Fst Eaton (1402/1982) Second Eaton (1412/1992) ‘Third Pring (1416/1996) Fourth Printing (1418/1998) Fifth Printing (1420/2000) a ‘The Intemational insite of Islamic Thought Hemdon, Vipnia,US.A, AL TAWHID: Its Implications for Thought and Life Ismail Raji al Fardiqi International Institute of Islamic Thought Herndon, Virginia, U.S.A.CHAPTER I ‘THE ESSENCE OF RELIGIOUS EXPERIENCE I. AL TAWHID AS RELIGIOUS EXPERIENCE At the core of religous experience stands God. The shahidah (eon fesion of lami ft the witnessing ht ter is no gd but God and ‘Mahamnad is His Messenger; witness witnessing) sets “There is ‘0 god but Gos"The name of God, “Allah” which simply means "The (Go ceupies he cera poston in every Maslin pace, every Muslim action, every Muslim thought. The presence of Go ils the Muslim's ‘consciousness at ll ines. With the Muslim, God is indead sublime ‘obsession, What does that reas? ‘Muslim philosophers and theologians hive bated it out among ‘themselves fr centuries, ad the issue culminated inthe arguments of 1 Ghazi and Ton Sina. Fr the philosopher, the iso was one of a= ing the ordetines of te universe, The world, they argued, i acoso (arealm ia which onder and law prea, where things happen by a cause and causes cannot be without thet proper effet. In tis stand ty wer >is tothe Greek, the Mesopotamian andthe atcioot Egypin epacies of ligion aod philosopy. Creation il was these radon passage fom chaos to cosmos. The Muslin eatruned the highest Wess of transcendence an nobility of the divine Being, ut they coal no con ‘zie of that Being as consistent witha chaotic worl, ‘he theologians, for ther part, fered that sich an eras on the condelnes ofthe universe necessarily ender Goda deus eis hat St leaves Him ite odo once He as crete the wot ad built ete fin he clockwork mechanism necessary et everthing casa mo tion. They were right. Fora world in which everything happens accon!- ing wa cause and where causes ar all natural, ina ftom the world ~ i one in which everything happens necessarily and hence is «work which doesnot need God. Such & Go would never satis he ‘ligios feling. Either He is He by Whom everything's, by Whomeverthing bapens, incapable of inating or conling ito: here is Se other god besides Him, who there ease and master ol "Hence tn eet the phlwophe’ view an mented the dxtine ‘recast Tis the they a ate) momento ine Cod ‘ese te word and thes mal appeal hat epeas ee. They replced the necessity of atslity wh the Sus ht God, beng st St igou, wl ot dveve Bu wl eo ht height elect Silvas llr pon the ighteause. The Usher of he ae ws Tot the enahlsimen of easy, bu of dine presence, and c+ ‘modi ality it pence. The Beep cai 2 op ing viey ve tbe posophes Tah hclgre oon tad th Maslin experince, wre Cod is ot merely an shot, lime ft case or prep Dl ore nomnavenes Its his apect of Go tht lr mos i ny Ahery wb osteo deus rons and itis the Mains spon ‘Sens tots cote of armaiveness tht the pibscpbers ery ows cut of oe “God as normativeness ns tht Hei the ng Who comands ‘is motor thous and dots ae ll wales beyond doubt, but ‘Sexy ef ths, str as oan conceives of i Is for hi a alte, Sought, even when, inthe cae wht is alealy relied, 0 ‘teh to fon from Bese eig tpi, Gos wimary {Shot for te Maslin leo or emp tthe cost of the droga, Vere wet alow the Main te ous th aor of Ste ae of laowledge? he ould ay the Yau of Be meapiysia {shot ay execs #6 inperatvenes, is movig appeal OF ‘Go isthe fil em, the end at which al aie nents im sn ome oe, Eventi sou fr ante which ins sO fora dans on, ant heavedeands he nes or cain © co noe ei fal ens each chan esl. Gs sich bend ani forall her sds achsns of ends He i th ete thjet ofl desi. As sich ts He Who mes eer) ee pod or Theiss doperrpmonstaaianty Un exaienal moa ects Sin elec Fe Rw he Sa aS SSG ete Sta lg el rae et SCE team Rete ee mt in an ‘sinful non, A San Mab Mo a ol Mn Thaddius ee: ara har hs DN 2 unless the inal end is posited, every linkin the chain is undone. The final end is the axilogical ground of all chains oF nexus of ends, Te follows frm this conception of God asthe ulinat, final ter ‘minus and axclogial ground that He must be unique. viously, it this were notte ease, te question ould have tobe raised sin repat= «ng the priory or uimacy of one tothe oe. It sof he very ate ‘of fnaitic end tobe nique, just asi the nature ofthe lime ‘cause of chain to be unique. Uiimacy precludes the possibility ofthe ‘imate dependence upon another Ii thi unigueness which the Muslim fins in his confession of ‘ah, “There i no god but God” Inthe lng history of igor, the Muslin assorton of Gods existence would have come lt. Indeed God bd nl him inthe Quran that "there js mo people uno wham He ha ot seta prope ab that "a0 pro het but ha been seo to teach the worship a sevice of Go But {he aseton ofthe uniqueness of God is new I brought elesing jcooclases ata time and place where dalsm and tintarianis were the higher, and polytheim the we, sate of religious coussiousness, ‘A, in onde to purge this consciousness for once and fr all Islam ‘eminded the mos cain the wie of langue and precept appropri tothe unique God, “Father “intercessor” "svi "son ck were ut tely banished rom the religious voeabulary, and the uniguoness and absolute transcendence ofthe divine Being were stressed that man gy claim any elation to God which all other men canna. Ilan Jeld as matter of principle that no maw or being i one ita vearer to God than any ote: Tat all ration i creatures, tht it sacs on this side of the Tne dividing the transcend fron te natial is the necessary presvpposition of Gas axilogeal lima. or tn Sts tle MT ae i et et dD led it ero cea TN a PS ancy te i aah Eh wo A “Reza mmm ty nS ema PORES E QU Sa a ener eee cn no ESI ath Nigh fen “Engh egrets tna 3‘The relevance of this “uct” of God othe religious it ofthe pee- son is easier grasp. Mans heart always harbors lesser dete than (God, andthe man ierton is nary always beclouded with desert ‘of varying orders of rank The noblest neti 38 Kat had taught, the purest, purified fa all objectives of te Whur” And the purest, Islam ater all Wiliar objet ae removed ant bases, "To perceive God ascoe of noemativeness, a an end whose very Be- ing is impeativeness and desirability, isnt posse unless there are ‘beings for whom this