2 _tsiamle Studies Pa CONCEPT OF ISLAM Outline: 9 PeNs “Tt is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for ‘Him to the near of kin and the orphans.and the needy and the wayfarer and the beggars and for (the emancipation of) the-captiyes, and keep up-prayer and pay the poor-rate; and the performers of their promise when they make a prontise. and the patient in distress and affliction and in time of conflicts-- these are they who are true (to themselves) and these are they who guard (against evil).” Introduction Literal Meanings of Islam Terminological Meanings of Islam Concept of Islam Exposition of Religion of Islam i Beliefs: Five Articles of Faith ii, Devotions (worships): Five Pillars of Islam iii. Transactions iv. Moralities vy. Punishments Critical Assessment (Al- Bagarah 2:17) | AY of Bag toa gle PAY 6 bye SUE UE cade ih gin) ae OF Mohan) pgucry sul gy 6 HS 5 lily BLAM ol y call Jy NSare cy abl} Umar bin Khattab (R.A) narrates that Allah's apostle (PBUH) said: “Islam 1s based on five principles: To testify that none has the right to be worshipped but Allah and Muhammad (PBUH) is Allah's Messenger ;to offer prayers; to pay zakat; to perform Hajj ;and to observe fast during the month of Ramadan”Islamic Code 4. Introduction: — The word ‘Islam’ mea issit ofthe One and only God, and'peate win re a (God-to-man relationship) isiam means submi relationship) it Means peace. The true lave of guarantor of peace and harmony amon: Peace: submission to the moral im; reator and His creatures, On the ‘artical level ission. On the horizontal level (man-to-man God and submission to His commands i ig His creatures, In its nothing Peace that needs to permeate every as; i especialy fuman society. itis significant that the Prophet Muhammad (PBUH) used i ree e are 3, Sepptcaton ‘after performing the obligatory prayers, and a Muslim is Hei ph 0 + paren States: no Allah, You are Peace and from You emanates all , t ‘sessor of majes: A Quran, “In the name of Allah, the Most Merciful, the Moet Compassionate an by Me the Most Compassionate’, is an emblem of love, mercy and compassion, The same theme of love and mercy is continuously enacted throughout the Quran as this verse is repeated in the Quran 114 times, It shows the significance of the Islamic concepts of God and religiosity vis-2-vis values, ee and Compesenae The Prophet Muhammad (PBUH) is mentioned in the Quran as “mercy for all creation". Paradise too is the eternal abode of peace. In short, Almighty God and His teachings are geared to bringing harmony and peace. The Quran refers to Islam as ‘the paths of peace’, “Subul al- Salam" (al-Maidah 5:46). |t raises the banner of reconciliation, Sufh (an- Nisa 4:128) and states that Gad abhors disturbance of peace, finan (al-Bagarah 2:208). The ideal society, according to the Quran, is ‘Dar al-Salam' which means the abode of peace (Yunus 10:25). Even war in Islam is geared to the’ actualization of peace and justice. This. concem was stated in a nutshell by the Prophet (PBUH): “Allah grants through tif (gentleness) what He does not grant by means of unf (violence)". This signifies that aggressive and violent wars are not of God's liking. Peace should be the rule and war the exception. Allah has also prescribed punishments for crimes which are equitable and serve corrective and reformative purposes. These punishments, harsh though they might seem at first sight, fact manifest God's love for the victims for He wants to ensure justice, and prescribes retribution and punishment so as to serve as deterrents ‘and provide a life of peace and security to all. In most cases, a sincere apology to the victim, an eamest plea for forgiveness and a solemn penitence can absolve the perpetrator of the crime. The Islamic devotional system which is comprised of daily prayers, alms gWving, fasting the month of Ramadan and pilgrimage to Mecca not only vivifies ‘one's devotion to God but is also meant to cultivate self-discipline, self-sacrifice, kindness, benevolence and self-accountability, In short, the Islamic devotional acts and even its punitive laws are all part of a comprehensive scheme of social rehabilitation, reformation and. promotion of peaceful and harmonious coexistence. In a sense, they are also an extension and manifestation of God's love, mercy and justice. ims. believe in the absolute unity of God (tawhid) and also in the associated belief ‘ We tncabicas the Angels, the Revealed Books, the Last Day and the Predestination of Good and Evil as the starting points of their faith, They believe that thei faith is to say that Islam is their ‘creed. They believe that action in Islam is comprised of performing the acts of worshi obeying the rules of human conduct as laid down, by Islam and leading lives in accordance with the principles it has prescribed. islam: : z Sa ae hee bean