Basics of True Islam

offered by:
Prof.Dr.Muhammad Zia-Ul-Haq
Director General Islamic Research Institute
 Images of Islam
 The images of Islam prevalent in the world are of
brutality, fanaticism, hatred and disorder and
Terrorism: Libyans killing policewomen in London,
Palestinians hijacking passenger planes, Iranians
seizing foreign embassies and Indonesians blowing
up the temple in Java. Al Qaida attacking USA.
Taliban Killing Innocent People .Islamic State
attacking people in France and USA.The very names
of the Muslim leaders of our times—Khomeini,
Gaddafi, Arafat and Usama Bin Laden alBghdadi,
Sadam have become symbols of these images.
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 Images of Islam
 In all the images of Islam that are
commonly circulated in European and
American culture, little can be found that
is positive. Is it possible for an entire
civilization to have such negative
features, enduring more than 1,000 years
across half the world?

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 Images of Islam
 There is certainly plenty of evidence of fantasy
throughout the history of anti-Islamic stereotypes.
Muslims are considered to be violent. What is about
intrinsic violence in Christianity or European culture;
what was it about Christianity that motivated the
world conquests of the nineteenth century or more
recent atrocities such as the 1996 massacre of more
than 6,000 Muslim men and boys carried out in a
single day by Eastern Orthodox Serbs in Srebrenica?

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 Beyond the wrong Images
 Everyone needs to become educated as a media
critic nowadays, because the recycling of
sensational images is what the communications
media love most, especially when conflict is
present. Islam is a subject that most Americans
and Europeans have experienced only through
these negative images and stereotypes. Clearly
the time has come to go beyond those images
and encounter real human beings.
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 Why these Images ?
 These images stem partly from a lack
of understanding of Islam among
non- Muslims and partly from the
failure by Muslims to explain
themselves. The results are
predictable: the hatred feeds on
hatred.
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 Who Should Speak for Islam?
 At the heart of the moving puzzle the world faces
over the next quarter century are the diverse Muslim
populations, collectively known as the “Global
Muslim Community.” Spanning the globe and
speaking nearly every language, they are united by
one faith—Islam. Collectively, they make up one-
fifth of the world’s population and sit on 75 percent
of its oil wealth. Understanding the emerging trends
of these societies is perhaps the world’s leading
strategic imperative.
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 Who Should Speak for Islam?
 What do Muslims believe, what do they want,
and what do they really think? While Muslim
rulers and clergy have often cast themselves as
spokespersons of the religion, both a modern,
educated—but Islamically oriented—elite and
heads of Islamic movements, mainstream and
militant, attempt to speak for Islam.

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 Who Should Speak for Islam ?
 However, in recent years, vocal extremists and
terrorists have monopolized the conversation. They
claim to speak for more than a billion Muslims, to
champion their causes and address their grievances in
the name of Islam, citing religious texts and issuing
fatwas.
 This situation is further compounded in the West by

media-sawy, self-proclaimed “Muslim reformers,” who

wage a battle of experts and pseudo-experts.
Contending voices offer competing interpretations of
what Islam is? Who Muslims are? and what they
believe and want?
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 Basic Questions about the
Understanding of Islam-I
 How are we to understand, or discover, simply
yet intelligently the history of a major world
religion and its relationship with its society?
 What are the keys to Muslim society—those
which will allow us to make sense of how
Muslims behave, what motivates them, what
are their concepts of right and wrong?


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 Basic Questions about the
Understanding of Islam-II

 How are we to explain the turbulence in

contemporary Muslim society which has
helped to create the negative images of
Islam?

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 Evolution of Islamic Faith
The evolution of Islamic Faith is a march of
great events. By the eve of the rise of Islam,
Rome, who ruled the pre Islamic Arabic
world, collapsed into anarchy. Byzantium,
the fortress of Eastern Christianity, was
locked in a bitter and protected war remote,
ultimately fatal to both parties, with
Sassanian Iran, the homeland of
Zoroastrianism.

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 Evolution of Islamic Faith
Monophysite Ghassan and Nestorian Hira,
two Christian kingdoms in the northern
reaches of Arabia, , were survived as a
buffer-states between the rival empires and
in the inhospitable wastes, being tributary to
Byzantium and Iran respectively. These
historical events found its place in Qūran
particularly Sura al-Rome describes the
political history of pre-Islamic Arabia and
Arabs relationship with Romans and Iranian.
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 Evolution of Islamic Faith
In pre Islamic Arabia Christian and Jewish
communities were scattered however the
great majority of peninsula’s inhabitants
followed a pagan way of life, a form of
polydaemonism linked with the paganism of
the ancients Semites, realizing itself from the
cult of fountains, trees and sacred stones.