normativenes is nemutive. For aormatvensss ‘sa relational concept. For ito be, there must be creatures for whom) the dvine command is both percevable (at henee knowable) a5 well ‘ss eiizabe Relational isnt realy and shoud ot be understood ‘implying that God is dependeat upon, or needful of, man ad his ‘word. In slam, Gods sl suticient; bt this self suticieney doesnot preclude the creation ofa word in which men find the imperativeness and realize its oughtso-bes. At te core ofthe Islamic eligious ex- periene, therefore, stands God Who is unigue and Whose wills the Inperte nd gui fll meses. The Quan has at trom. 1 poreays God as announcing to His angel His imtenon of creating the world and placing therein a vcegeento do Mis wi. The angels ‘object that such a vicegeent who would kil, do evil and she blond is unworthy of being eteted. They also contasted such 2 vicogerent with themselves, who never swerve fom fling the divine wil, 0 Which God answers,“ know something which you donot know: Ob ously, man would indeed do evil for thats his prerogative a 2 fee ‘being. But for anyone to ffl the divine will ven tis perfectly in his power w do otherwise iso full a higher and worthier portion of the divine wil. The angels are ruled et precisely Because they have no freedom to volt the divine imperative. Likewise, in another sill, ‘More dramatic Quranic passage, Ged offered His trust © heaven and ‘arth, mountain and ives, These were tok with fear ad panic and ‘Shieweaoae eps Yu™hih nse", The spare =A rejected thetrth, But man acepted the trust anc asumed is burden ‘The trust, or divine wll, which 99 heaven and-eart ca elie i the ‘mora lav which demands feedom fom the agent. In ester atd-crth, the wil of God is alized withthe necessity of natural am" I is His inalterable sunnah or patieen which, implanted in ceaion, causes crea. tion oun as it does. Nanrallaw cannot be voted by nature stot {fens all that nature i capable of doing* But man, who boldly sccepts the ist, is capable of doing at well as not doing the wil of God. Only he, therefore, ofall creatures, satisfies the prerequisites of| ‘moral action, ranely freedom. Moral ales are more condone thin the elemental values of ature since they presppose then, Ea, hey presuppose he itr or insrumenal values and therefore tad ghee than iter ofthese. Evidently, they are the higher part of the divine will which necessitates th creation of man and his appointment as the icegerent of divinity ov earth Because ofthis endvwment, man stands higher than the anges, for the can do movethan them He cana morally, 1, freedom, which sy to i pe elma ges can Kes Sh al so RPS 9 on ty + ering ie cen rca ‘Sh: Ree podem ee To ne tren hy et fing hash mp gy ah ‘ee tema rl nae: Rar ee Sas BberSersy ssn tev rev canes tans At BOS Sei SBIR OIG, wom {peeing dom vhost Nooo mec uamce ae say Sin iksacbig "Ant We com eno pst mee be A Tey 8, 5they cannot. Man equily shares the necesity of natural causation in his vegetive and anal, in his pysial presence as thing among thing on cath. But asthe being through whom te higher part of God's wilea be relized, he stands absolutely without pee. Hiss 2 cosmic cation, geting Kl (vceperenc) ofthe divine order Tt wld indeed bea poo, uncoordinated work on the past of God ite had crested st a cosmic crestre a8 mat without enabling him to know His wil or placing him on earth which not malleable enough to recelve ma’ dicharge of hs ethical vocation: or one where the do- ing or ntdoing of thit will would make no difference. "To know the divine wil, man was given revelation, a direct adie edt disclosure of wha God was ho realize on earth. Wherever ‘the revelation was corrupted, perverted, or frgten, God bas epee ‘he performance, aking ro consideration the reais a history, the ‘changes in space and ie, al tthe purpose of keping within mais Feacha ready knowledge ofthe moral imperatives, Equally, man is em ‘owed with senses, eason and wodersanding, tlio, al the petoc- tion necessary 1 enable him 19 discover the divine wil unaided. For ‘that wil imbedded ot only in causal nate, but equally in human feelings and relations. Wheres the former half takes another exercise of he dsipline called natural science to discovers, the second halt takes the eerie ofthe moral sense an the discipline of ethics. The Aliscorerie and conlusions ae ot cera. They are alays subject {eal and et, 1 further experimentation, fuer analysis and io cor. rection by daspor insight. But, al this notwithstanding the search i possible, and reason cannot despair of feexamiaing and correcting its ‘am prviosfdings witout ling io skepict ad enim. Thus, Kowedge ofthe divine wil i possible by reson, certain by revels tion, Once perceive, the desirability ofits coeat is fat of human ‘onscioosners. Indeed, the appechersion of value, the suing oF i ‘moving appeal and detrinaivepowes, ie the "nowledge” of i. Fort know value is wo lose one’s entologieal pose or equlibrium and to ral inte dzection of it, tha iso sy, to ser change, to begin the relzation of ts ought-o-o, ofl the oughto- which sues therefrom, As the leading Amaican empiricist, C. 1. Lewis, used 10 si. “The apprebension of value i an experience aad is Hse? a “alueing™ 5 Gh dena Annie Kalan ar ae Te ‘ye ig ‘So uch forthe consequences of religous experience in Isl for the theory of man. We ought now to comsider the implications for soerotogy and history, We have already mentioned the maleablty of the work its readiness be informed, cekneaded, remolded ant cut soasio male ita coacretzatin ofthe divin pater, This propartion, together withthe availblty f reelaon an the prize of xt ‘stablisment of the divine wl ty reason, all reader uspardomablethe faire of rant full his viegereney Indeed, fuflieat of his vec tion is the only condition Ilam knows for mani salvation Either it Js his own doing or its worthles! Nobody ean do te job fr hi, rot even God, without rendering hima puppet. This loys fron the ature of moral actin, namely, not tel mora ules is freely ‘ville and underaken completion by a ree agent, Without the I itive and efor of man, all moral worth or ve allt the ero slam soterioogy therefor the hametical ppt of that of radi tional Crisanty. Indeed, the term salvation has no equivalent in the religious vocabulary of Isla. There