether they are sweet or bitter. Whatever may befall the believer, he or she remains constant in prayers and supplication, seeking that which pleases God. Those who submit to God should be grateful during times of ease and well-being. During times of adversity they should bear their ordeals with humble patience in the knowledge that there is no better disposer of their affairs than the Creator of all things. 28 University of Sharjah Faculty of Shari’ah and Islamic Studies Second Fundamental of Islamic Culture Ibadat (Acts of Worship) Linguistic Meaning of Ibadah Ibadah linguistically means: to worship Allah, to submit to Him in humility and to follow His commands. Ibn Manzoor said: "The meaning of Ibadah is to submit to Allah, invoke Him in humility, and to obey Him" Al Farra said: "The meaning of worship in language is obedience with submission.” Ibn Al Anbari said: “Ibadah requires that a person worships his God, submits to him willingly and follows His orders" AlZubaidi added: "The basis of worship is humility and submission". Other scholars also added: "Submission is acceptance of what Allah ordains while worship is doing what pleases Him" Technical Meaning of Ibadah Ibadah is a comprehensive noun which encompasses everything that Allah loves and accepts of his servants’ public or secret sayings and actions. The concept of Ibadah in light of Qur’an signifies two meanings: First: Monotheism. The Almighty Allah says: ‫ْو َّلْتُش ِركُواْبِ ِهْشَيئ ًا‬ َ َ‫ُواْللا‬ َّ ‫َواعبُد‬ “Worship Allah and associate nothing with Him,” (Qur’an 4:36) Second: Obedience. The Almighty Allah says: 29 University of Sharjah Faculty of Shari’ah and Islamic Studies َّ ‫َأ‬ ْ‫نّْلْتَعبُدُواْالشَّي َطانَ ْْۖإ ِ َّن ُهْ َلكُمْ َعد ٌُّوْ ُّمبِين‬ “that you should not obey the Shaitan (Satan)? Surely he is your open enemy” (Qur’an 30:60) The fundamental parts of “Ibadah” are as follows: a) Full submission to God by following His commands and refraining from whatsoever displeases Him. b) Full love and dedication towards God. Types of Ibadah First: Ibadah of the heart It refers to such conviction of heart as loving Allah, trusting Him, be conscious of Him, thinking well of Him, etc.. ْ‫ْواخشَو ِن‬ َ ‫اس‬ َ ‫َف َلْتَخ‬ َ ‫ش ُواْال َّن‬ “So do not fear the people but fear Me” (5:44) Second: Ibadah of sayings They signify all such acts of worship which is uttered by the tongue as remembrance of Allah, invoking Him, sending peace upon his Prophet, etc.. َّ ‫يَاْ َأيُّ َهاْا َّل ِذينَ ْآ َم ُنواْاذ ُك ُر‬ ‫واْللاَْذِك ًراْ َكثِي ًرا‬ “O you who have believed, remember Allah with much remembrance” (Qur’an 33:41) Third: Ibadah of actions It denotes such acts of worship which engage human physical parts in performing them. These acts of worship are prayer, fasting, giving charities, and Hajj 30 University of Sharjah Faculty of Shari’ah and Islamic Studies (pilgrimage). Ibn ‘Umar reported God's messenger as saying, “Islam is based on five things: the testimony that there is no god but God and that Muhammad is His servant and messenger, the observance of the prayer, the payment of zakat, the Pilgrimage, and the fast during Ramadan.” (Bukhari and Muslim.) It is obviously known in Islam that his purpose in life is to worship God and follow his commands in all affairs of life. Having strong belief and sound worship help Muslim to attain happiness in this worldly life and the Hereafter. Muslim can change his daily habits into acts of worship if he satisfies the following conditions: 1) The act is permitted in Islam. 2) The act is accompanied by a good intention. 3) The act must not keep someone away from his Islamic obligations like prayer, fasting etc… Characteristics of Ibadah 1. Sincerity is the most important characteristic of Ibadah. This means to undertake all the act of worship solely for the sake of Allah. ْ‫ْۚو َٰ َذ ِلكَ ْ ِدينُ ْال َقي ِ َم ِة‬ َ ْ‫واْالزكَا َة‬ َّ َ ‫ص َل َة‬ ُ‫ْويُؤت‬ َّ ‫ْويُ ِقي ُموا ال‬ َّ ‫َو َماْ ُأ ِم ُرواْإ ِ َّّلْ ِليَعبُد‬ ِ ‫ُواْللاَْ ُمخ ِل ِصينَ ْ َل ُه‬ َ ‫ْالدينَ ْ ُح َن َفا َء‬ “And they were not commanded except to worship Allah , [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.” (Qur’an 98:5) Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (‫ )ﷺ‬said, "Almighty Allah says, 'I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his polytheism." [Muslim]. 