International Islamic University Malaysia

Institute Of Education

Theoretical Framework Philosophical Basis Of Islamic Administration

Subject: Islamic perspectives in Administration and Human Relations (EDA 6775) Lecturer: Dr. Mohamad Johdi Salleh

Prepared by: Nor Ildahayati Bt. IliasG0813864

Table of Contents

Introduction Three Basis of Philosophical Islamic Administration: Tawheed (Unity)

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Khilafah (Vicegerency) Al-Adl (justice)

INTRODUCTION.

The Qur'an speaks of creation -- of which we are collective trustees and gives guidelines on humanity's responsibility for preserving it. It identifies Tawhid (unity), Fitra (human nature), Mizan (balance), and Khalifa (vicegerency) as the

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foundation of environmental ethics. One could say that the limits of our human condition are set within these principles that constitute basic Qur'anic values. The belief in Tawhid, or oneness of Allah, is a cardinal principle in the Quran. There, Allah says of Himself: "Say; He is God, One, God, and the Eternal, Absolute"(Quran 112:1-2), and about creation: "To Him belongs whatsoever is in the heavens and the earth, all obey His will and it is He who originates creation..." (Quran 30:25) This unity is reflected in the unity of humankind, and the unity of self and nature. The whole of creation -- being the work of one Originator -- works within one stable system and thus brings value to creation by affirming its wholeness. Another verse in the Qur'an refers to the heavens and the Earth as extensions of God's throne, thus conveying the idea that creation was designed to function as a whole. This unity is meant to result in the whole, a perfect and comprehensive order embodying universal principles and laws that govern every form of existence, however complex it may be. The Fitra refers to the primordial nature of creation -- its natural condition and disposition. The optimistic view of human nature is rooted in this concept. The Quran posits that the natural state of human beings is a positive and good state - one in submission to Allah: "So, set your face to the system of Islam. The nature of God, based upon which he has nurtured humankind. There is no altering (the laws of) Allahs creation. That is the established standard order or balance. However most among humankind do not

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understand it (Quran 30:30)." This explains the instinct in all individuals for right and wrong. Mizan (balance) is the concept of the middle path, which the Quran describes in the following terms: "The All-Merciful has taught the Qur'an. He created human beings and He taught them the explanation. The sun and the moon [follow] a reckoning, and the stars and trees bow themselves and heaven -- He raised it up and set the balance. Transgress not in the balance, and weigh with justice, and skimp not in the balance. And earth -- He set it down for all beings, therein fruits and palm trees with sheaths, and grain in the blade, and fragrant herbs. Which of your sustainer's bounties will you deny?" (Qur'an55:1-12)

TAWHEED. The types of Tawheed are three: Tawheed ar-Ruboobiyyah, Tawheed al-Ilaahiyyah and Tawheed al-Asmaa was-Sifaat. Tawheed ar-Ruboobiyyah is singling out Allah the Exalted with (the actions of) creation, providing sustenance, giving life, causing death, and all of the types of

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regulation and administration of the dominion of the heavens and earth, and (also) singling Him out, the Exalted, with (the right to) judgement and legislation and sending of the Messengers and revealing of Books. Allah the Exalted said, "Verily, to Him belongs the creation and the command, blessed be Allah, the Lord of the worlds" (alA`raaf 7:54). Tawheed al-Uloohiyyah is singling out Allah with worship so that none besides Him is worshipped, so that none besides Him is called upon, so that no one is sought for rescue, or aid except Him. So that no one is sacrificed to or slaughtered for, or made an oath for, except Him. Allah the Exalted said, "Say: My prayer, my sacrifice, my life and my death are for Allah, the Lord of the worlds. He has no partner. This is what I have been commanded with and I am the first of those who submit (to him with Islam and Tawheed)" (al-An'aam 6:162), and He said, "Therefore turn in prayer to your Lord and sacrifice (to Him only)" (al-Kawthar 108:2). Meanwhile Tawheed al-Asmaa was-Sifaat is describing Allah the Most High and naming Him with whatever He described and named Himself with, and with whatever His Messenger (pbuh) described and named Him with in the authentic narrations - and to affirm that for Allah without resemblance (to the creation) or likening (to the creation), and without (false) interpretation (of any of that) or negation (of any of that). There is nothing like Him and He is the All-Hearer, the All-Seer. And may Allah send prayers and salutations upon our Prophet Muhammad, his family and his companions. Verily, Allah has created the world and everything in it in order to worship Him

