the islamic concept of ‘ummah’week11
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THE ISLAMICTHE ISLAMIC
CONCEPT OFCONCEPT OFUMMAHUMMAH
Week 11Week 11
66thth April 2004April 2004 WednesdayWednesday 08:0008:00 10:0010:00
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INTRODUCTIONINTRODUCTION
The middle half of this century presents anastounding picture. On one hand, the process ofdecline and deterioration reached its lowest ebb inthe events of 1967 and 1971. On the other hand,there was also a widespread movement towards
revival and the beginning of a process of renewal.
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It commenced during the years 1920-1925. For thepast fifty years, these concurrent trends ofdegeneration and revival continued side by side
almost in the manner depicted in the Quran.
He has let free the two bodies of flowing water,meeting together. Between them is a barrier whichthey do not transgress. (Al-Quran 55 : 19-20)
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THE CHARACTERISTICSTHE CHARACTERISTICSOF ISLAMIC UMMAHOF ISLAMIC UMMAH
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The Islamic world can be divided in threesections geographically. It can be divided in
three sections geographically. The first
geographical section is in the centre, the
heart of Muslim territory. The two others
form wings on either side. The Arabian
Peninsula, Iraq, Palestine, Syria and Asia
Minor can he regarded as the main body of
the Islamic world, analogous to the body of
the eagle. Asia Minor is its head and beak.
The southern part of the peninsula is its tail
with wings stretched out. Its right wing
starts from Iran and Turkey, includes
Afghanistan and Indo-Pak sub-continent,
and extends up to Malaysia and Indonesia. .
Its left wing encompasses the whole of
Northern Africa and had reached into Spain
and France.
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This has been viewed by Malik Bennabi when hecommented that many thinkers and reformers,while admitting the fact of the ummahs
disintegration, have reached a different conclusion:Muslims, not Islam, have to change. However, thequestions as to how and who should undertake theresponsibility remains largely incomplete andinconclusive for a variety of political and culturalcircumstances.
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Bennabi also while addressing the issue of MuslimUmmah has developed the concept that everycivilization passes through 3 important stages:
birth, peak and decline. (refere his Shurut al-Nahdah).By this concept also he tries to develophis three-stage schematization on the creation ofIslamic Ummah;
1. Spiritual Stage (fitrah)
2. The Rational Stage
3. The Instinctive Stage
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1. The Spiritual Stage
Lasted from Prophet saw received the first revelation
at Hira until the Battle of Siffin. This can be seen
clearly from significant events; one of it; the case ofBilal, whose adherence to Islam enabled him towithstand the torture and persecution.
He says, only the spirit gives humanity theopportunity to rise and progress to form civilization.
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2. The Rational Stage
As the society continues to practice its religiousprinciples and integrate its internal bonds, the religion
spreads globally.
At this point, the Muslim community is enlarged and
newly created needs and challenges stimulate thesocietys capacity and creativity. As the science and
the arts flourish, reason becomes the controlling force
and society ascends towards the peak of its cycle ofcivilization.
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Bennabi viewed the Umayyad period as an exampleof rational stage where humanity is indebted to itfor discovering the percentage system and the
experimental method in medicine.
Despite the rational and intellectual success,Bennabi make a significant remarks that reasoncant discipline the instinct as effectively as thespirit did in the first stage.
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3. The Instinctive Stage
Marked by weakness and corruption which becomesinevitable when society can no longer control its
members instinct.
Society then enters the darkness of history as the
cycle of civilization ends.
This stage applies easily to the period prior to the
Mongol invasion. Bennabi also chose the 14th
centuryas the turning point of decadence as it was
characterized by a moral, political and intellectualcollapse.
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TheThe UmmahUmmah & Intellectual Problem& Intellectual Problem
Through his study of reform and modernizationmovements, Bennabi concluded that the reformmovement initiated by al-Afghani and Abduh was
concerned only with providing Muslims with self-defensive and self-justifying shields.
The real problem was not to teach the Muslim hisfaith but rather how to restore its effectiveness andthe social impact of the faith.
He argues that the problem is not proving Godsexistence to Muslims but how to make them sensethat His existence fills up an individuals soul.
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He also argues that the Islah movement lackedmethodological and scientific thinking since itsintellectuals often criticized external enemies andignored internal factors of disintegration.
The modernization movement , or reformistslacked both a visualization of their goals andmeans. The main concern of the modernizers saving the Muslim world from its political disorders-was a political approach. Indeed, this concern was
itself borrowed from the European system andtherefore did not focus on the real problem of theindividual Muslim.
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ConclusionConclusion
the last four centuries have done us, the Muslim
Ummah, little credit. We have not reflected theessence of Islam which was once the pacesetter of
humanity. Our future must reflect a new approach, wemust have clearly crystalized ideas and well-articulated goals. We can carry out orderly andconstructive work only when the planning is thoroughand we labor toward recognized and acceptable goals.
Unfortunately, the vast majority of Muslims, including
intellectuals and those involved in the Islamicmovements, have overlooked what to most builders is
obvious. They know they must go somewhere but theydo not know exactly where to go
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The two great challenges facing Muslims are torecreate a living civilization of Islam which was oncedynamic and thriving, and to make a positive
contribution to the predicament facing mankind.Muslim Civilization also is the only civilization thatstill preserves in tact its basic teaching and has thepotential to provide an alternative to what is calledthe modern world. It is also the only civilization thatcan provide the much-needed value structure and
spiritual needs that can lead mankind to happinesson this earth.
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The Muslim Ummah cannot continue lying inactivelike a stagnant lake- full of potential resources yetpolluted. The ummah must think about and plans
for its future. This is true to say, as does the bookIslamization of knowledge published by theInstitute, that today non-Muslims are theundisputed masters of all the disciplines,. Muslimacademicians should master all the moderndisciplines, understand them completely and
achieve an absolute command of all that they haveto offer.
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The Muslim ummah also require a bold effort tomake an Islamic stand, as well as intellectualcourage and a firm understanding of Muslim
societies and the true culture of Islam. The future ofMuslim societies is with Islam, for without Islam,they have no future.
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