derived from the root of Arabic word SLM (eX), which : ns "to surrender’, “to submit", “to yield", and “to give one's self up’ ‘Thus *. ah : Dr rinaene The committed his cause to God" or "he resigned himself to the wil o eau4 Islamic Studios ne would mean "he committed himself to the will of God" or “ha aanee'a Musirn” The other major shades of ‘meaning in the root are “to becoms reconciled with one another" or "to make peace.” Salm means “peace.” Sa does silm, which also means “the religion of Islam. ehh i b al-Isfahani in his abMufradat ff Gharaib al-Quran says: “Islam, in i ee ir kinds: one is a simple confession with the tongue ... the other (is) that along with confession, there is belief in the heart and a fulfilment in practice, and resignation to God in whatever He brings to pass or decrees." Imam Raaghib furthar says: "Islam means entering into safam, and salam and sifm both signify peace,” ii Sayed Ameer Ali in his epic book “Tha Spirit of islam" defines Islam as: “Salam (salaam), in its primary sense, means. to be tranquil, at rest, to have dona one's duty, to have paid up, to be at perfect peace ; in its secondary sense to ‘surrender oneself to Him with whom peace is made, The noun derived from it means peace, greeting, safety, salvation. The word does not imply, as is commonly supposed’ absolute submission to God's will, but means, on the contrary, striving after fighteousness." 3. Terminological Meanings of Islam: As described above, Islam is an Arabic word that denoles submission, surrender, and ‘obedience. As a religion, Islam siands for complete submission and obedience to Alah— whence the name Islam. The other literal meaning of the word "Islam" is “peace.” This signifies that one can achieve real peace of body and of mind only through submission and obedience to Allah. Such obedient way of life results in mental peace, stability in the life of individual and harmony in the society and establishes real peace in in worldwide human community at large. As God says in the Quran; Vial 3h. ou lil 4 “Those who believe and whose hearts are,set at-rest by the remembrance of Allah; now surely by Allah's remembrance are the:hearta set at reat. (As for) those who believe and do good, a good final state shall be theirs and a goodly return”. (Ar-Raad13; 28-29) This message was preached by all the Prophets of Ged, who guided man to the right path, But man not only veered away from the right path time and again, but also lost and distorted the code of guidance that the prophets had bequeathed to him which necessitated the sending of ather prophets by God for restating the original message and steering man back to the right path, The last of these apostles was Prophet Muhammad (PBUH), who presented God's guidance in its final shape and for all times and climes, This guidance is called |slam whose principles and injunctions are laid down in the Qur'an and whose practices are preserved in the life-example of the Prophet (PBUH) called Sunnah. 4. Concept of Islam: i. As discussed above, Islam signifies and requires the obedience and submission not only in belief and mode of worship but also in ethics and morality but also in politics, culture, social behaviour, laws, economics, national and international affairs both in individual and collective spheres. Submission to the divine commandments of Allah el the safeguard of peace and harmony. It enables man to make peace with himself an his fellow being on the one,hand and with the human community and Allah on the ‘other hand. This submission does not take away his individual freedom. It frees tneIslamic Code of Lire _5 mind from superstitions and fills it with truth and metaphysical realit i religion of truth. I is the embodiment of the code of lfe which Gea, te Grecion ang Lord of the universe, has revealed for the guidance of mankind, For the proper development of human life, man needs both the material resources for fulfilment of physical needs and true guidance for spiritual salistaction maintenance of justice and {tranquility in human life. The Lord of the universe has provided for both of these in full measure, To cater to the material needs of man, He has put all of nature's resources al his disposal. To provide for his spiritual, social, and cultural needs, He has raised His prophets. from amongst men and has revealed to them the code of life that can guide man's steps to the right path, This code of life is called as Islam, the religion preached by all of the prophets of God. The fundamental concept of Islam is premised on the notion that the whole universe is created by Allah Aimighty, the Sustainer of all things. He created man for a fixed period of life to be lived on the earth as a trust and test. Allah has prescribed a divine code of life for man and granted freedom to follow this code or not. As in