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 Pre Islamic Arabia
 In the background of warring tribes each led by
a sheikh, and extending their rivalries into the
urban settlement, a remarkably lively tradition
of fine poetry had been found whose main
purpose was to extol one side of the quarrel and
to pour contumely on the other. This poetry,
which was not a luxury for the cultural few as
in our times, is a very important source of pre
Islamic Arab society and a sole medium of
literary expression.
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 Pre Islamic Arabia
 Every tribe had its poets and their
unwritten words flew across the desert
faster than arrows. Poetry gave life and
currency to an ideal of Arabian virtue.
This ancient poetry, which was in
bulk, is an evidence of literary
maturity and one might say classicism,
which could only be the product of a
long tradition.
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 Pre Islamic Arabia
 Many diverse dialects were spoken in the Arab
peninsula but the language of the poetry is
astonishingly uniform based on firmly
established vocabulary of themes, images and
figures. By the time that Muhammad (Peace be
upon him) began to preach, and to reveal to his
astonished townsmen the word of Allah,
literary Arabic had evolved into a marvelously
abundant, supple and expressive language
understood by the people.
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 Beginning of Islam -I
 When the Prophet (saw)about 40, in 610, on a
retreat on Mount Hira he saw a vision. This
was the first call. It came in the form of an
angel ordering him to read—iqra—(hence
Quran, reading). ‘Read’, commanded the
angel. Frightened, the Prophet replied, ‘I do
not read’.

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 Beginning of Islam -II
 Twice more the angel ordered him to read and
the third time replied: ‘Read in the name of
your Lord, the Creator, who created man of a
clot of blood. Read. Your Lord is most
gracious. It is He who taught man by the pen
that which he does not know.’ The Quran was
then revealed to him.

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 Chain of prophets
 The Prophet was the culmination of a long line
of prophets—124,000 of them—many no more
than good, exemplary people. He was the last,
the seal, of the prophets, the final messenger of
God. The prophets did not claim divinity. They
were humans entrusted by God to spread the
word. The Prophet of Islam(Peace be Upon
Him ) had brought the Quran which was, like
him, final and cumulative.
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 Preaching of Islamic Faith
 Prophet Muhammad (peace be upon him) started preaching of
Islam in wealthy commercial town Mecca, a busy and almost
monopolizing on trade between the Indian Ocean and the
Mediterranean’. He migrated to Yathrab (Madina)in 622 with
a few faithful followers. This city later on proved to be the
chosen vessel for a Message of purest monotheism which was
to sweep the world. Islam was secure as the paramount
religion and political system of all Arabia in year 634, at the
time of death of Holy Prophet (peace be upon him). The
believers on the message of Allah were firmly welded together
into an Umma (theocratic community), obedient to Allah and
His Prophet, to be joined in a bewilderingly short time by
countless multitudes of non-Arabs accepting or capitulating to
the Call.

.
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 Spread of Islami
 The rapidity of the spread of Islam,
noticeably through extensive provinces
which had long been Christian, is a crucial
fact of history. Palestine and Syria were
annexed to Muslim world by 640,
Mesopotamia (Iraq) by 641, Egypt by 642,
Tripolitania by 647, Persia by 650,
Afghanistan by 661.Tunisia submitted in
693,Algeria and Morrocco were asserted by
705,Sind conquered in 712.
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 Spread of Islam
 Within a century of the Hijra, Islam ruled
in Spain. Where for centuries Greek and
Latin, Aramaic and Pahlavi had divided the
world, Arabic, the language of Islam, united
all of them from the Atlantic coasts to the
borders of China. The call to prayer, in
tongue of Mecca, range out from minarets
summoning the faithful to prostrate
themselves to the Lord of the worlds.
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Reason of Rise Islamic Faith & State
 No doubt that Christendom was in desperate disarray
and weakened by external wars at the time of rise of
Islam. The military triumph of the martial Arabs,
impetuous horsemen with their long spears and sharp
swords sure of the Justice of their wide conquests
were among the facts of expansion of Islamic state.
With all these military, political and economic factors
however, the religion impulse must still be
recognized as the most vital enduring and integral
factor of expansion of Islamic Civilization.
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 Reason of Rise Islamic Faith & State
 Diversity of humanity is also visible in basic elements of
Islamic faith. Islam claimed that it came together with the
scattered religious ideas and concepts of the pervious
nations into one comprehensive, simple, but rationally
sophisticated system. The al-Qūr’an out of which this
system emerged, must be viewed both as the timeless
divine revelation as well as an important historic event in
human civilization. Islam sees itself as the final religious
dispensation or sacred law ( shari’ah) revealed by God to

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 Reason of Rise Islamic Faith &
State
 Muhammad (peace be upon him),the
seal of the prophets’. This final
dispensation, moreover, is meant for
all of humanity. It has accommodated
in its worldview the religious
traditions that came before it.