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alone. He sent the Messenger to call the people to Tawheed and the Noble Qur'aan is concerned with the aqeedah of tawheed in most of its chapters, and it explains the harm of shirk for the individual and the society. Shirk is the reason for destruction in this life and the reason for eternal destruction in the Fire of the Hereafter. Verily, all the Messengers began their call with Tawheed, which they were commanded by Allah to convey it to the people. He, the Most High, said: We have not sent before you from the Messengers, except We inspired to him that He is the only One worthy of worship, so worship Him.[21:25] The Messenger of Allah stayed in Makkah for thirteen years while he called his people to the Tawheed of Allah and he called to Him alone without associating anything with Him. It was regarding this issue that Allah revealed the following verse to His Noble Messenger: Say: Verily I call to my Lord and I do not ascribe any partners to Him at all. [72:20] The Noble Messenger brought up his followers upon Tawheed from the time of childhood and he said to the son of his uncle, his cousin 'Abdullaah ibn 'Abbaas: "When you ask, then ask Allah, and when you seek help, then seek help from Allah." [Hasan Saheeh, Tirmidhi]. This Tawheed is in reality the religion of Islam, which is built upon it, and anything other than it is not accepted by Allah. Verily, the Messenger (pbuh) taught his Companions to begin their call to the people with tawheed, so he said to Mu'aadh ibn Jabal, when he (pbuh) sent him to Yemen:

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"So let the first thing you call them to, be the testification that none has the right to be worshipped except Allaah." And in another narration: "...that they worship Allaah alone." [Bukhari and Muslim] Tawheed is embodied in the testification that "None has the right to be worshipped except Allah, and Muhammad is the Messenger of Allah." Its meaning is that there is no one who is worthy of deserving worship except Allah, and there is no worship except that which the Messenger of Allah came with. Iris this testification which allows a unbeliever to enter into Islam, since it is the key to Paradise, and the one who testifies to it and believes it enters into Paradise as long as he does not invalidate it by shirk or a word of disbelief. The disbelieving Quraish offered the Messenger of Allah (pbuh) kingship, wealth and wives and other than that from the pleasures of this life in exchange for him abandon the call to tawheed, and abandon the attacks against the idols. However, he did not desire that from them, rather lie continued his call and endured the onslaught along with his Companions, until the call to tawheed was victorious after thirteen years, after which Makkah was conquered and the idols were destroyed. The Messenger of Allah recited: Truth has come and falsehood has vanished, surely falsehood is ever bound to vanish. [17:81] Tawheed is the preoccupation of a Muslim in his life, so he begins his life with Tawheed and he ends his life with Tawheed. Its task in life is to establish Tawheed and the call to Tawheed, since Tawheed unifies the believers and gathers them upon the

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statement of Tawheed. So we ask Allah to make the statement of Tawheed (Laa ilaaha lila Allaah) our last words in this world and we ask Him to gather the Muslims upon the statement of Tawheed.

THE VICEGERENT OR TRUSTEE OF DIVINE CREATION It is a common perception that the world is on the brink of a frightening ecological disaster, because the planet cannot sustain the rate at which we are consuming its resources. It appears that the relationship between human beings and the

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rest of creation is seriously out of balance and if this balance is not effectively restored, scientists predict that the next generation will have no earth to inherit. Allah singled out human beings as his vicegerents; he taught them knowledge and gave them free will, and assigned them the moral responsibility for maintaining balance in creation: "It is He who has appointed you viceroys (Khalifa) in the earth." (Qur'an 6:165) This vicegerent has an obligation to the creator who has placed His creation in trust (ammanah) with the explicit advice not to disturb the balance (Mizan)." (Qur'an 55:8) This trust was offered to all of creation but only human beings chose to accept it: "We did indeed offer the trust to the heavens and the earth and the mountains; but they refused to undertake it, being afraid thereof. But human beings undertook it ..." (Qur'an:33.75) The humanity will be called to account: "Then on that Day, not a soul will be wronged in the least, And ye shall but be repaid [according to] your past deeds" (Qur'an 36:54) The relationship of the vicegerent with nature is not that of the owner and the owned; it is rather that of the trustee, or steward, and that which is held in trust. If "subservience" of everything to humanity is misunderstood as the right to dominate and exploit, then there will be tyranny. The end result of tyranny is a revolt against the tyrant. This is precisely what is happening between human beings as tyrants and nature as the tyrannized, proving that tyranny is effective only in the short term. "...He was indeed unjust and foolish." (Qur'an 33:75 -76)