Surah al-Kaht Allah says: i as fag Gatto Gl “Whosoever wants, he should believe; and whoscever wants, he should disbelieve” (Al-Kahf 18; 29) Those who follow the code revealed by God in toto are considered Muslims (believers) while those who decline to follow the same are termed as kuffar (disbelievers). When one has acknowledged God as one's sovereign and accepted His servitude and has also admitted that the Messenger is the tangible ruler holding authority on His behalf and that the Book has been sent by Him, it will mean one has antered Dean. i Islam is the religion of truth, It is the embodiment of the code of life which God, the Creator and Lord of the universe, has revealed for the guidance of mankind. For the proper development of human life, man needs two elements: (a) the resources to maintain life and to fulfill the material needs of the individual and society, and (b) knowledge of the principles of individual and social behavior to enable man to fulfil himself and to maintain justice and tranquility in human life. The Lord of the universe has provided for both of these In full measure. To cater to the material needs of man, He has put all of nature's resources at his disposal. To provide for his spiritual, social, and cultural needs, He has raised His prophets from amang men and has revealed to them the code of life that can guide man's steps to the right path. This code of life is known as Islam, the religion preached by all of the prophets of God. God said: Deets patoil all Of tas WH yi ty dy al 138 Gd ey eine ping ogidl ag BERN sg GES ~ Gygalias AU 5855 age asl ab Y ag Cee Cool "Say: We believe in Allah and (in) that whick had been revealed to ws, and (in)'that which was revealed to Ibrahim and [smail and Ishaq and Yaqoub and the tribes, and (Gn) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord, we do not make any§_Islamic Studies BeBe vi. distinetion between any of them, and to Him do we submit Isa, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them, and to Him do we submit.," (Al-Bagarah 2:196) The essence of basic Islamic concept consists of the idea that it is not enough jg Practice Islam in the personal life only, but that the teachings of the Quran and those of the Sunnah need also be implemented in their totality in the social, economic, ang political fields. In other words, it implies the establishment of the sovereignty of Allah in the "sacred" as well as the "Mundarie” domains, or the removal of the dichotor; between collective life and state authority on the one hand and Divine guidance on the other, The underlying and pervasive idea in this context, which is also an integral part of the Islamic evolutionary thought, is that the struggle to establish unqualifies and unconditional ascendancy of the Holy Qur'an and the Sunnah of Prophet Muhammad (PBUH) is obligatory upon all members of the Muslim Ummah. The goa} of this struggle is to achieve the supremacy of the true way of life (Deen al-Heg), in order to establish Islamic concept of social justice - which is the most balanced synthesis of human freedom, fraternity, and equality, and that embodies the Divine attributes of benevolence, providence, and justice. The second-century (AH) work of Hanafite theology Figh-i Akbar Il says: Islam is equated with total surrender (faslim) and total abedience (ingiyad ) to the divine laws. Syed Ameer Ali elaborates the concept of Islam as: “The essence af the ethical principles involved and embodied in Islam is thus summarized in the second chapter of the Quran: (saith IL ole Lay ll) Op! Lay 5p sib a B ably "igs de Gh uk aloes 3 “There is no doubt in this book—a guidance to the pious, who believe in the Unseen, who observe the prayers, and distribute (charity) out of what We have bestowed on them and. who believe in that which We have commissioned thee with, and in that We commissioned others with before thee, and who have assurance in the life to come;—these have received the direction of their Lord." 5 (AL-Baqarah 2: 2-5) The principal bases on which the Islaniic system is founded are: b, c, d e. A belief in the unity, immateriality, power, mercy, and supreme love of the Creator, Charity and brotherhood among mankind; Subjugation of the passions; The outpouring of a grateful heart to the Giver of all good; and Accountability for human actions in another existence”. Aman can join the fold of Islam by testifying the Unity of God and the Prophethood of Hazrat Muhammad (PBUH). Both of these beliefs are epitomized in the kalimah (the article of faith):La Nlahailla Allah, Muhammad Rasul Allah, (There is no god except allah; Muhammad (PBUH) is His Prophet.) 