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 Place of Diversity of Religions in
Islamic Faith
 Muslim tradition maintains that diversity of
religions has been hallmark of human society for
a very long time, but it had not been its
primordial condition. According to the prevalent
interpretation of two Qur’anic verses, mankind
started its existing on earth as one religious
community. The verses in question are 2:213
and 10:19: both of them included the sentence
asserting that ‘the people were one community’
(kāna al-nāsu ummatan wāhida).

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 Place of Diversity of Religions in
Islamic Faith
 Interpretations of these verses clarify that
Islam is not only the historical religion and
institutional frame work, which was brought
into existence by the Prophet
Muhammad( Peace be Upon him) in the
seventh century, but also the primordial
religion of mankind, revealed to Adam at the
time of his creation. This is intimately related
to the conception that Adam was a Prophet .
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 Nature of Islamic Faith
 Islamic Faith is the body of norms, principles, rules
and rulings that are extracted from the primary Islamic
sources (the Quran, Sunnah, Ijma (juristic consensus)
and Qiyas ) and elaborated on by the individual
reasoning of Muslim jurists in the form of Islamic
jurisprudence. This is called Shariah. Islamic law is
comprehensive and flexible in nature.

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 Islamic Shariah
 As Islamic Shariah was intended to be
comprehensive, Islamic law deals with every
aspect of every possible human conduct
regardless of whether it relates to ritual or
transactional matters or of its description as an
internal/ municipal or international conduct.
Muslim jurists, therefore, left no stone unturned
in an effort to provide a solution for Each and
every problem faced by Muslim society.
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 Comprehensiveness of Shariah
 In fact, this feature caused Muslim jurists throughout
Islamic history to be more concerned with the
detailed rules and rulings of Islamic law to meet the
particular needs of time and place, than with
establishing a particular field or science or even
theory, though the needs of the later three elements
feild, science and theory – have also been thoroughly
addressed. These detailed answers can be found in the
huge number of treatises that have been left as a
legacy of the great Muslim jurists.
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 Flexibility of Shariah
 Muslim jurists have realized that as God has revealed
His religion in human language. He undoubtedly
made firm and conclusive reference to those matters
which are central to the Islamic beliefs and left other
matters, which are, relatively speaking, of a lesser
importance, ambiguous so that educated jurists will
interpret them flexibly according to the needs of their
societies at various times and spaces. This has led
Muslim jurists and scholars to address human
conduct and practice not only in the light of Shariah
principles, rules and rulings, but also in the light of
the historical and contemporary social, economic and
political contexts.
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 Characteristics of Shariah-I
There are certain important characteristics that
should be taken into account in all aspects of
understanding of Islam. According to the Muslim’s
beliefs, Islam is a God-revealed religion; a concept
which entails the following characteristics:
1- Its primary sources (the Quran and Sunnah) are the
highest primary sources and therefore, possess
supreme character and authority;

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 Characteristics of Shariah-I
2. Other sources that are based on human reason are
secondary in the sense that principles or rules or
rulings that are extracted based on human reason
should not contradict any provision in the primary
sources. If they contradict a provision in the primary
sources the latter prevails taking in to account the
settled rules and principles of Islamic methodology;
3. Authenticated divine sources are presumed to be
free of errors, whereas human sources might be
fallible except those which by their very nature are
highly credible;
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 Characteristics of Shariah-III
4. The Islamic primary sources form the framework,
which outlines the general doctrines and principles,
and in certain situations detailed rules and rulings,
based on which the corpus of the detailed Islamic
rulings can be formulated;
5. Based on the very nature of human beings,
changeability forms an indispensable norm that has
been emphasized by the divine sources and
reiterated by Jurisprudence scholars.

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 The Holy Quran
 The Holy Quran is a collection of
divinely inspired utterances and
discourses. It is a book divided into
114 chapters called Surahs. These are
arranged roughly in order of length
except for the short and popular
prayer.
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 The Holy Quran
 Al-Quran constitutes Surah 1, Al Fatihah,
the opening; Surah 2, Al Baqarah, the
cow, has 286 verses; Surah 3, Al Imran,
the family of Imran, has 200; Surah 4, An
Nisa, women, has 177, and so on down to
the final Surahs which have only 3–6
short verses.