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Khalid in his article," Guardians of the Natural Order" points to two events in history that lead to the current ecological crisis. One is the birth of the Cartesian world view which separates human beings from nature (dividing mind and body), so that nature is considered as evil or primitive and fit only to be subjugated. "With the birth of 'Cartesian' thinking in the 16th-17th century humanity began to worship itself: in Descartes' own words humans were 'lords and masters of creation'. They now had reason on their side to support them in their acts of predation." The second event, like Descartes' dualism, he points out, is the banking system that has "sabotaged the Mizan (balance) of creation by not only charging interest, but by doing so on money which they create endlessly out of nothing. This explosion of artificial wealth provides the illusion of economic dynamism: but in reality it is parasitic. Endless credit devours the Fitra (human nature). If kept up, this would eventually result in the Earth looking like the surface of the moon." Muslims, over the last six centuries have lost their bond with nature because their acquired knowledge is not grounded in an educational system that (inspired by the Quran) internalizes and nurtures observational bonds with nature. There are contemporary Muslim scientists, but hardly any discoverers, explorers, inventors and thinkers which -- inspired by the Quran -- could address the current ecological crisis to protect the natural order, thus bearing witness to the truth that the whole of nature is a reflection of God. The Qur'anic solution resists any ideology (dualism), value or lifestyle that distorts and destroys God's creation and balance. The human destiny entails fulfilling

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the role of God's vicegerent on earth. It is a spirituality that actively participates in upholding justice, freedom and life, inherent in the divinely created balanced order. The entire concept of Khilafah is based on the rejection or negation of human sovereignty. The Holy Quran repeatedly proclaims that absolute sovereignty belongs to Almighty Allah (SWT) alone. Since human beings cannot claim to be sovereigns, all they are left with, therefore, is vicegerency. Man is not sovereign in his own right, but he is the khalifah of Allah the vicegerent of God. The Holy Quran describes the status of Adam (AS) in these words: And (remember) when your Lord said to the angels: Verily, I am going to appoint a vicegerent in earth (Al-Baqarah 2:30). The relationship between Divine Sovereignty and human vicegerency can be easily understood by means of the following example. Under the Colonial Raj in India, sovereignty belonged to the British King or Queen, but there was always a viceroy present in India whose duty it was to implement the orders that he would receive from His Majestys or Her Majestys Government. In matters concerning which there was no express order from the sovereign, however, the viceroy was free to evaluate the situation himself and, keeping the fundamental aims of his Government in mind, to take a decision using his best judgment. This is precisely the relationship between Divine Sovereignty and human vicegerency, with one significant difference. A viceroy was needed by the British sovereign because of the long distance that separated the ruler and the ruled. On the other hand, Almighty Allah (SWT) is Omnipresent and the limitations of time and space do not apply to His Exalted Being. However, the creatures and the Creator are separated by the veil of ghaib: we cannot see Him, neither are we able to

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communicate with Him directly. Since the Real Sovereign is hidden, a vicegerent is needed to implement His Orders and execute His Will on earth. With the advent of Prophet Muhammad (SAW), the institution of prophet hood reached its highest echelon and also come to an end. Prophet Muhammad (SAW) was the last person who was the Khilafah of Almighty Allah (SWT) in his personal and individual capacity. The institution of Khilafah can no longer continue as an individual and personal affair after the 10 termination of prophet hood, as no one can claim that he is receiving direct revelation from God. Thus, after the demise of the Holy Prophet (SAW), the institution of Khilafah must become the collective affair of the entire Muslim community rather than the individual affair of the prophet. Concerning this, Almighty Allah (SWT) says in the Quran: Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them Khilafah in the land (Al-Nuur 24:55). Note that the address here is in the third personal plural, which indicates that Khilafah is now for the collectivity of Muslims rather than for any single individual.

Islam Advocates Justice According to the Islamic outlook, the whole world is a reality based on equity and justice. The heavens and the earth have been set up on this very basis. Everything in the world is calculated and planned.

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"He has raised the heaven and has set up a standard for everything". (Surah al-Rahman, 55:7). Everything in the cosmos is moving forward towards its goal. There is nothing disorderly and haphazard. From the order found in a living cell and the heart of an atom to the accurate system of the body of a living being, to the precise balance found between the planets of the solar system as well as the galaxies and to the marvelous laws governing the entire world, which are being discovered and put to use by science, everything indicates that there exists a calculated system and organization. On the basis of what Imam Ali (P) has said, justice means putting everything in its place. In contrast, injustice means putting a thing out of its due place. Any deviation from the general rules and relations governing the world, will cause confusion and disorder, and will disturb the balance maintained by the firm natural laws. Everything has to move in its own orbit and advance towards its evolution.