is no saviour and hee is nthing fom which wo be saved. Man and world ae either positively good oF eutal, but not evil Man begins his life eically sine and sound, not weed down by any orignal sin, however mild or Atgustinan In fact, at bet ei alteay above he zero point nth he asthe evel tion and his ational equipment ready for se, aswell as wor all or nh ME AEA * ht TA hs ca ab Me ay SIR pest BRS PBMCS cron nay. Ge EVES SASS a Tei amen on Ted nt cn iy eed thane ots 20 Ther ener tne ee ast Se on eel oy a,too ready orcs is tical deed” His la cy; icy trough orks; ethical ficiy; succes; happiness and ease), atx slam uses ‘thick comes fra the rot meaning "o gow vegetation otf the earth ‘consists of his flillmer ofthe divine imperative)" He ean hope for Gos mery and forgiveness, but he may not count ont while retain- ing fom doing the divine will whether cut of ignorance, laziness ot Stat eae, is fi and den are cl wit ems them to he God’ overamentis st, nether favorable nor ufivorable Its scale of justice i absolutely hat of the most precise and perfect balance. And iis system of worldly and cher worldly rend and punishments disposes for eveyone, whether blest or unbles, exactly that he deserves." Islamic eligius experience has great consequence for world history. “The fie ofthe Muslims vison caused him oh himsef oo the sage of history, therein to effect the lization othe divine para hisPro- pet (SAAS) had communicated to hin. Noting was 3 him Worhier than this case. In i intrest, ho was prepared to pay the maximum | rive, that of laying down hie fe. Tre tos costar be regarded his Sage as consisting ofthe whole word; of his wnmah as consisting of ‘mankind mina a ew realtan people whom be sought bring wii Siac ae RGss » tn ee tar tar nee i a it ‘SSeS tied We me eo eh eg Wh ae SAT ape J aaa sh Bd, “A 2, Ng estoy ce a ayn Sb poaenaretrenemanee es PABLIISEISCED ont oes ALG TIES, a oe ge BAAS At er a rr ity 0), A nage ap af ie tn ay ‘mite pia ewes 85) bees aeat the fod by fre of arms. His par Ilamice, which stood on his ais, was never conceived a$ a monaihie society in which Islam alone redominas.inchded Jews, Cisins, Sabeans by Quranic authority, “Zocostrians by Mubammnadan authority, end Hinds and Badass by ‘he jurist’ extrapolation of hat author. Theil tenained the same, ‘amely a world in which asthe Quran puts “the divine word is supreme,” and everybody recognizes that rupremacy" But for such recognition be worth anything at all it must he fee, the deliberate ‘dession of every person. That i why to ener ina the pa slamien ‘ever mean conversion to Islam, but ene int» peaeflrelationship ‘wherein ides are fre to move ard men ate re to convinve ad to be ‘convinced. Inded, the Islamic sae pt al resources atthe disposal of Jewish society, Christan society, Hinds ani Buddhist sosey, iene these sought i authority bring backintline wih Jaduis, (Christianity, Hinduism, and Buddhism any member who defied oF ‘transcended tha ine. The Islamic sate ws the only non-Jewish tte ‘were the Jew was not ete deTudsie hielo o rebel asa Jew ‘aguas th autor of udu. The sae applic o the Chistian, Hind ‘oF Buddhist. Wheres, up to his emancipation inthe nineteenth cen tury, he European few who defied the diese of this Baye ha Din col ‘only te excommunicated—such excommuniation aking of him a lawless man, evita jas outside the wall of the geto bythe Chis ‘ian state 0° ay non-Few tobe dispossessed and Kile the oietal Jew ‘ho defi Bay ha Din was corete bythe Islamic state in the name of his abi. This consis an ultimate proof ofthe Mim understan- ding ofthe divine tus a etic 1. AL TAWHID AS WORLDVIEW ‘Taitionally and simply expresed, a awhid is the conviction and witnessing that "ere o god bt Gd.” This seemingly negative sate ‘ment, brie tothe utmost ino revit, cris the grees an ichest ‘meanings in the whole of Islan, Sometnes a whole clare, le te tye CM pails Pan Si ies on ca 1 eos» Me ete te il helo Wo ne Hs Sree Thug ees rae 2civilization, ofa whole history Lies compressed in one sentence. This Certainly ithe cave ofthe al Kalmah (pronouncement) oral shah flan. All te diversity, wealth and history, clture and learing, ‘wisdom and civilization of Ilan is compressed in this shonest of Seaences- lah ill lah There is no god but Go.) "A oid is a general view of realty, of uth, ofthe wos, of space and time, of haan history and destiny. AL core, stand the following Principles: A. DUALITY Realty is of two genetic Kinds, God and noa-God Creator and creature, The frst oder his butane member, Aah (SWT). He alone {is God, the tera, the Creator, the Transcendent. "Nothing sik to Him! He enains freer absolutely unique and dvoid of partners ts asocintes The second is the order of space-time, of experience, Of cretion, I includes all creatures, the world of things, plants and Ssnimals, humans ji aod angels, heaven and earth, paradise an bel, land all heir becoming since they came at beng. The two orders of ‘Creator and eestion ae uery and absolutely disparate a far as their ‘being, or nology se welsh experience apd careers, ae conceme. i frever imposible that he one be united with, infused, confused ith or diffsed int the other. Neither ean the Creator be onfologcally Ttanslormed soa fo Become the creature, aor can tbe erature tans ISEB 0 nr alc Et alas ot ty TAM EF ps tn Se ih St eda dcr ee 8S [Senet or smc a te ep Na SG Sept a AOS Se tha Sapo ASGS GEE Ss * di hin a. ee gt ep Nota oe oe Seat ae pe mas Se ae Ba oa lang Au wae 0 edad tang is 50 1 Become in ary way o Sere te 1B. IDEATIONALITY ‘The elton between the two ones fealty is eto in nature. 1s pit of reece in man she aly of destin A rs sel enn of i, he weeny Is escola action, socks net napa, resring, bier ‘Sti hse, appchcnn, SA tune ae cclnt i Uiderzncig The ensownent ssn eaoih ones te wl {FG eter or bot ofthe lowing wags: When wl [rowed in words, diet by Gol to man, ore a of mate he Sivn wilt dtieble eo obsenan of reaton C TELEOLOGY ‘The nature ofthe cosmos i teleological; thats, purposive, serving purpose of is Creator, and doing so ou of design, The world has not ten created in vin or in sport 138 not the work of chance, hap- enstance Its crete in perfec condition. Everything tht exist does 009 BOLBER Ugh S iS ACARI «os tac es ey rt be a en IeiAih te ne ema cy cc el ee es esa ESS Wins tr bequetoe Gr nc ch es es ae ayy or cana Home en M0 WS FLIP i ‘ep of th crn, wl a tin. Th AA ON pe BR SUEISEIECES sealants 08 en SC SGTEIGEESS 1 Ric a om wh poder tion fren dah nd a “0 Ae tcl crn Sa ee Neha anche eh awso ina measure proper tot and fulfills cern universal porpose.