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 Stylistic of Al-Quran
 As the Madinan are generally the longer ones
the order is not chronological. The formula
‘Bismillah ar-Rahman ar-Rahim’,‘ in the name
of Allah, the Beneficent, the Merciful’, is
prefixed to every Surah except one. The
general tone of the holy Quran is somber and
meditative. It is a dialogue between God and
humanity.

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 Stylistic of Al-Quran
 At the core is a moral earnestness.
Because it is not an academic thesis it
needs no structure, no order, no
introduction and conclusion. It is a vibrant
outpouring of divine messages, of
powerful bursts reflecting different moods.

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 Stylistic of Al-Quran
 It warns, advises and exhorts in
flashes. It gives Man and woman are
given the highest possible status, that
of vicegerent of God on earth.

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 The Prophet (Peace be Upon
Him)
With the revelation of the Quran Islam came to the
world and Muhammad(PBUH) became the
Prophet. The Prophet had initially to convert
Makkah. After 13 Years Prophet(PBUH) resolved
to accept an invitation from the people of
Madinah. In the summer of 622 the He left
Makkah and arrived in Madinah, a journey that
was to change the history of the world. It was
called the hijra, or migration, and marks the
beginning
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of the Muslim calendar.
 First Islamic Society and State
 In Madinah he arrived as ruler, laying the
foundations of a nascent state and religion. He
now began to establish his community. One of
the first tasks was to provide the charter of
Madinah—a sort of Magna Carta—which
announced the rights and obligations of all
citizens, Jews and Muslims. The society was
established on the basis of Justice and
Equality.
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 Introduction of Constitution of
Madina
 In first year of Hijra (that is first year of the Holy
Prophet migration to Madinah, he had a deed drafting
in which there was a detailed discussion of
prerogatives and obligations of the rulers as well as of
other immediate requirements (including a sort of
social insurance for the needy) Fortunately, the whole
of this document, word for word, has been
reproduced by Ibn Ishaq and Abu Ubaid in their
respective books.

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 Articles of the constitution of
Madina
 This document contains fifty two sentences or
though use legal terminology sections and is
an invaluable example of legal language and
the manner of document writing of the time.

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 Importance of the Constitution of
Madina
 The importance of it has been felt by the
European Christian’s even more than by the
Muslim historians. Besides wheelhouse, Mueller
Grime, Springer Winsock Certain Buhl and
others a German historian, in the course of a
short history a of the world has felt it necessary
to mention it in considerable detail. It is
unnecessary to discuss here the remarks of these
German, Dutch, Italian English, and other
writher. It is sufficient to mention that how they
give importance to this document.
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 First Islamic Society and State
 He was claiming Muslims were equal, ‘Like
the teeth of a comb.’ There were no lineages
nor castes in Islam. Muhammad’s (PBUH) God
demanded ‘justice, the doing of the good and
liberality to kith and kin.’ He forbids all
shameful deeds, injustice and rebellion.’
Female infanticide, casual sex and alcohol were
all forbidden. Equality, the status of women,
the rights of the less privileged (minorities,
poorer working groups were reflected in the
Prophet’s (PBUH) message.
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 How Islam Relates itself With
Other Religion
 Islam believes that the core of the massages of
all the prophets and messengers was the
submission to God in the light of guidance
communicated by the prophets. All prophets
were Muslims (submitters to God), and Islam is
not merely the religion preached by
Muhammad (PBUH) but was also the religion
of all the true prophets of God such as Noah,
Abraham, Jacob, Joseph, Moses, and Jesus and
their followers
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 Legitimacy of Other Religions in
Islam

 Muslim recognition of legitimate

religions is not limited to Christianity and
Judaism only but it extends to almost al
major pre-Islamic religions including
Hinduism and Buddhism

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 Base of Recognition of Other
Religions

This recognition is based on Islamic

belief that there has been no nation,
which had not been visited by a Warner
so that, the different religious traditions
of the world presumably had an authentic
starting point.

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 Place of Muhammad (PBUH)
and Quran
 Prophet Muhammad (PBUH) is the leader of
this community and the Qur’ân is its
constitutional framework. It is about human
beings and is for human beings. Its objective is
to establish a cohesive, human and just social
order. The Qur’ân aims to create a society
where the individuals and the society are under
an obligation to ‘enjoin good and forbid evil