5. Exposteicr Of Religion of Islam: Iolam a¢ dan“ Galwash in his book "The Religion af islam” summarizes the concept “The word Islam which literally signifies ‘ z i ignifies ‘resignation’ {to God's will), enachee ve hare commonly applied to the religion of the followers of the ‘Prophet Motomma e BUH), It embodies, the various sections of the law of Muhammad (PBUH) f the guidance of His i i and for the duties of life, gt iS people, both for the worship of their Lord, These sections are five in number namely i Beliefs (oss) i, Practical Devotions; (iste) iil Transactions; ( The act, process, or state of knowing; cognition. Any object of knowing or mental a a prehension; that wl knowledge; also acta or poral eee aaa tnat which Is or may be Known; the The above mentioned exposition of word "knowledge" encompasses: “acquaintance, apprehension, cognition, cognizance, comprehension erudition, . hi ‘experience, information, intelligence, intuition, learning, light, lore, perception, recognition. scholarship, science, wisdom”, ' = Western Exposition of Knowledge The westem philosophers have tried ta develop a theory of knowledge to account for the source, basis and certainty of knowledge. From Greek to modern times various theories ‘of "knowledge" poured into discuss and analyze. The analysis of few philosophers is discussed concisely to contemplate on the concept of "knowledge” from a specific point of view. In this respect Descartes, Lock and Kant have propounded their theories. The Islamic concept of Knowledge or lim Islam has cogitated ‘man’ as a vicegerent of God on earth and itis by virtue of this position that he has been given the power to discern and discriminate, and to top everything, made him free and self-controlled so that he cauld develop his potentialities, and use them in the exercise of his judgment. This power and authority is divine gift conditioned with "iman’ and ‘amal-i-salih’ which occur so often that the two are like conceptual twins, The Islamic concept of knowledge Initiates its journey from ‘Iman’, complete faith and discourages all forms of suspicion. Islam looks upon knowledge as the central means to salvation of the soul and to the attainment of human happiness and prosperity in this life as ‘well as in the hereafter, The first part of the testimony of faith in Islam, “La llaha illallah’ (there is no God but Allah) is a statement of knowledge concerning Reality .This statement what is popularly known in Isiam as the principle of ‘Tawhid . To possess a consciousness. of Divine Unity is to affirm the truth that God is one in His Essence, in His Attributes and Qualities, and in His ‘works, One important consequence of affirming this central truth is that one has to accept the objective Reality of cosmic unity, As a source of Knowledge islam is empathetic in maintaining that all things in the universe are intertelated in a web of cosmic unity through the ‘cosmic laws governing them. i ti relativelintuitive Thus Islamic: concept of knowledge, integrates the rational, empirical, He ete, in an caulk whole. Tip oiay source of Islamic knowledge is “the Quran” & Holy Book ‘of divine guidance, the word of Allah. The secondary source Is the Hadith or Hautions delivered in the language of propane of Islam. apse eure Se Meee . of Islamic knowledge is that while the former ‘explanations in Geral with reference to context Both these sources have attributed ‘knowledge’ with ‘Im’.pe eee § Ou! of Knowledge Four sources of knowledge are recognized, through which we get all our kno Whether it is about material things or non-material things, living beings or the none human beings or animals, these are: ig, i. Intuition li, Sense experience li, Reason intellect iv. Revelation Intuition Intuition is considered an important source of knowledge. Intuition is a doctrine that in perception truth or external objects are known immediately by the mind without and immediate insight. The int e knowledge is different from the conceptual one, because it arises from an immediate fusion of mind with reality. It is different from the knowledge gained by sense perception in the sense that it is knowledge by being and not by senses or by symbols. |q intuitive knowledge the object known is seen not an object outside the self, but as a part of self. As Dr. Radhakrishnan has put it. “It seems to be the only true and direct knowledge we have. Descartes explains that intuition means an intellectual activity or vision of such clarly that it leaves no doubt in the mind. Intuition gives us not only clear nations but some truths about reality, as for example that | think | exist, and that a sphere has a single surface Unlike logical or intellectual knowledge, intuitive knowledge corresponds of an idea with something other than itself, Al- Ghazzali (1058-111) avers that intuitive knowledge is quite valid and valuable. And intuition arises only when we breakdown the shell of our private, egoistic existence, and get back to the primitive spirit in us from which our intellect