31 University of Sharjah Faculty of Shari’ah and Islamic Studies 2. Easiness and Removal of Hardships The principle of performing any act of worship is based on easiness and removal of any burden beyond the abilities of human. ْ‫ْو َّلْي ُ ِريدُْب ِ ُكمُْالعُس َر‬ َ ‫ُْللاُْب ِ ُكمُْاليُس َر‬ َّ ‫يُ ِريد‬ “Allah intends for you ease and does not intend for you hardship” (Qur’an 2:185) Abu Huraira reported God’s Messenger as saying, “The religion is ease, but if anyone overdoes it, it gets the better of him; so keep to the right course, approximate to perfection, rejoice, and ask help in the morning, the evening, and some of the latter part of the night.” Bukhari Anas (May Allah be pleased with him) reported: The Prophet (‫ )ﷺ‬said, "Make things easy and do not make them difficult, cheer the people up by conveying glad tidings to them and do not repulse (them)." [Al-Bukhari and Muslim]. Abu Hurayra narrated that the Messenger of Allah(‫ )ﷺ‬said, "When you lead people in the prayer, make it short, because there are among them some people who are weak, ill and old. But when you pray on your own, make it as long as you wish." Abu Hurayra narrated that when a desert Arab got up and passed water in the mosque the people took hold of him, but the Prophet said to them, “Leave him alone, and pour a bucket of water over what he has passed, for you have been sent only to make things easy and not to make things difficult.” Bukhari 3. Balance between the physical and the spiritual Ibadah covers all aspect of human life including the spiritual and the physical ones. All actions can be considered as Ibadah so long as they please Allah and are done in the way the messenger practiced them. 32 University of Sharjah Faculty of Shari’ah and Islamic Studies ‫نسْ َن ِصيبَكَ ْ ِمنَ ْالدُّنيَا‬ َ ْۖ‫ْللاُْالدَّا َرْاَل ِخ َر َة‬ َ َ‫ْو َّلْت‬ ْۖ َّ َ‫ۖ َوابتَغِْفِي َماْآتَاك‬ “But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world.” (Qur’an 28:77) 4. Direct Relationship between God and His Servants: In Islam, a servant enjoys direct relations with his creator and no one to play mediations between servants and their God. ُ ‫يْوليُؤ ِْم ُنواْبِيْ َلعَ َّل ُهمْيَر‬ َْ‫شدُون‬ ُ ‫س َأ َلكَ ْ ِعبَادِيْعَنِيْ َفإِنِيْ َق ِريبْْۖ ُأ ِج‬ َ ‫يبْدَع َو َةْالدَّاعِْإ ِ َذاْ َدعَا ِنْْۖ َفليَستَ ِجيبُواْ ِل‬ َ ْ‫َوإ ِ َذا‬ “And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” (2:186) Brief Summary on the Pillars of Islam First: The testimony of Faith The testimony of faith is to say with conviction “La Illaha IllaAllah, Muhammad Rasulullah,” this testimony means that there is no true God but Allah, and Muhammad is his Messenger.” This declaration contains two parts: The first part refers to Allah Almighty, the Creator of everything and the Lord of the Worlds. It summarizes the concept of the Oneness of Allah which has been covered in our discussion on the articles of faith. It means that none has the right to be worshipped (by any means of worship) but Allah alone, this includes that He has neither partner nor son. This testimony of faith (Shahadah) is a simple formula which should be said with conviction in order to be a Muslim. As for the second part, it shows the full acceptance of Muhammad as a 33 University of Sharjah Faculty of Shari’ah and Islamic Studies Messenger of Allah whose responsibility is to convey the message of Islam to mankind. Second: Performing Prayer: This second pillar is the most important practical aspect of Muslim’s obedience to Allah. It shows the real submission to Allah. Muslim spiritually ascends to heaven via his prayer to Allah. Thus, it confirms that there is no any kind of intermediary between Allah and the worshipper. Muslims performs five prayers a day (dawn, noon, afternoon, sunset and night). These prayers are observed at different times in order to keep Muslim in continuous connection with his Maker. Prayers have many virtues. They bring peace to the mind the heart. The value of the prayer is expressed in the saying of the Prophet Muhammad: “O Bilal! call (the people) to prayer, let us be comforted by it” According to the great Islamic principle of ease, the Muslim can pray