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 Muslims’ practices and true Islamic
Teachings-I
 An important issue in understanding of Islam is that
there is a clear distinction between Muslims’ practices
that stem from their perception of Islam and the true
Islamic teachings. This is because Muslims’ practices
and true Islamic teachings denote two separate notions
and realities. Muslims practices are those that conform
to certain rules and principles that a group of people
calling themselves Muslims consider as binding Islamic
law. True Islamic teachings, on the other hand, is
Islamic Shariah as Allah (the Exalted) and his Prophet
(P.B.U.H) originally intend it to be practiced. Although
both have co-existed since the birth of Islam, they may
or may not concur with each other.
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Muslims’ practices and true Islamic
Teachings-II
 Islamic history has witnessed times when Muslim
reality has applied Islamic Shariah and complied with
its true Islamic teachings; and also witnessed times
when the Muslim state or society departed to a greater
or lesser extent form complying with true Islamic
teachings. Furthermore, seen from a micro-
sociological perspective, there have always been
certain groups that to a greater or lesser extent comply
with true Islamic teachings and other groups that to a
greater or lesser extent depart from true Islamic
teachings and regardless of whether the state or
society was complying or not with true Islamic
teachings.
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 Muslims’ practices and true Islamic
Teachings-III
 It is important to say that Mulim groups maintain the
description “Muslim” so ling as they comply with
minimum fundamental beliefs and standards that derive
from original Islamic Shariah. That is to say, Muslim
reality can exist without total compliance of Muslims
with Islamic Shariah rules and principles. That is,
however, also to say that the vast spectrum of rules and
principle beyond this minimum fundamental beliefs and
stands are not always complied with by Muslims in their
every day life; a fact which leads to the unavoidable
conclusion that Muslims’ conduct and practice is not
always representative of true Islamic teachings, i.e., what
and outsider might consider Islamic might not always be
Islamic in reality.
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 Muslims’ practices and true Islamic
Teachings-IV
 In order to determine whether Muslims’ practice is
Islamic or not each and every practice, action and
transactional conduct has to be tested against the
original principles, rules and rulings of Islamic
Shariah. It is important to note that the distinguished
co-existence of Muslims’ practices and true Islamic
teachings in the sense discussed here might seem to
be a negative issue; but taking it from a realistic view,
it is an issue that is dictated by the very nature of
human existence and therefore shows Islam’s ability
to come down-to-earth to address a realistic picture of
human reality and frailty.

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 Muslims’ practices and true Islamic
Teachings-IV
Based on the above, Islam has three central issues
that stem from its foundation: Muslim reality is
detached from, and is not always representative of
true Islamic teachings; Muslim reality has to be taken
into account and addressed regardless of the degree
of its compliance with true Islamic Shariah; and
Muslim reality must always aspire for (i.e. Muslims
should try their best to achieve) as total compliance
with true Islamic Shariah as possible. These three
issues can be termed:
1-Dichotomy,
2-Realistic nature and
3-Aspirative nature of Islamic law.
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ISLAMIC WORLDVIEW
 WORLDVIEW

Worldview explain how man perceives

this world. It denotes “a set of implicit or
explicit assumptions about the origin of
the universe and the nature of human
life”.
MAN’S WAY OF LIFE FROM
SECULAR VIEW

 Separation between religion and other

aspects of life,
 Materialistic,
 Individualistic,
 MAN’S WAY OF LIFE
IN ISLAMIC VIEW

 Belief in a dual worldviews: this world &

the hereafter.
 Religion is part of his/her daily life.
 Maslahah of the ummah (public benefit),
 Accountability,
 Trustworthiness,
 Transparency etc.
Islam & Creation of Man

WHY ALLAH (SWT) CREATED

MAN?
 Islam & Creation of Man
 According to Islamic belief, Allah has created man
(and jinn)only to worship Him.
 The word worship here encompasses all permissible
human activities and intentions as part of the
general act of acceptable worship(ibadah).
 Within the ambit of the Shari’ah, a man’s entire life
is an act of worship; as such, his choice must either
follows the commands of Allah (including
commercial transactions) or ignores them for his
self-interest.
 MAN’S CHOICE IN AL-
QURAN

There is no compulsion in religion. Verily,

the Right path has become distinct from the
wrong path. Whoever disbelieves in taghut
(false deities) and believes in Allah, then he
has grasped the most trustworthy handhold
that will never break. And Allah is All-
Hearer, All-knower (Verse 2:256).
 ISLAMIC WORLDVIEW

To understand the Islamic worldview let us

first define the followings:
1. Islam, Iman, ‘Amal, Ihsan.
2. Relationship between Allah, man, nature,
religion.
3. The nature and characteristics of man;
man’s role as ‘abd and khalifah
 DEFINITION OF ISLAM
 Islam is derived from the Arabic root word “SLM”
‫ سلم‬which means peace.
 How to achieve peace of body and mind? Through
total submission to the will of Allah and the obedience
of His Law.
 Islam illustrates al-Din, submission, surrender,
obedience as well as peace.
 This has manifested that a man can only attain true
peace of physical and spiritual via full surrender,
obedience and submission to Allah the Almighty.
STATE OF A REAL MUSLIM

