IslamicConcept.pdf

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CONTENTS

INTRODUCTION

A Word about the Methodology

CHAPTER I

The Wilderness and the Intellectual Rubbish

CHAPTER II

The Characteristics of the Islamic Concept

CHAPTER III

The Divine Origin of the Islamic Concept

CHAPTER IV

The Permanent Realities

CHAPTER V

Comprehensiveness

CHAPTER VI

Balance

CHAPTER VII

Dynamism

CHAPTER VIII

Realism

CHAPTER IX

The oneness of Allah

BIBLIOGRAPHY

INTRODUCTION

A WORD ABOUT THE METHODOLOGY

For a number of reasons there is a pressing need to define and elaborate the Islamic paradigm of

thought, that is, to explain for a modern audience the Islamic concept.

The Muslim needs this definition because it provides him with a comprehensive explanation of all that

exists, on the basis of which he relates to the world. This explanation brings him closer to an under standing

of the great realities that confront him, and of the nature of the relationships and connections that exist

among these realities, namely, the reality of the Creator and the reality of the created (the latter including

the universe, life, and man), and their mutual relation ships and interconnections.

The definition of the Islamic concept is also necessary for the Muslim so that he may understand the

central position that man occupies in this universe and the ultimate purpose for which he is created. This

knowledge in turn defines the role of man in the universe, the parameters and perimeters of the field of his

activities, and the limits of his relationship with his Creator.

Such a definition, moreover, is essential because the understanding of this comprehensive view and the

recognition of man's central position in the universe and the purpose of his existence define the Muslim's

way of life and the kind of system established by this way of life. The system established in man's life is

based entirely on this comprehensive view and follows logically from it. Without this base, the system

would be mere patchwork, having shallow roots that will quickly disintegrate. Such a contrived system,

while it lasts, is a cause of suffering and misery for people, since there exists a fundamental conflict

between such a system and man's basic nature and real needs. This judgement applies to all systems current

in. the world today, without any exception, especially to the systems of the so-called "advanced" nations.

The definition of the Islamic concept is also needed because the Islamic din 1 was revealed in order to

initiate a special kind of ummah (community), unique and distinctive, namely, an ummah that came to lead

mankind, to establish the way of Allah on earth, and to save people from the misery brought about by

misguided leadership, erroneous ways, and false concepts. Today we see mankind in a miserable condition,

despite some variations in forms and appearances. If a Muslim grasps the Islamic belief-concept and its

essential constituents, he is guaranteed a role as a founding member of this dynamic ummah, with its

special characteristics and distinguishing features, a member capable of leadership and grace. The clarity of

his belief-concept is a great guiding force because the Muslim's system of life originates from this concept

and is based upon it. It is this belief-concept that directs all individual and collective activities in various

fields of human endeavor.

The Qur'an presents this comprehensive explanation to people in such a complete form that it takes

into consideration all aspects of human nature, and satisfies its needs in every dimension. It deals with all

matters, those pertaining to the senses, to feelings, to thought, to intuition, and to insight, and addresses all

the elements of man's awareness, just as it deals also with his material needs in the physical world. It does

so in a style that exhorts, inspires, and guides all these elements of human nature in a harmonious and

natural manner, since it comes from the Originator of the universe and the Creator of man.

1 The Arabic word din is often translated as "religion," but this is misleading because the term "religion" in the

English language is usually restricted to personal worship, whereas din refers to every aspect of life. (Editor).

The first group of Muslims molded their lives according to this concept which comes directly from the

Qur'an. They adapted to it in a uniquely complete way, and consequently the leadership of mankind was

bestowed upon them. They led mankind in a manner unparalleled in history, either before or after. In

matters related both to the heart and mind and to the world of actions and events, these first Muslims

established such an exemplary system for mankind that it has not been repeated or even approached in the

subsequent history of the world. The Qur’an was the foremost source for this group of people. Indeed, this

group itself was a product of the Qur'an. What an amazing phenomenon in the history of mankind: a nation

emerging from the text of a Book, living by it, and depending on its guidance as the prime source! The

practice or the Sunnah of the Prophet (peace be on him) reinforced this guidance as its complete, practical

application. This point has been summarized by the Prophet's wife, 'Aishah. When she was asked about the

character of the Messenger of Allah (peace be on him), she replied, aptly, summing up a deep truth, "His

character was the Qur'an" (Al-Nasa'i).