Balance and order are the inevitable laws governing nature. The natural phenomena are not free to choose what kind of mutual relationship they should have or whether they should or should not maintain a balance. Even the reaction produced by some sort of disturbance in nature is meant to restore equilibrium and to remove the hurdles in the way of evolution. This reaction also follows an inevitable course already prescribed. In

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fact even any disturbance in the natural order has its own special method and procedure when order in a wider sense is disturbed, nature itself produces some correctives from within or without. The penetration of the germs or viruses of a disease into human body causes cramps and pain, but the reaction caused by white globules or outside medicines fights the germs and viruses and at last restores the health and general equilibrium of the body. This is an example of the compulsory law of the combat of evil. Justice of will or willed justice While exercising his will, man is particularly required to be just. As out of all -factors governing man's actions that of his will and his power of choice plays the basic role, its comparison with the role of other factors and compulsory norms, has given rise to one of the biggest philosophical questions which, it is not wrong to say, relates to one of the oldest and the most sensitive human ideas. What is interesting is that one's views in this respect have a direct effect on his efforts, on his actions and on his performance with regard to improving the lot of himself and of society. The question of predestination and free will posed much controversy among the Muslims like other peoples, and gave rise to a great deal of philosophical and scholastic debate. Some people in view of those verses which declare that honor and dishonor and guidance and misguidance are in the hand of Allah, have come to the conclusion that

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man has no volition, and is just a tool in the Hand of Allah having no will of his own at all. On this theory they have based another principle: They assert that their belief in the Oneness of Allah and His absolute authority, requires them to believe that all the phenomena of the world, including the deeds and conduct of man, come within the purview of Allah's will only and that there exists no will besides His will. The doing of anything by anyone else independently is inconsistent with the concentration of will in the person of Allah. This view was encouraged by the opportunist governments of the time, for it stopped every criticism of their actions. The people could not raise their voice against their rulers even when they saw the abundance of wealth, pomp and show at the court and found themselves in utter poverty and misery, for they were made to believe that everything was in the Hand of Allah who gave honor and wealth to whomever He pleased and awarded misery and humiliation to whomever He willed. People had to bear with every injustice and inequity, because that was the will of Allah. This position was similar to that which prevailed in the Sasanid Empire where common people had to live with the privations of the class in which they were born, because it was not possible for them to shift from one class to another. Hence they had to bear the misery of their class while the upper classes lived a life of luxury. Similarly among the Hindus, the untouchables suffered extreme legal and social handicaps. They could not even imagine to get rid of their despicable condition. In Islam there is no

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question of classes, social groups or racial and tribal grades. All people have been created alike and irrespective of their parentage stand in one row. But by raising the question that the fate of the people and their social conditions are predestined and giving a special interpretation to it, the rulers of those days could silence the people and suppress their voice. That is why the Ash'arite doctrine which tended towards predestination virtually became the official one. The Mu'tazilites who believed in a sort of free will lost favor with the court and were subjected to pressure and threats. Another group of Muslims in view of those verses of the Qur'an, which indicate that man is a free agent, came to believe that man has complete volition and he himself decides his fate. These people cited the advent of the Prophets and their promises and warnings as well as the questions of legal responsibility, the future life and the existence of Paradise and Hell as a proof of the authenticity of their doctrine. They raised the question that in case the deeds of man were regarded as the works of Allah, then sins, atrocities and corruption would also have to be regarded as Divine acts, though we know that Allah is far above anything evil. To counter this argument the Ash'arites put forward their doctrine of tanzih meaning that Allah being free from all defects, no evil could be ascribed to Him. Doctrine of Justice