* The world i indeed "cosmos an ordetly creation, nota "chs" ka ithe wil ofthe Crestor i always realized. His pats are full Wit the necessity of satura law, for they are innate in the way ther than what the Crestor has ordained fori This itu ofall creatures cept man. Human action sth only instance where the will f Goa Js actualized not necessary, but dlteraely, fel, vlustarly. The plyical and peychie functions of man are integral ont, aa ch they obey the avs pertinent to them wit the same necesity as all ther creatures But te spisival function vi, the understanding and moral ‘ction, fll use the realm of determined nature, They depend ypon thei subject and follow his determination. Actaization ofthe divine wily thems of guaiatively dilerent value than necessary aula tion by oter creatures. Necessary fuliemt apies ony elemental orsiltarian values; fee flfllment othe moral. However, the moral purposes of God, His commandments to man, do havea base in the Pisce world, ad hence ther ea wttarian aspect fo them. Bt this 1s not what gives them their distinctive quali, namely, dat of being ror tis prociely thee aspect of being fulable in redons, hat ithe possibility of being full o violated remaining alwys open, that gives thm the special dignity we ascribe things moral" PM SSE 0 Hy ET om DGS PEST 00 my Pemipesaeaspos fe KS on wo tt ‘freon th Al Wi mde a ah paw we pt AAS oan GER RES. Moscatel hp) RI rami rend ri eo Se (iio Ala une ecu antenna op qa ayn ot aya co 2 D, CAPACITY OF MAN AND MALLEABILITY OF NATURE nary Sie vehing vs cer pone spupore— te yo ein 0 ‘ethene ap hed {Esoteric ton gabe ea poset of ct tale nl ow i ea ‘tae. Wide ts os, ly Chae nec ea ‘spon, lls wth pounds tn wih al, nee Ook porte enn ene Redan se oe Selvin dof cent, atte pe ee ENE prs ine wenn ne Dace tibet mon aoa uae se imel, his flows or soc nae o his enous, on tee tala ie vn pate, corms Nee thm Aa nbjc a con mena nea Belt con al coal cone te hn be bet Pascapety stem see et Bracionssnbjct Width ma cues Seanad ae, bcimpasibe an pe mmo ears Aa hee wel bono Rese home ee ‘hate ani tis st cesny anesgioe eT Sear ae tert boca mantges al eng cee ce thasrmbie clot ngs ae sini sm ramet honeys Ts woot al cea eng ate {sisi nies Alstatma nce eae ae tito il or patent Gol ob sl uo SESS os yin ABS SME 5 Seas hia cand aa a ne Me 4. (A Wh 2 dah yea oe oe my at eae Wan nlrb chess bi Mpc eeE, RESPONSIBILITY AND JUDGEMENT eco tat an ss voles hobo ag isl scicy siemens sos conform oe divi pate, Woh oveatnatbe cpl of ing sce evetion alae ad Shai of ean his con ah eroding pups allows ‘Ries tatmns repensle” Mo oleson imps ‘irate echoing, Ulsan espns, TEAL Tomewite he wil bestloned wih sash eds scone becoes one inl gees ae soprtenes fon mn te vey ature of i tert ine on heey ret imma wheter ckonng hes ple npc ‘time or at end of it or both; but it must take place, To obey God, 1.8. fre i conmar ca oehe flh Neto bey dat tim erp te, he agai f ire wtp eps esl ie i, They con ator olefin hime eT aly tet a al es tne nA estan gh hese ene Sey these pimps se ly od in every hse ee or in ERS am ae oe 220, a (Blo maa ir pug a be Grin we san spp te main (OP IS AHI SESS amg aado aye a Sal “ ‘human nature, consitatng the unetring nator religion or natural coa- science upon which human acquired knowledge, ress. Nataly, al Islamic euture i bul upon them, ad together they fom the core of alta, knowledge, personal and soil ethics, esthetics and Musi life and action toughoxt history. CONCLUSION ‘The essence of religious experience in Isla, we may sayin conte ‘oo, the realization that fe snot in vain that it mast Serve a pu ost the nature of which cannot be Seta with the natural flow of appetite to satisfaction 1 new appetite and new satiseton. For the Masti, finality consis of two ute separate orders, the nae and the transcendent and ito the later that be ook fr the values by which wo govern the ow ofthe former. Having identitiedthe rans eat realm as God, be rules out any guidance of action thit does nak reed therefiom, His rigorous al awhldi, in final analysis, a refusal ‘0 subjoct human life to ay gidance esher han the ethical. Hedonist, ‘sudaemonim and all oder totes which find moral vali the ¥ry proces of natural life are his bate mire. In his view, 0 accept ty of them sto se other gods besides God asthe guide snd norm of human Sction, Sirk (the association of other gods with God, violation ofa ‘tanh, i realy the mixing up o he mom values wih the elemental and uaran which are all fstramenal and ever Gaal. ‘Tobe a Muslin is precisely to peresie Go ale that i the Creator, snd not nature othe create) a8 normative, His will lone as com ‘mandent, His patter alboe a constituting the ethical dosidesa of craton, ‘The content of the Muslin’ vision i truth, beauty and odes but thes fo him are not beyons the pal of is ost cis eis therefore an axiologst in his religious disciplines of exegesis, but only the en of reaching a sound deonoogy, ata juts. Jutiston by faiths for him meaningless, umes itis he sme itroduton ito ‘he arena of action. Is here that Be claims his best, a well is Worst, He knows that as man, he stands aloe between hesien and eath ‘with noe bat his axilogical vision o show the road, his wil come ‘mithis energies to the task and his conscience to puaré agaist pals is prerogative ist led ihe lie ofcoamie dang for no go there 'odo the ob for him, Notonly is the job done f and wha fe has dove 1seins, bt ean win pecan ies ay ‘yates tn he nary ne scone etn {fart eva Msn inte pos” Suey guy rs bhi SeSy comer isp Dt a aos pe As Pat al pt STR fled wee pot” aS Rice See Sen awe csenurce daar neato ® CHAPTER IL ‘THE QUINTESSENCE OF ISLAM I. THE IMPORTANCE OF AL TAWHID ‘Thee canbe no doubt hatte esence of Islami civilization islam; or thatthe eseac of slams al nid, the aco aiming Allah (SW) tobe the One, the absolute, tanscendot Crestor, the Lord and Master ofall that ‘These two fndamectl premises are elf rdent, no subject to doubt ‘by those wh belonged io Islamic eiviliation