anywhere provided it is a purified place. He can pray in gardens, offices, factories or universities. There is a great reward for him if he performs it at mosque in congregation (Salat al-Jama’ah). The prayers remove one’s sins and grant immunity and protection against any act of indecency. The prayer is a duty upon every Muslim who is adult. Muslim must be diligent in observing his five daily prayers even if he is sick. If he cannot stand and bow, he can pray by sitting on a chair. If he cannot sit, he can pray while lying on the bed. If he cannot lie down, he can perform it by his eyes. The same ease can be for purification, if he cannot do wudu (purity or ablution), then he can do tayammum. 34 University of Sharjah Faculty of Shari’ah and Islamic Studies In addition to obligatory prayers, there are also Sunnah prayers. Great rewards are given to those who perform additional Sunnah actions; (whether prayer or fasting or charity etc.). Third: Zahat (Obligatory Charity) Linguistically, Zakah means a purification and growth. Technically, it means giving a specified percentage on certain properties to certain classes of needy people. Zakat strengthens human’s cooperation, brotherhood and coherence of society. The amount of charity which is due upon Muslim’s wealth is not that great one which will affect his wealth. It is mostly around 2.5% a year. Furthermore, Muslim can increase his rewards by giving Sadaqat (voluntarily charities). They are given based on his free will. Giving charities has many virtues as well. They purify and cleanse wealth and one’s soul. They strengthen sense of love and solidarity between the rich and poor. They enhance social security and bring happiness to the society. Its giver enjoys a great reward in the hereafter. The Quran has determined the seven categories who are worth of receiving charities as follows: ِْ‫ْللا‬ َّ ‫سبِي ِل‬ َ ْ‫ْوفِي‬ َْ ِ‫يْالر َقاب‬ َ َ‫ْوال َغ ِار ِمين‬ ِ ِ‫ْوف‬ َ ‫اْوال ُم َؤ َّل َف ِةْ ُق ُلوبُ ُهم‬ َ ‫ْوالعَا ِم ِلينَ ْ َع َلي َه‬ َ ‫سا ِكي ِن‬ َ ‫ْوال َم‬ ِ ‫ص َد َقاتُ ْ ِلل ُف َق َر‬ َ ‫اء‬ َّ ‫إ ِ َّن َماْال‬ ْ‫للاُْ َع ِليمْ َح ِكيم‬ َّ ‫ْو‬ َ ِْ‫ْللا‬َّ َ‫ْمن‬ ِ ‫َواب ِنْالسَّبِي ِلْْۖ َف ِريض ًَة‬ “Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise.” (Qur’an 9:60) 35 University of Sharjah Faculty of Shari’ah and Islamic Studies Fourth: Fasting the Month of Ramadan Muslim observes fasting from dawn to sunset. He declares his attention of fasting and abstains from food, drink and sexual relations. In certain cases of illness or travelling, Muslim can delay fasting to the time he is able to fulfill it. As for elderly people, they can pay an amount of feeding one person as an expiation for every day missed from Ramadan. The same ease is evident as in the case of the pregnant lady and the lady who feeds her baby. In this blessed month, Muslims observes night prayer which are called Taraweeh. The virtues of the month of Ramadan lie in the fact that Allah has revealed the Quran in a night called al- Qadr. The rewards for good deeds are doubled compared to those of other months. Its nights include the night of al-Qadr which is better than a thousand months. In this month the gates of Paradise are opened and the gates of hell are shut, and the devils are tied up. In this month, Allah has blessed Muslims with many victories over their enemies. Among them is the battle of Badr (H. 2), the conquest of Makkah (H. 8), and Ayn Jalut (H. 658) and many others. Fasting this month is beneficial to one’s health. It teaches the person how to become patient. It teaches Muslim a true sympathy towards the poor people and the hungry. It teaches Muslim self-restrain. It encourages the Muslim to be more generous; as the Prophet () was the most generous one, but in Ramadan he was more generous. The month of Ramadan ends by a night of Takbir which is a sign that it is ended. Then, there will be a festival for all Muslims to express their happiness and thanks to Allah that He gave them the power to fulfil this duty. 36 University of Sharjah Faculty of Shari’ah and Islamic Studies Fifth: Hajj (Pilgrimage) The last pillar of Islam is the pilgrimage ‘Hajj’ to Makkah. It is an obligation once in a lifetime for those who can afford it physically