 A man will become a Muslim once he has

verbalized the “Shahadah”.
 “Shahadah” signifies there is no God except
Allah and Muhammad (peace be upon him)
is His prophet.
 A real Muslim will carry three essential
elements namely “Iman”(faith), “A‘mal”
(action) as well as “Ihsan” (Realization).
 DEFINITION OF IMAN

 Iman literally means "belief" or

"faith“. It is defined as having faith
in Allah.
 The seat of faith is the heart, and to

have faith you have to belief in six

articles, they are:
 ARTICLES OF IMAN

To have faith a Muslim should belief in six articles which

are:
1. Belief in Allah – Tawhid (Oneness and Unity of Allah).
There is only one supreme creator of the Universe. All
comes from Him and all, in the end, converge to Him.
2. Belief in Angels. These are the functionaries of Allah.
They Manifest the Majesty of His rule and never disobey
Allah the Almighty.
3. Belief in the Revealed Books. Sent as guidance to mankind on
how to worship Allah and Submit to His will.
 ARTICLES OF IMAN

4. Belief in the Prophets. Who showed living examples

And practices of worshipping Allah. All messengers
preached that Allah is One and that the Din of Allah is
also One, although the revealed books varied from one
messenger to the other.
5. Belief in the Hereafter. To show that every beginning
had an end towards Allah, the Infinite- Who Has no
beginning Nor end. Therefore, man shall be accountable
for his deeds in the Hereafter and rewarded accordingly.
 ARTICLES OF IMAN

6. Belief in al-Qadha wa-al-Qadr (Predestination)

A Muslim believes in Qadaa and Qadar

which related to the ultimate power of
Allah. Qadaa and Qadar means the
Timeless Knowledge of Allah and His
power to plan and execute His plans.
 DEFINITION OF ‘AMAL

 ‘Amal (action) is the act, work, deeds of

man.
 Types of A‘mal
 Good Deeds Bad Deeds
 PRACTICING A‘MAL IMPLIES

 Man is accountable to Allah for all that he does.

 Man’s life does not end with his death in this
world. He has life after death.
 ‘Amal helps man to organize his life individually
and collectively as provided by shariah
guidelines.
 Man is free in his will, choice and action.
 Man as Ahsan-e-Taqweem

 Man is created in the best form (ashsan

taqwim). He is made up of both the body
and the spirit, which is Divine and pure at
birth. Thus he is bestowed with ‘aql,
knowledge and free will, which is constraint
by responsibility. As such, man is held
accountable for all his deeds.
 DEFINITION OF IHSAN
(REALIZATION)

 Ihsan literally means kindness, Mercy,

beauty, state of relative perfection, etc.
it denotes man’s spiritual relationship
with Allah.
 It is also to worship Allah (swt) with

such a presence and concentration as if

one can see Him or as if being unable to
see Allah, Allah nevertheless sees man.
 ONENESS AND UNITY OF
ALLAH

 Allah is the true existence and

everything else, including man exist
because of Him.
 Thus, Man’s prayers, other acts of

worship, life and death should all be

for the sake of Allah.
 All man activities, if done for the sake

of Allah, are considered ‘Ibadah.

 MAN AS A KHALIFAH

 Man is the khalifah of Allah or vicegerent on

earth and all the resources at his disposal
are a trust (Amanah).
 He must utilize them according to the will of
the Creator and he will be held accountable
for any misuse of these resources. It thus,
follows that these resources are means to
attain falah.
 ‘ADALAH (JUSTICE)

 Everyone is a khalifah, unity and

brotherhood of mankind. This
brotherhood would remain a hollow
concept devoid of all substance if it is not
accompanied by ‘adalah (justice).
 NATURE & MAN
 Nature is the creation of Allah for man.
Nature includes both the material world
and the world of the unseen (Ghayb). By
exploring both worlds in a manner
prescribed by Allah, man is able to discover
many of Allah’s attributes such as majesty,
Grace, Mercy, Glory power, etc.
 All resources in nature are means for man

to attain his falah (happiness) in this world

and in the hereafter.
 MAN’S AIM IN LIFE

 Man’s aim in life is to achieve happiness

not in this world alone but in the hereafter
too.
 How he can achieve happiness?
 ISLAMIC WORLDVIEW
An Islamic worldview is the vision of reality
and truth that appears before our mind’s
eye reveling what existence is all about.
 It is defined as “a set of implicit and

explicit assumptions about the origin of the

universe as well as the nature and purpose
of man not only in this world but in the
hereafter too”.
 Islamic Worldview