or participated init Ad only very receatly have misionriss, orients and other enemies of Islam subjected them to doubt: However, ii for us, Moslins, sel ven. Islam, Isami culture and Islamic eiiation havea kone esse, namely, a owhid! which capable of soalysis aod descrip tion, Analysis af awh as essence a8 the Birt termine pit ‘ipl of stam, is culture and eivilization, i the subject ofthis chapter ‘A awhid is that which gives Islamic civilization et, which binds al its coosttuen togetier and thas makes of them an egal, orgie body which we call ivation. In binding disparate elements lopetes, th essence of civilization in hits, a awh inpreses ‘them by its own mould. It reas them so ato harmonize with snd ‘tually support other elements. Without necessarily changing thet ‘atures, th esence trinsforms the elements making upaeivieatioy, ving them their new charac as consitve ofthat ilization. The ‘egre of transformation may very fom slight orca. Kili when it afc ther fom, aod radial when i affects their function, For isthe ater that constuies ther relevance to the esence, Thats why the Maslims develope the sienceof tna ahi and subsimed under ‘tthe disciplines of loge, epistemology, metaphysics and ethics| | | é i CHAPTER IV ‘THE PRINCIPLE OF KNOWLEDGE I. NEITHER SKEPTICISM NOR THE “FAITH (OF CHRISTIANS In tds world, and especialy inthe West, shepiciam has grown to very guwe proportions. It it the dominan principle among the “educated and is fond quite often among the ulead wo enue the “intelligentsia” in thee societies. This spectacular spread of skep- tis is partly de tothe sucees of science whichis cena the cone ‘inuing victory of he empial, ar the religions, mid. The lates ‘define as that which adheres to noonstupht by the Chorch. Inthe opinion ofthe empiricist, the Church ast is magisterion, or suthor 13 te each the ruth, ong te ago, Kk was sn thority of which the Church was eter worty, pressey because is positon is necessarily dogmatic: i, it assumes certain propositions be ive wathowt fst ‘bjeting them to empirical esting andl eumisation. The Western ‘word, and all hose who emulate i, ae still nricted by that easy ‘tory ofthe scientific mind over the Christian Church Under its ‘tansprt, they jump tte flea double peeraliation hat whereas all religious knowledge is necessarily dogmatic ll ways to the rath ‘mast be empiri, finding their limateconimtion oly i the given ‘Of sense, st presented by the controled experi. Aayhing not 80 ‘confirmed, they hasten to conclude, is doubfl an, if is hus uae confirmable, s necestarly fs ‘Dogma, therefore iin ther view adherence t vw known tobe unconfimabe in experience and hence worthless Tah unknown nd unknowable. Faith, in consquence, is an ac, a decision, by which person resolves to acept as re that which sseandalon (stumbling block othe ming) Pascal described ic sa “wager” which one makes »‘on someting the veracity of which forever escapes him, The religions mong the Chrisians have described the Christian faith 38 the blind ‘man’s belie ina black cat na darkroom where there 20 cat Inthe intent cerry, at tb apogee of tis itxiaton induced ty the vie: tories of science, Scheizmacher, a German theologian, advised his fellow Christians in reply "Wo the despises of elgion to has the Chris tia rth not on fact, or ently observe reality, but on subjective ex pence, The revolution of romanticism bad apparently complete Aominatin ofthe European consciousness. Even God, inthe romantic view ste depend for His reality upon the fling f the experiencing subject of faith “That is why the Musi shuld never call his inn "belie” or Tah” ‘When used in a general sense, these Bglish won carry today within ‘them an implication of untrath, of probabil, of doubt and spicion, ‘They carry some valisity only when they ar scribed 10 2 partiular person or group. Even then, they mean only that thi person or group holds a certain proposition be rue, Never does eto erm mesa that ‘sich 2 proposition is tru. Obviously, this isthe exact opposite ofthe smeaning ofthe term inn. This term, driving from an (secur), ‘means that the propositions it covers aren ft rc, nd hth Ins been appropriated (1, understood aad accepted) bythe mind. I Islamic as vell as Ambic pariance, a man can be Kadi (ying) ot ‘mura (cheating; bana cat be false in the Snse ta i objet Js nonetseat or otherwise than it purport fo sy. That is why One snd yagin ae synonymous terms. Before yin one may deny, and ay ‘queition, th uth Bu when agin is preset, the thf a establish ‘and convincing as sensory evidence. thas become indie he ‘only response posible othe pesson who continues to doubt is Wi (bee here for yourself). ign therefore is cerainly ofthe wu, 2s spodeictic a can came. Indn s ence "conviction, about fee (of doubt of probability of guessing and uncer. Ii tan at, nt 2 decision, nota resolution wo accept, or put one's tus, that wich Js no kngwa to be true, 2 wager place on forte i dis aber Ri cma ginger Glos Oo ‘gral Be Rts pe Ont 8) GI BGAS A DAG I SSOBS + ater ae eh wit ceri oa ecco Ee ee ite ya ya * ‘han that basket. nis something that happen om, whe te tah, te fctualy of an objet strikes him inthe face and coavinces htm beyond doubt ofits truth. Is ofthe nature ofa geometrical conclasion hich, given the antceding premises, one reegnizs Is truth andi evils or asthe Quran has put i, an object whore existence is doubted, is produce and placed haore the spectators forall ose and touch. ‘Unlike the faith ofthe Christians, the fof Islam is tuth given {othe mind, not mani eedulity. The rath, or prepositions, of rn are vot mysteries, stumbling blocks, unknowable an unreasonable ba rita and rational. They hive been subjected to doubt and emerged from the testing confirmed and established a tru. No moe pleading, ‘on their behalf is necessary. Whoever acknowledges them us tue reasonable; whoever persis in denying or doug is urressonble ‘This cannot be sll of Chistian faith a ie wer, by dentin; but of {he fn of su tsa mecesary description. Thats why Allah (SWT) eer fo Adam himseif or for anyone else tid sead Adam fron Paradise to earth but it changed nothing in his nature, his capacities, his prom: is, his vocation or his destiny. Man isnot “fallen” and hence there fs so need tn “eo som in. Rather, man ns under an