and financially. It is performed in the 12th month of the Islamic calendar. Pilgrimage is a huge conference where Muslims gather from all around the world. Over there, pilgrims say the same words, do the same actions, dressed in the same manner cloths and engage in the same activities. Pilgrimage has many virtues. It teaches Muslims unity, cooperation and equality. It shows that the Lord is One, the Book is one, the Messenger is one, the Ummah is one, their worship is one and their clothing is one. It reminds Muslims of Resurrection Day. It teaches Muslims self-restraint; as Muslims restrain their tongues, hearing and sight from all that Allah has forbidden, observe the best attitudes, and avoid everything that could invalidate their Hajj. The actions of pilgrimage include circumambulating the Kabah seven times, going seven times between Safa and Marwah, the standing on Arafat, spending one night at Mina, and throwing stones at Jamarat (three stoning walls). Allah has promised forgiveness as a reward for attaining a complete form of Hajj. 37 University of Sharjah Faculty of Shari’ah and Islamic Studies Third Fundamental of Islamic Culture Akhlaq (Morals) Linguistic Meaning of Akhlaq Al-Akhlaq, the plural form of al-Khuluq in Arabic language, is literally synonymous to ‘al-Sajayaa’ (habits), ‘al-Tabaai‘’ (natures), ‘al-Muruaat’ (behaviours), ‘al- ‘Aadaat’ (customs), and ‘al-Adyaan’ (religions and/or ways of life). Technical Meaning of Akhlaq It is a moral principle that governs one’s behavior or the conducting of an activity, moral principles by which one is guided; it is the branch of science that deals with moral principles. Morality comprises two types of relations: First: Relations between the servant and the Creator. In this context, the human is to be committed to God’s commands and avoid whatsoever displeases Him. Second: Relation Between the servant and his fellow human beings. This includes such moral actions of generosity, tolerance, pardon and forgiveness, modesty, obedience to parents, helpfulness, frankness, sincerity, keeping promises and Fulfilling trusts etc. It is significant to know some of the morals are natural and are part of one’s natural innate. Umm Aban, daughter of al-Wazi' ibn Zari', quoting his grandfather, who was a member of the deputation of AbdulQays, said: When we came to Medina, we raced to be first to dismount and kiss the hand and foot of the Messenger of Allah (‫)ﷺ‬. But 38 University of Sharjah Faculty of Shari’ah and Islamic Studies al-Mundhir al-Ashajj waited until he came to the bundle of his clothes. He put on his two garments and then he went to the Prophet (‫)ﷺ‬. He said to him: “You have two characteristics which Allah likes: gentleness and deliberation.” He asked: Have I acquired them or has Allah has created (them) my nature? He replied: “No, Allah has created (them) in your nature.” He then said: Praise be to Allah Who has created in my nature two characteristics which Allah and His Apostle like. Some of morals are learned throughout the life. Abu Said al-Khudri reported that some people of the Ansar asked the Messenger of Allah, may Allah bless him and grant him peace, and he gave to them. Then they asked him again, and he gave to them until he used up what he had. Then he said, "What wealth I have, I will not hoard from you. Whoever has forbearance, Allah will help him. Whoever tries to be independent, Allah will enrich him. Whoever tries to be patient, Allah will give him patience, and no one is given a better or vaster gift than patience." Islamic Moral System The Islamic Moral system is based on Islamic creed and is guided by Muslim’s faith. That system guides Muslim in his acts of worship, his transactions and is in conformity with his human nature. Islamic morals and etiquettes intervenes all spheres of Muslim’s life as follows: In dealing with parents:  Being kind and dutiful to parents means to obey one’s parents, show them love and respect, and help them with whatever means available such as exerting effort or spending money. 