Later generations drifted away from the Qur'an, from its particular style, its guidance, and from the

milieu of values and practice similar to those found in the milieu in which the Qur'an was revealed. Only

those living in such an atmosphere can truly understand the Qur'an and be inspired by it. No one can

understand the Qur'an as it should be understood unless he lives amidst the toil and struggle accompanying

the revival of the real Islamic way of life, with all its burdens, its sacrifices, its sorrows, and all the

situations that arise in its confrontation with jahiliyyah 1 at any given time.

The real problem in grasping the significance and the spirit of the Qur'anic teachings does not lie in

understanding its words and sentences, that is to say, its exegesis, as is often claimed. This does not

constitute a problem at all. The problem lies in the capacity of our minds to reconstruct feelings, ideas, and

experiences like the feelings, ideas, and experiences of the first generation of Muslims when they received

these revelations from the lips of the Prophet (peace be upon him) in the thick of the struggle. Theirs was a

struggle of jihad, of striving within oneself and striving with other people. It was a fight against temptations

and a battle against enemies -exertions on behalf of others, and sacrifices, fears, and hopes. It was a

constant cycle of falling down and rising up. The first Muslims experienced the exhilarating beginning of

the Call in Makkah, and also the subsequent poverty and weakness, the indignities of being outcasts among

the people and of being shut up in the Valley of Abu Talib, the hunger and the fear, the torments of being

hunted down, and the boycott. And then they experienced the atmosphere surrounding the establishment of

the Muslim ummah and the initiation of a social and political order, with ever present friction between

feelings and policies throughout its period of construction and organization.

Such was the vibrant and pulsating atmosphere in which the Qur'an was revealed, with its words and

messages full of meaning and inspiration. And without doubt, in a similar atmosphere -an atmosphere that

always accompanies any new attempt at the revival of Islamic life -the Qur'an will again open its treasures

to men's hearts and bestow its secrets on their minds, sending forth its fragrance in all directions and

bringing guidance and light.

It was at such a time that they, the first Muslims, grasped the truth of Allah's message to them:

1 Lit., "ignorance" As used in the Islamic sense ,jahiliyyah denotes ignorance or lack of awareness of Allah's

guidance for mankind, whether of the ancient or the contemporary variety (trans.).

They consider it to be a favor on you (Muhammad) that they have accepted Islam. Say: Your

acceptance of Islam is not a favor to me. Nay, rather Allah has conferred a favor on you by guiding you to

faith, if you are (really) truthful ( Al-Hujurat 49:17).

And again, the truth of His exhortation to them:

O you who believe, respond to Allah and the Messenger when he calls you to what will give you life,

and know that Allah comes between a man and his (own) heart, and that to Him you shall be gathered. And

beware of a trial that shall not befall only the wrongdoers among you, and know that Allah is severe in

retribution. And remember when you were few and weak in the land, fearing that people would do away

with you, whereupon He gave refuge and strengthened you with His help, and provided you with what is

good, in order that you might be thankful (Al-Anfal 8:24- 26).

And the truth of His saying to them:

And Allah helped you at Badr 1 when you were a humble force, so be conscious of Allah so that you

may be thankful (A le 'Imran 3: 123).

And the truth of His wisdom revealed to them:

Do not be faint-hearted nor grieve, for you shall be the uppermost if you are believers. If some hurt

touches you, a similar hurt has touched the (unbelieving) people. We apportion such days among mankind

so that Allah may know those who believe and that He may take witnesses from among you -for Allah does

not love those who do wrong -and so that Allah may prove those who believe and obliterate the

unbelievers. Or did you imagine that you would enter the Garden (of Paradise) without Allah's knowing

which of you have struggled or knowing those who are steadfast? (Ale '1mran 3: 139-143).

And the truth of Allah's encouragement to them:

You will surely be tried in your possessions and your persons, and you will hear much abuse from

those who were given the Book before you and from those who associate others with Allah. But if you

remain steadfast and are conscious of Allah, this, behold, is something to set one's heart upon (Ale 'Imran 3:

186).

They grasped the truth of all these messages of Allah Most High because He was talking about events

that were occurring in their lives, about happenings that were fresh in their memories, and about conditions

surrounding them that were not remote in time and were within the experience of that generation.

Only those who are passing through similar experiences today can truly grasp the meanings and

messages of the Qur'an. It is they alone who appreciate the beauties of the Islamic concept as presented in

the Qur'an, because this concept is an integral part of their own feelings and experience. They are receptive

to it and see its light. But such individuals are few. Since people have drifted away from the Qur'an and

from living in its atmosphere, it becomes incumbent on us to present to them the truths of the Islamic

concept concerning Allah, the universe, and life and man, taken directly from the text of the Qur'an,

1 One of the battles of the Prophet's era (trans.).

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