 Islamic worldview is characterized by an

authenticity and finality that points to what is
ultimate, and it projects a view of reality and truth
that encompasses existence and life altogether in
total perspective whose fundamental elements are
permanently established.
 The Islamic worldview is based on Islam. All
worldviews must include concepts on Allah/Tawhid,
Man/Khilafah, Nature, Man’s aim in life, ‘Adalah
 Islamic Worldview

 Muslim believe that this world is a

temporary place for them to be tested in
order to determine whether they will get
the reward or punishment in the
Hereafter.
 ISLAMIC WORLDVIEW

 ‘Alam-e- Arwah (Pre-Existent Stage)

 ‘Alam-e-Rahm (MOTHER’S WOMB)
 ‘Alam-e-Dunyah (The World)
 Introduction to Objectives
 Maqasid al-Shari`ah, or the goals and
objectives of Islamic law, is an evidently
important and yet somewhat neglected theme
of the Shari’ah. Generally the Shari`ah is
predicated on the benefits of the individual and
that of the community, and its laws are
designed so as to protect these benefits and
facilitate improvement and perfection of the
conditions of human life on earth.
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 Introduction to Objectives
 The Qur’an is expressive of this when it singles out
the most important purpose of the Prophet hood of
Muhammad (peace be on him) in such terms as:
"We have not sent you but a mercy to the world"
(21: 107). This can also be seen perhaps in the
Qur’an’s characterization of itself in that it is "a
healing to the (spiritual) ailment of the hearts,
guidance and mercy for the believers" (and
mankind) (10: 57).

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 Basis of Objectives in Al-Quran
 The two uppermost objectives of compassion
(rahmah)and guidance (huda)in the foregoing
verses are then substantiated by other provisions,
in the Qur’an and the Sunnah that seek to establish
justice, eliminate prejudice, and alleviate hardship.
The laws of the Qur’an and the Sunnah also seek
to promote cooperation and mutual support within
the family and the society at large.

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 Manifestations of Objectives
 Justice itself is a manifestation of God’s mercy
as well as an objective of the Shari’ah in its
own right. Compassion (rahmah) is manifested
in the realization of benefit (maslahah)which
the ‘Ulamâ’ have generally considered to be
the all-pervasive value and objective of the
Sharî’ah and is to all intents and purposes
synonymous with rahmah.

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 Manifestations of Objectives
 Educating the individual (tahdhib al-fard) is another
important objective of the Shari’ah so much so that it
comes, in order of priority, even before justice and
maslahah. For these are both socially-oriented values
which acquire much of their meaning in the context
of social relations, whereas tahdhib al-fard seeks to
make every individual a trustworthy agent and carrier
of the values of the Sharî’ah, and it is through
educating the individual that the Shari’ah seeks to
realise most of its social objectives.
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 Manifestations of Objectives
 The overall purpose of a great deal of the laws
and values of the Shari’ah, especially in the
spheres of ‘ibadat and moral teaching, is to train
an individual who is mindful of the virtues of
taqwa and becomes an agent of benefit to others.
The Qur’an is expressive, in numerous places and
a variety of contexts, of the rationale, purpose and
benefit of its laws so much so that its text
becomes characteristically goal-oriented.
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 Manifestations of Objectives
 This feature of the Qur’ânic language is
common to its laws on civil transactions
(mu’amalat)as well as devotional matters
(‘ibadat). Thus when the text expounds the
rituals of wudû (ablution for prayer) it follows
on to declare that "God does not intend to
inflict hardship on you. He intends cleanliness
for you and to accomplish his favour upon
you" (5: 6).
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 Manifestations of Objectives
 Then with regard to the prayer itself, it is declared
that "truly salâh obstructs promiscuity and evil" (29:
45). With reference to jihâd the Qur’an similarly
proclaims its purpose in such term that "permission is
granted to those who fight because they have been
wronged" (22: 39). The purpose, in other words, of
legalising jihâd is to fight injustice (zulm) and the
purpose of salah is to attain spiritual purity and
excellence that is accomplished together with
physical cleanliness through ablution before prayer.
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 Manifestations of Objectives
 With reference to the law of just retaliation (qisas),
the text similarly declares that "in qisas there is life
for you, o people of understanding" (2: 179); and
with regard to poor-due (zakah), the Qur’an validates
it "so that wealth does not circulate only among the
wealthy" (57:7). According to another text, the
believers are under duty to lower their gaze in their
encounter with members of the opposite sex, "for this
will help you to attain greater purity" (24: 30).