imperative, ‘an oughttodo, and his worth ia function of hi ailment ther ‘wise ofthe imperative. Rater tha “> Islam asents innocence ater than “salvation” fii. Being an eat function of his own deeds, as felicity or inficiyi his own wor, ttl. Such elit does ot d= end on amore’ blessing or agency; its not the efecto a sacramert, or ofan otic paricipation ina mystical body suchas the Church, Ila 5s free of both ‘The moral imperative to which mani subject ether look towards, or sefers to, any past event, whether a fl” ofa "ransony” eft by someone else I doesnot arise out of sich past exert, but is lly consited by something preset or fture. Heace, Islam knows 90 “Justifeation by faith? no history of Hedegeschichte (salvation). The ‘nly relevant past it ecogeies i the revelation of divine comma ‘mens and past mes’ felicy or inflicty as obesence or violation of| these commandment, Instead of flowing fom faith i salve drama tha happened inthe ‘past, mans mortality issues from tho Muslin ft tha Gi In this etspective, the existence of God isthe existence of rath a value bath (of whic lay a claim to is loyalty and energy. Such a claim consists inthe positive disturbance of spacetime othe end of actaliing thesia the divine aterm, Faith and ll he atendant ficulties by which values and their elation are cognized and tei material ae selected and signed are only peparutons for conceization, Spray lh the whole resi of, Islam ase, i nothing unles i is conereied in ‘eal men and women, Assuming hata birth man stds onthe tesbld of etic, tthe zero point of the tical dimension, Its conceives of his duty as postive deeds, a the doing ofsomeshing new, no a the "undoing of something past. Its eis is willy forward-looking, ven hen isarchoonservative and sagan. shisha affiroatvenest which gave the Muslin his clan. Not weighed dow by shackles from athe past, he became an exemplar of worldiness and activism, an in- tetera enemy of word-denil and history deprecation YY, ACTIONALISM Carrying timers tial insights of Yer nd ster Semitic men of religion to thee lpia conclusion, Jesus (AS) was sen a8 pro- ‘pet to the Jews inorder to promote the personals tic of intention “guns the growing exteraism and teralism of th Pharisees and Sad- tuaie therein the moral dneaion ofthe divine pater reese toh, He must bring the Works latent tendencies 1 full futon or vel realization. The exten! to which he is bocesfl i schivig this the rterion of his alah. While the oes will is an entrance ticket to the area of ethical striving and endeavor, sctonlim o the efficacious ctualztion ofthe absolute istry i the entrance ticket o Paradise ‘bearing upon the closeness to God of ene revidence then, This is ‘ot a Tetum othe utiurian or exaust ethics of consequences, fot {he god intention is presupposed. Ips tht Islam is ecking Dot substitute, nor airs. The ethic of less correctly stat personal ‘onscence isthe ulkimate judge of one's moral status on eat, for ely the conscience knows the determinas ofthe will and ts jgement is lone capable of setng the will ight. Acton, on the other hand is ty mature publi, aluustic and goes beyond the sei. Ie vsbe to the ‘word and measrable by extemal means, whether its object ssl, oor selves, or nature. Hence, itis necessary tat it be regulated hy public law the sharia: administered by apubl office ce sate —the alipate; and its disputes adjudicated ty public joicinry— gad! ‘Wt his in mind, Islam deeared ation the necessary concomitant of fh. God's conaadments to at are innumerable Inthe Quan, inn de sms nny eee 7 ly ERNEST Cal an gy BADER ASE = ‘ah nt Thos tah poand Jeave no ro0m fr doubt. God's condemnation of gut (rest, nae tio) isn less emphatic. Even wher slide, selflaon or ination sought for cultivation of the pesonalist virtues of the iner self fn the case of Christian monasticism, Islam condermned it blatant "Monkey? the Quran sud, “s the invention of priests, nota divine preseription ..{Movéover} they [the Christians] have abused i. VI. UMMATISM. ‘Actionalism, we have seen, demands man’s transcendence of himself to what ster thn inset. When ths oer tha-selfs nature, Islamic ational means to tansform the word into Paradise. Everything that ‘atral science and technology prescribe for such a transformation ‘becomes areligious dry incumbent upon every Muslim. Whea, onthe ‘fer hand, the chee-han ifs anther human being or beings, Ine ‘actionalism means to tansform humankind into heroes, ssints and ‘enises, in whom, Le, In whose ie and activi, the divine wills fulfilled. This involvement with ther humans snot what is meant by tuamatsn. Moral alls, or such involvement wit the wei of others, can well e, and is ia may case, the concern of nomummaiss; Inded, of monasics, The Christian ed fr such alr vas the cet onceen of Puchomivs, over the personas foationsm of Antonis, in early Christian Bey tis in what concer the doer or agent as he subject of setion that Islam brought the new notion af unsttsn, requiiag Wat the doer i solve ober inthe action as co-doers or co-operates is purpose Was tomake sedonalsm eollaciv, tring the ctor self or es no shar ing the aio as subjects, at enc incurting is moral mec or demerit Ian lira seeking nprove o peefct man as object will not do, ‘regimen society whose members ct together as subjects otf habit ‘or custom, or Of far of politcal tyrant, wll not do ear. Since the wae ac cnc ann cng ene sl awe Aba a tht Bp Rei rade oS Macy een Gad aN at et a 8 \aenseasnaniseessiseteseihrn aan eaaananaseaa eset desire end is morl ts achievement must be the work ofthe subject ina conliton of mora freedom. It shouldbe willed and done forthe sae of God, if iso be moral at all. The achievement ofthe ator tion of duty is morally worthless: and so is that of external coercion, Only that action which canbe otherwise than iis, depending on the ‘unencumbered vision and wil ofthe subject, his moral worth Islam therefore presrbes tha the ober selves be avid, educate, warned, and adequately moved to jinin ever ded, willing the objec Ave in question. While coercing them might well elie the wilt values in ature, and regineting them might wel elie the moral ltrs objective in me, the realization isl would never be moa ‘And yet, this is precisely what Islam requires. ean be achieved if and ‘only if the