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This is the real Shi'ah doctrine based on the moderate views of Islam. Imam Jafar al Sadiq (P) has said: "There is no predestination nor absolute human discretion. The truth lies between the two extremes". To understand this view fully, careful attention should be paid to the following points. First, we believe in the Unity of Allah in all its dimensions and acknowledge His absolute authority. Everything in the world is subject to His will. His dominion includes the entire heavens and the earth. Second, his command in the form of established norms governs nature and man as well as all causes, factors and natural relationships in the world. Third, the conduct of man is a phenomenon caused by many factors including man's will, which is also a norm established by Allah. In other words, it is the will of Allah that man should make his own decisions. As man's free will is also an outcome of the command of Allah; therefore Allah alone is the Sovereign Lord of the whole universe including man. Forth, it is evident that man's free will does not amount to absolute freedom. It has many limitations; natural, environmental, hereditary, innate etc. Therefore man does not enjoy absolute discretion especially in view of the following, fifth, the existence of revelation and Divine message, the religious laws and commandments and lastly the belief in the Hereafter and practical recompense, place limitations on him. The legal and doctrinal restrictions affect the free choice of man. Sixth, it is man himself who by the misuse of his choice brings about evils and vices. If there exists any unrighteousness and corruption in society, that is the result of man's

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own actions and is not the creation of Allah's will, for He is far above any vice and evil. It may be asked why Allah created those people who make mischief? Was it not better that He would have created only those who could do no wrong and would have been all good and virtuous? The answer is that had He created such people, they would have had no will or power. Man is a free being. He sometimes does what is good and sometimes what is bad. Some individuals go to the right direction and some go astray. That is the characteristic of freedom. Hence the question should be put this way: Was it better to create man as a being having no will and choice or to create him as a free being having the power to choose and decide, as he is? The answer is obvious. A free and conscious being is better. Now as you have chosen this answer, you will have to accept its consequences also, which area world mixed of virtue and vice, justice and injustice, truth and falsehood, freedom and subjugation, conflict and clashes, and a man ready to play a free and conscious role in it. Seventh, but here a question arises: the Qur'an says: "Say: O 'Allah Owner of Sovereignty! You bestow sovereignty on whomever You will and You withdraw sovereignty from whomever You will. You exalt whomever You will and You abase whomever You will. In Your Hand is all that is good". (Surah Ale Imran, 3: 26). Again the Qur'an says: "You who guide aright and it is You who lead astray ". There are many other similar verses mentioned in the Qur'an. Now if people are free and masters of their own destiny, how is it that honor and dishonor is not in their own hands? The answer is that all phenomena of the world follow certain norms and rules. These norms also have been framed and established by Allah.

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Honor and dishonor, wealth and poverty, success and failure, guidance and misguidance, life and death, power and a lack of it and all other things are phenomena, and as such they cannot be haphazard and accidental. They are all governed by certain laws, rules and norms. No individual or nation is exalted without any reason. Economic progress does not come about without any cause. Defeat in a clash, or for that matter victory must have some reason. As we have said previously, these norms and rules should be discovered, and one should follow the right direction by properly using the knowledge of them. No doubt it is Allah who exalts, but He exalts those who know how to better their position and strive for that. Allah enabled the Muslims to conquer Mecca and granted them victory. But that happened only in the eighth year after hegira after a long struggle of years of blood-shed, during which the Muslims underwent so many tribulation, had to employ all their forces and take all sorts of appropriate measures. In other words they utilized all the natural laws and norms necessary to gain a victory till it was granted by Allah. No doubt it is Allah who produces the ears of wheat. But still wheat grows only in the farm of an industrious cultivator, who takes all the steps necessary for its growth and protects it from the pests. Justice and the Hereafter Divine justice will particularly reveal itself in the Hereafter. Justice in retribution and in recompense, justice in the classification of the deeds, and the ranking and grading of

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men, the demonstration of their qualities and characters and all that is deduced from the Qur'an in respect of the Hereafter - all these things show that justice has a special connection with the Hereafter. The deeds of man are the product of his own free-will, and he is held responsible for them and for his good or bad future. Through the preaching of the Prophets and his own intellectual faculty and intuition he is expected to know the value of his deeds and their positive or negative effects. As such when a man performs a deed consciously and intentionally, makes efforts to give a right or wrong direction to his inner qualities or does anything to benefit or harm himself or society, full justice demands that: he should receive a precise and proportionate recompense for his deeds; he should be graded exactly according to his actions, so that he should not be wronged (Vide Surah, al-Ahqaf, 46:19), he should be repaid in full for whatever efforts he has made (Vide Surah Ale Imran, 3:25) and a complete record of all his actions and deeds be maintained so that even what he has forgotten should not be missed. The Qur'an says: "Allah will tell them of what they did. He has kept an account o f it, while they have forgotten it". (Surah al-Mujadilah, 58:6). This record includes even the slightest thing performed in any form and under any circumstances. The Qur'an, in the course of Luqman's exhortations to his son, says:`My dear son! Even if your deeds be so small that it can be compared to a mustard seed, which is hidden in a rock or in the heavens or in the earth, Allah will bring it forth. Indeed Allah is Subtle, Aware". (Surah Luqman, 31:17). There is such a proportion and