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 Definition of Maslahah
Manfa‘ah(benefit or utility), however, is not
the technical meaning of Maslahah. What
Muslim Jurists mean by Maslahah is the
seeking of benefit and repelling of Haram as
directed by the Lawgiver. The seeking of
utility in Islamic Law is not dependent on
human reason and pleasure.

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 2- Maslahah according to its inner
strength
This classification is based upon the purposes
of Islamic law and their types. The types of
according to their inner strength are
1-Darurat(necessities)
2-Hajat ( Needs)
3-Tahsinat ( Complementary goals )

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 1-Darurat(necessities)

Necessary interests are those without the

protection of which there would anarchy and
chaos without the protection of which there
would be anarchy chaos in society. The
absence of protection for these interests would
mean the loss of every thing that we hold dear.
These prized social interests are five in
number:

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 1-Darurat(necessities)

1-Preservation and protection of Religion (hifz ala al-din)

2-Preservation and protection of life (hifz ala al-nafs)
3- Preservation and protection of progeny (hifz ala al-nasl)
4- Preservation and protection of intellect (hifz ala al-aql)
5-Preservation and protection of wealth (hifz ala al-mal)

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 Objectives of Shariha

Darurat Hajat Tahsinat

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 Basic Objectives of Shariah and
Protection of Rights ( Darurat)

Protection of life

Protection of Din Protection of Family Protection of Intellect Protection of wealth

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 Nature of objectives of Shariah
The most important feature of the maqasid is their
dual thrust. Al-Ghazali discusses this dual nature in
detail. The dual feature of the Maqasid is evident in
the use of the term ibqa and hifz, which may be called
preservation and protection. Al-Shatibi considers
these two aspects of Hifz. The first he says is what
affirms its elements and establishes its foundations.
the second what repels actual or expected
disharmony. Each purpose, however, has a positive or
aggressive aspect and a negative or defensive aspect.
From the positive aspect, the interest is secured by
establishing what is required by the Shariah through
each of its maqasid.
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 Life
Established
Defend

Din Intellect
Family Wealth
Established Established
Established Established
Defend Defend
Defend Defend

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 Din is
Established Defend
1-The interest of the Din is 1-Jihad is prescribed for
established by the defending Din, It is the
creation of conditions duty of Imam to ensure
that facilitate worship proper conditions for
and established the both, while it is binding
other essential pillars of upon each subject to
Islam. while prayer, fulfill theses duties.
fasting, pilgrimage and individually and
Zakah help established collectively.

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 Life is
Established Defend
The interest of the life is It is protected or
secured by the creation defended through the
of conditions that provisions of penalties
facilitate existence of for those who destroy
life. The life preserved life without legal
through the provisions justification.
of sustenance and
maintenance of good
health

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 Family (Progeny) is
Established Defend
The progeny is It is protected or
supported by defended through the
facilitating and provisions of penalties
establishing family life. for those who would
Nasl is promoted corrupt it and destroy its
through the vlues.
maintenance off healthy
family life and
Institution of marrage.

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 Intellect is
Established Defend
The interest of intellect It is protected or
is secured by promoting defended through the
the means for the provisions of penalties
growth of the intellect. for the consumption of
The preservation of the substances that destroy
aqal is achieved through the intllect.
the provision of
education and healthy
conditions for its growth

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 Wealth is
Established Defend
The interest of wealth It is protected or
is secured by crating defended through the
proper conditions for provisions of penalties
the growth of wealth. It for the theft or
is achieved by misappropriation of
encouraging its growth wealth is punished
through penalties.

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 Life
Public
Private

Din Intellect
Family Wealth
Public Public
Public Public
Private Private
Private Private

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 Additional List of Objectives of
Shariah (Contemporary Debate )
1-Human Dignity
2-Bsic Human Liberties
3-Justice
4-Poverty Elevation
5-Social Equality and welfare
6-Peace and Security
7-International Cooperation and Co- Existence

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 Islam and Present Muslims
 There appears to be uncontrollable
emotion in Muslim societies which
sweeps everything before it, preventing
the Islamic resurgence from being
harnessed. Muslims need reason and
argument to make sense of the Islamic
passion.

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 Islam and Present Muslims II
 They need to be concerned about their
societies and acutely aware of its
tensions and those generated from the
world around it. Their religious
leadership obsessed with the belief of
perfection. One can say their faith is
but they are not. They like the mirrors
which show only perfection.
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 Islam and Present Muslims
 To present an accurate, objective view
Muslims must learn to balance being
observance and action. Both two roles are
very important for Future of Muslims. It is not
a good time to look at Muslims. The earlier
breadth of vision, tolerance and self-assurance
are missing. A new element of hysteria, shrill
and discordant, has entered. Presently the
Understanding of Islam is possible only after
going
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beyond that distorted Images.