and our ‘senses are derived, Intuitive knowledge is possible only when the individual is fully alive and balanced. Seeing in its true sense can be done only when our inner being is harmonized and this Inner harmonization of self stops, a man is blind though he has two eyes. In mystic experiences, intuition is technically called Ilham. This very experience of knowledge is common to all human beings. But the level of intuitive knowledge and understanding requires a requisite effort and struggle. Then here consciousness is at its full and simultaneous realization. As mentioned before intuitive knowledge is result of immediate non-conceptual experience. It is highly objective and is not subject to interpretation of sense-data. The Quan explores the nature of human stimulation with divine response, because the response Is the test of the presence of conscious self, According to Al-Ghazzali there are various grades of knowledge. One of the night grades Is knowledge learned based on deduction and reflection. But the highest knowledg® gained through 'Mukashafa’. He further maintains that the proper sn ia ee in intuition, Thought is a form of activity imposed upon reason by the necessily of the senses > a world of time and space, and finite and temporal nature of thoughts is conditioned by limitations. Thus thought and intuition, according to Al-Ghazzili is the higher form of intet when the intellect is freed from the limitations of the senses Allama Iqbal's ideas on this subject seems running i Sf Ghazzali: "Nor is there any reason to suppose that thought and intuition ae: exoantty opposed to each other. They spring up from the same root and complement Capt on ‘one grasps Reality plece meal, the other grasps it in its wholeness. The one fixes its 9! ly to the ideas of A= Islamic Cade of Lite 17 face i at A cared ot ie foro ee Beedly ie one Is present enjoyment of the t traver iol i the various regions ofthe whole for exclusive observalon agra pee ing Ub kind of intellect”, Status of Intuition as Source of Knowledge > The intuition is affected by exter i Nuescocthartse cree ca acters like belief system, thoughts, environment is intuition is nat free of error Intuition requires a lot of struggle and i i sarees “agi Bnd meditation. However, this may not guide him to ‘Any answers found by intuition may not be true and based on reality. ‘Most of the time the findings of intuitive iene 198 of intuitive struggle are inexplicable, unfathomable and All this lead to discard intuition as authentic and authoritative source of knowledge. ‘Sense Experience ‘Knowledge through sense organs is another important source of ‘acquainting knowledge. As a matter of fact human being cannot be sure of anything except that which is perceived through our sensorial reactions, Through sense- perception man establishes a direct connection between him and the object perceived. In the Holy Quran, it has been explained that whatever is in heavens and earth has been for the control of human being! For ~ this very purpose the Holy Quran has emphasized for research and investigation. This source of knowledge is discursive and obtained through deductive and inductive reasoning or both. Man has Indeed, discovered this world and derived a benefit from it through senses. The only ground of knowledge of a person of a conscious being before him is the physical movement similar to his own, from which he infers the presence of a canscious being. The glory of human experience lies in the fact that it is self- critical and also critical of the knowiedge that it acquires. Islam attaches great significance to sensory knowledge; it wants to discover a basis for a realistic regulation of life. The Quran, at many places, has directed man to observe the universe and through sense perception, account and reckon the Reality. The signs of nature could be taken from the features of beauty, power, and utlity of man himself jsates to an appeal to man's own intelligence and wisdom. The most striking everyday phenomenon resulting from the inner relation of the heavens and the earth is the alternation of the day and the night. ition of knowledge through senses as envisaged in the Quran as a iinet one oF knowledge mint be supplemented with an insight, to awaken in man consciousness of that of which nature is regarded as a symbol. Al-Ghazzali observes the subject as: : a jin with, what | am looking for is knowledge of what things really are, so | m umkabeosty fo find what knowledge really is. It was piain oe hind ae ai rd knowledge is that knowledge in which object is disclosed ‘in su a3 Stes te nied remains along with it, that no possibility of error or illusion cco a a tae aad cannot aver entertain such a supposition. Certain knowledge mus! et ey oF this infallibility or security from error is such that no attempt to s! e *