ober selves are approached witha view to convincing ther ofthe desibiliy ofthe action and once convinced, they woul engage in ian bring about the materia (el existent) of valves olutrily and consciously. Since realization of the divine wil i infinde, relevant to all activites, wall persons, at al ties and places, it flows that the sosiety Islam projects is one perpewally siting to coovince and be convinced, to prsue and actuaize value in freedom. Sacha society isa society properly speaking inthe Gesellsca sense ofthe ter, not the Gemeinachf sense. Such society isthe umn Ilan seeks" members constitute a heel consensus: inthe mind o vision, inthe intention o wil nl in the ealiatin or ston. It she brotherhood ‘ofthe believers under the shar, set into perpetual oon. It 2 School, Grose Sls, where the business of "Sonvincing” the ig i ‘eommal, a gymnasium of the eart where the will is eteroally subject te disciplining and caving and an ena whore destiny is Seized by ‘he hoes ang history i made. Unlike he polical tore of bea, the ummatist theory is one whore government governs mos, notes, and where sovereignty belongs to God and His av, nt to the arbitrary wll of the majority: and wher the ukimate goods the divine pater, ot the eudaemonia ofthe members. As 8 member ofthe woumah he ‘individual Maslin snot aeons, ba vlusiee fol, perpealy BAB RTL ttl tt noes Nt hes as hm min i pa anine to bring ho scintion of tsb o ath. The ‘ah a nay wie sooels i ol, nt ela, ‘tate bt ot uorrian ‘Alt os ene it pshine ne ua, ht ana hie nn apr, ht execs oo» pe, css ae ‘The engage Muslim is a serious being who lives for a cause. God said ‘nr Bok" ve mt creed you, mann, esp that 9 ay roe oust wont Sed Hen he ai crest I ene wih danger Bar speci exec hs prea ‘vido the avn wl, urbe. His coman’ saree ‘fedora hllo oheion, Under hese hil tbe aie smelan tren God snd craton ests of be the set of comie hteory. VIL. UNIVERSALISM twats te cnn wil ene a an being onsie ots scons emer pit ue of tr ce, lens no pin ote of iacetime. The wie worl ste eb tose win of mann tho an text of mom vine ‘he eat in here he objet ofthe Mme eae, en ann st bo elved in sd het owe tacormaton, The tives of ans sot nd witb upton eat Geb Verdana Master fal wit exception. The or an ees becther iin or wot the woo fa, That wy ae amie then the word aileron Dia a (Te Hose an) and Dara a House Wa), or re mo i GER Sige Eytan ys CCS SSH 0 AN ICE MOEN 00 ae 5 CEC ACS, “Theis tg vom aot Asi ee ine gnc we ‘sainvem carton he Fre a” Went eae! te snc ah ae ——e Mo ce el ct Satay poe nee ey er He ite ew is a tne bf ool pia Sree tie we aa ie et irs nies saa a tiling tt ci nse a clay acu aes hast 2h tia tae a ne Se tates ge yon goes ins Gan ame tml a nd is isc igor art fc as forme rc i a Sirloin nade ase tnd mera fees pe tie renewed aaa Eo oa Ss Gna ‘rai ten er SPAS sina wey ec aes Soot Tefen oh et iether ae tenn oi Ce on At Rr Ste ss stor mi a inst ean saa ‘Ae so est a Schnee ones tees iSccmaniog al btice'sy e Sern Ae chew ats ce Ss han nal Mai a a innit Shp pce oy tr mas ie inumonege sl Sali heat comin sean eal Soni ets rn he Eran Sees esmmeee Seno eens “Shr io eGo sn ce te Seen rere ores Piatt cc ce era ee »sn ign and“ me, Lt not 0 fo Toa bane oul The gualites to equipment ona ‘estos ecognized by llr ob poses ty all manking by toe tac ps avn gn id ie renter presen, ete one Soft ego ot brome of ul nae ty he indivi, Eye amos or ellows Nor des id this epaltarianim gece ocvzaton, Te eal reipls costae of anne ot dened fy an beng cen ough fe ion ante ath another clr, citation © a TEA Sie eden of hs peoples involemen in history, he a Sats ve’ Te vives onan ances al aa ie Gent itsuchen who Tex stops wht ate as en Svat y vite of Ding bor, te man i ied Cony ysis pivieges bree and wisdom, 0, vin rate, god wo and teres fr God “Ue Boao wha hme spn tr wa and ead et a SELES Crhat and tone wh eine ein And ses Net es fe oe SSRN eer 2 a cS ABE , cath SEAS ARS TMA ts sas te an Se IFES sige bate aera eS en om, Papert ay ee ee SS SISA aA HE AH “ cede ac AS iad ‘SoReDER Ah sai ie ns en rt SESS Se tee eS po ry i unequivocally that such ditfrettion remains true only as Tong and insofar asthe adherent is wiser, more pious, more rightous and rl ‘ertng: If he ten say from tis cause, then God wil bring forth spot people (to take their plac] ho will nt be ike them" All Semitic religions have represented the God-man tlainship in terms ‘of a covenant wherein man ist serve God and God sto bles man With crops, clildren, wellbeing and happiness; and all of them were keenly avare ofthe opposite, namely, that Whore man does ot serve God, he wouldbeimesied wih stfereg and punishment, Only Sadism and Christianity have atared the eavenant” 2 concept which implies the two directional activites of God and man, nto the “promise” For Jas, this is the one dietional commitment onthe part of God to fivor the Jes regards oftheir platy or rightecusness—nay, even in ‘heir awhorngafler oer gods to use the image of Hosea. And for ‘he Christin, this sth unter commitment of Goto love and an Som His “purine” ramely man, eventhough he sinsnay, beats, he sins~against God. Islam has maintained the Mesopotamian cove= nant” which gives eset obligation on both parties, the one 0 Serve and the oer to reward and to pivleges wo both partis, he one 1 defy and not serve, and the other punish 114 ae) SEG SAS SCSI AIT Teepe eee Covet ge no omer ata a 1 ical PU Agel sen bpnis sessment ec Scecensiantioenrs amet Exceacsmareinmmamae=ccn sos Sees ates cream oomcnans Seppo semen acne Sento C8 faim Os raVILL. LIFE AND WORLD-AFFIRMATION 11 follows frm the essence of reigious experience in Blam that God ‘nas placed man in # world which so be the theater fr his service to Him, If God ie not be a malevolent ricky, mans service must be posible, This possiblity requires that the world be malleable, capeble Dt receiving mans eon, tansformbe it the patern which God as ‘revealed, A complete ontological fitness of man and word teach other i's necessary conteguence of the divine arrangement ‘Unlike speculative Hindu thought and unlike Buddhism ad sinism, Islam does not reard the world as alien to righteousness or religious fei, Insel, the wor nfo bo denied and combed. On the ‘conta, tis innocet and good, cesed precisely tothe end of being Used