39 University of Sharjah Faculty of Shari’ah and Islamic Studies  It also means talking to them in the most polite and grateful manner, listening to them when they talk, and never show dissatisfaction or resentment towards them. In dealing with neighbors,  Being a good neighbor is part of being a Muslim. Allah (s.w.t) says: "And worship Allah, and do not associate anyone with Him and do good to parents, and to relatives and orphans, and the needy, and the near neighbor and the distant neighbor and the companion of your side and the wayfarer.” (4:36).  The Prophet (PBUH) had attached great importance to this and has constantly urged the Ummah to pay due regard to the rights of neighbors to the extent that he had declared good neighborliness to be part of Iman (Faith) and an essential requisite for salvation. In dealing with family,  A wife for the Prophet (p.b.u.h) is a ‘home’. She is where a person feels the tranquility of the soul, feels safety, security, warmth, happiness and ease of mind. The Prophet  said: “The best of you is the one who is the best for his family [wife], and I am the best for my family.” Aisha commented on how the Prophet treated his wives saying, “He was the most lenient of people, laughing and smiling.”  The Prophet (p.b.u.h) was exemplary in taking care of his appearance and cleanliness inside his house. 40 University of Sharjah Faculty of Shari’ah and Islamic Studies In dealing with children  Muslim is to be very kind, gentle and tender towards children. Muslim is asked to treat his children equally. Narrated Abdullah ibn Amir: My mother called me one day when the Messenger of Allah (‫ )ﷺ‬was sitting in our house. She said: Come here and I shall give you something. The Messenger of Allah (‫ )ﷺ‬asked her: What did you intend to give him? She replied: I intended to give him some dates. The Messenger of Allah (‫ )ﷺ‬said: If you were not to give him anything, a lie would be recorded against you. In food, drink & hospitality,  Muslims are instructed to eat and drink with right hand, and made sure that his left hand remained clean so that they could use it if needed to. He is also instructed to drink in three separate sips and took a breath between the sips. Amr ibn Abi Salama said: my hands used to go around the dishes [during eating], the Prophet (p.b.u.h) instructed me: “Oh boy! Mention the name of God [before you eat], and eat with you right hand, and eat from that which is nearer to you.” Since then, I have been observing these instructions.  If the Muslim is the host then he would be the last to leave the dinner table even if he was full so that his guest would not be shy to continue eating. He also used to remind his guest of eating, and would offer them food personally. In addressing the people,  Muslim shall never cause disturbance with a loud voice and never to practice what is forbidden. He should not find fault or make fun and to allow the elderly to speak first. He shall overlook what he did not like and never rebuke anyone or belittle anybody. He should be brief in his talk and not to wade into 41 University of Sharjah Faculty of Shari’ah and Islamic Studies details that might bore the listener. The Prophet (pbuh) said: “He who believes in Allah and in the final day should either say what is good or stay silent.” In running his business,  Muslim must be honest and truthful. He is not allowed to cheat, lie or take bribes or give bribes. Allah (s.w.t) says: “And do not consume your property among yourselves wrongfully, nor seek access to judges by means of it in order that you may sinfully consume a portion of peoples' wealth, while you know (what you do).” 2:188 In dealing with the environment  Muslim is instructed that when he is walking in the street he shall not get hesitate to lift any harm from people’s path. He shall avoid spatting or coughed out in the street or in front of others. In dealing with community,  Muslim shall primarily get ready and adorn himself to meet others. He shall greet those he knew and those he didn’t, be they men or women. He is advised not to sit in the street, fearing that he might have slips of the tongue or gaze inappropriately. Aisha said: “The Prophet was never indecent or obscene, and he never rewarded bad with bad but he used to forgive and pardon.” In nursing the sick,  Muslim is asked to take into consideration the sick person’s condition, choosing the appropriate time to visit, and selecting the topics and