and enjoyed by man, The evil satin it but ints abuse by man "That isthe villain which deserves toe decd and combate: tein tora use of the work. That s why te etic of Il is not that of tects. The Propet (SAAS) has diet his flowers pss vee fended rituals of worship, agains celibacy, guns exaggerated fasting, ‘gains pesinm andthe morose mood. He ordered the 0 break the fan bere pesforming the sunset prayer, to keep ter bodies clean and their wth brasbed, 10 groom and perfume themselves and wear their beat clothes when they coopreaatefrpraye, omar, oak thei time to rest and to sleep and create themselves with sports andthe as. Naturally, Islam ordered itv adherens to cultivate their fcues: 10 “derstand themselves, ature, andthe word in which thy Tie to sais their imate craving fr food, shelter, comfon, sex and reproduction: to realize blanc and harmony in ther elations with men and nate; to transform the earth into» producing orchard, a fete farm and a teal garden, to esress ther understanding raving, ing and eal ing in works of aesthetic beau All isis istory as well as culture "To make history and cen cate and to do so well isthe content of the divine wil, tis rgequsaes. Indeed, Islam regarded every act ‘capable of aing, however ile, othe wal value ofthe cosmos, as [sn at of worthp, of service to God, provided of cours ts entered ito for His ste. Hence the Muslim has no obsession abou his boy, ‘or the stsheton of hisnstincis. Asa conscious belive, och stsac- tn is fr im a"aske ofthe joys of Paradise to come if he continves {0 fl hisdty to God, "Who dad prohiithenicetis of this work fd the delicacies of His providing?” the Quan asks rhetorially, and e snows empha: “Tey ined sight fr th enoment of the hi i ths wort ad wil al pry thio te Dy ot Jnigneat™ Repeal the Quran contd Eat Sand oey Joa, bt dont sas “Ths larly pesppses Hoong work, tah ahve in te taf fate the word isp sft mat beat Thus the aint Mergen yi of cll svete Gad eli a te eal soon car ino te ecard wheran man an bs orient ad plese ‘The Quranafio Gt Go ascend he word an an ee that even In ato or man owe an cj. The cca there nd moun, ince ess ans, anand mall ve bec rent forma ac nd tte Sa esa) “he une of ens awl power ie who as sot partpted iat son both coment sion caliph, Ora cle fou) des sno Mins nea how aon of he Propet (SAAS) it God Who insite the saan he poi Fae asda Bin BG et ie ey Kish Fag ere ret reoenirecnoenset etter raed Son inp ost ene Saati Sitictrrimr ay een Alias B_eSgiSttaiasese ese Ay or mn eng ese ras Gis EA Sei gh sete heh pl eyehahacartiomaa sre beara itera omen oaenete ators Sane emetic ec alton Toe pene goonies oe emuteee Siatientenoeime nae Reravettena Spec krenin ened a‘onder, and participation inthe political process is therefore religious ‘uty, The ruler it execute the law of Goan the ruled is 0 obey the lay, aco ave the rl and elp hi in upholding the aw. Boe ‘are to mebile their efforts perpetually to exten this application dep- ‘hit in fllmen of the Fequrement of toalism, and bresdthwise fn fullnent of tose of universalism. This he ultimate realization ‘ofthe absolute Islam seeks and declares possible in his word and in tim, tas no we fora "Kingdom of God conceived a an alternative to this Kingdom, ssa mesiaic age where what is denied here wil be ‘realize, iman oer worl in which the smu born is realizable the cost of "his worl” Such oer worldly eaepores slam as re- jected altogether, With thi ejection weat equally all morification of ‘he flesh, world denial, monasticism and asceticism. So strong was this rejection by Ilan and so song was is world-afimation that it was too often acesed of "pore wordline” The trth i that Islamic ‘wordlinss isnot pare” bet tempered and that is precisely the cole played by te enscousnes of Ga and the spstuality of Islamic Purit of te world, Islam commands, must be carted out as the fulfillment of Gods commandment to pursue the world and hence, in ‘obedience the etical limits set by God's ter eomansimens. This iereally what slamie spirituality means: not a disembexked lie of n= ‘Sun prayer and mediation, of sland worlddenal, and of pining afer ‘kingdom hpelsilyunrealzable in spacetime bat ful innocent enjoyment ofthis word, combined with persistent asvism for ib Bet- ‘ermcat and eel by etal precepts opposed o exaggeration, la- ur, injustice, hatred and discrimination. CHAPTER VII ‘THE PRINCIPLE OF SOCIAL ORDER 1. UNIQUENESS OF ISLAM nts soca mension, slam is abolutely unique among the elisions and civilizations the world hus kaown, In contrast othe religions of the work, Islam defies religion isl asthe very basness of if, the very mater of space-time, the very proces of history ~ which idles Innocent, good and desirable intel because ti the creation, the git ‘of God. The very busines of li, the very mater of space-time, the ‘ey proces of hss, nturm dclard by Ilan onsite religion, ‘They are piety and righteousness when well conducted, impiety and unrighteousness otherwise. Hence, Ilam see iself relevant all of Spacetime, ard seks deerine al af histor, ll of ration, ncuding ‘Ml of mankind. What is of ature ie lnnocer, good and Jsinble such, Nether piety nor morality canbe basd on condemn. Islam ‘wats humans to purse what is frau et and dink, 1 have lodg- ing and comfort, to make ofthe word a garden, to enjoy sex, end Ship and all the good things of if, develop the sceaces and to lear, {o vsuffuct nature, co assciae and build soci-politeal structures in shot 10 do al these tings, but odo ter igh, without Fyng and heating, without stealing and exploiting, without justice to self, to neighbor, to mature, to histor. Islam als an the Hho precise= Iy because to do all hese things wel i 0 fUAI the will of God As we shal seein the que, Islam egards the aforementioned goals 2s the natural objectives ofall humans, ter basic human sighs; and "soos guarane them. On this purpose, sam ound is social thoy. “The social ode, it holds, is necessary if that purpose it be elizd st ll Grating thst human association isnt, Islam ad to hi ‘quality that of necessity. The social order and its lic, the mma ‘or Dar al Sam (he House of Peace isthe ulate goal of Islam in space-time, The reece of the religion of Islam snot oly eri, but definite. Only a tiny section of the la of Islam has o do with as