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harmony between a deed and its recompense that it may be said that the very deed will present itself in the Hereafter. "On that Day everyone will find himself confronted with whatever good and evil he has done" : (Surah Ali Imran, 3:30). Everyone himself is responsible for his own deeds, not anyone else, who has played no role in their performance. "No one shall bear the burden o f someone else". (Surah al-Fatir, 35:18). "Whoever does what is right, he does that to his own advantage and whoever does what is wrong, he does that to his own person ". (Surah Fussilat, 41:46). In that Court of Justice family position, social influence, wealth or any party or group affiliation will avail nothing. "The day when wealth and sons will be o f no use ". (Surah al-Shu'ara, 26:88). "The wrong-doers shall have no friend nor any intercessor who will be beard" . (Surahal-Mu'min, 40:18). "Believers spend (in charity) a part of what we have provided you with before that day comes when there will be no bargaining, no friendship and no inter cession". (Surah al-Baqarah, 2:254). "When the Trumpet is on that day there will be no kinship". (Surah al-Mu'minun, 3:101). In fact in the Hereafter only his faith, good deeds and spirituality will benefit man, who will be called to a very detailed account and will be judged rightly and justly on the basis of his own dossier containing every detail of all that he did. The Judge will be Allah, who is just, All knowing, absolutely independent and far above any partiality or opportunism. He is not at all prone to any threat or temptation. (Vide Surah al-Nur, 24:24 and Surah Yasin, 36:65).

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Justice in Islam is no different from the universal concept of justice. If prosecution and injustice are universally considered unfair, so it is in Islam. But the element of justice is more accentuated in Islam. It is mentioned hundreds of times in the Quran as well as in the hadis "saheh" that Allah demands that Muslims be fair and He forbids any forms of injustice. If there are instance of injustice and suppression by Muslims or by an Islamic Government, they are not committed because of Islam or to meet the demand of the faith but are carried out by Muslims or an Islamic Government, they relate it to Islam to justify their action. Often the ulamak and heads of religion such as the mufti or Sheikh-ul-Islam are forced to declare a "fatwa" to sanction their acts of injustice. Throughout history since the time of the Pharaohs, there had been suppressive regimes which persecuted people who did not belong to the religion or racial group of those in authority. The coming of Islam and the administration of the Prophet Muhammad s.a.w. in Medina and later Mecca, brought with it an administration that was just and benevolent. The slaves who were usually non-Arabs were treated fairly. It was this fair treatment from the Messenger of Allah who brought Islam which attracted many of the dark-skinned slaves to accept Islam and defend the faith with their lives. The most important example was Bilal, the first person to call Muslims to prayer with the "azan". Bilal was persecuted cruelly because of this acceptance of Islam but he held on to the faith. This was one more proof that during the time of the Prophet s.a.w. Islam was successful not by use of force but through justice and fair play accorded to the nonMuslims even before they accepted the faith. Being compassionate ("rahmah") and

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charitable ("ihsan") to others are qualities demanded by Islam: "For Allah loves those Who do good". (Surah Ali-Imran verse 134)

Conclusion.These three main concepts of Unity, Vicegerent and justice are the great detail according to Islamic Worldview in the philosophy of Islamic Administration. Since Islam is a progressive and dynamic religion which transcends both time and space, the value emanating from its worldview are necessarily universal in application. The positive values have to be in tandem with human nature which desires happiness and enjoyment.

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References: On the Importance of Tawhid Author: Shaikh Muhammad bin Jameel Zainoo Source: The Methodology of the Saved Sect (trans. Abu Nasir) Article ID : TAW010007 [17011]

Fataawaa al-Lajnah ad-Daa'imah, Vol 1 page 20-21, Fatwa No. 8943, compiled by Shaykh Ahmad ad-Duwaish. Translated by Abu `Iyaad Amjad Rafiq

Wahida Valiante , The Canadian Islamic Congress Friday Bulletin, Friday, April 7, 2006 - Rabi-al-Awwal 8, 1427, Year:9 Vol:9 Issue: 53

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Mahathir Mohammad, Collection of Speech, 2007, Institute of Islamic Understanding Malaysia. M. Husayni Behishti and M. Jawad Bahonar, Philosophy Of Islam, Israr Ahmad, 1991; Press Conference at the Karachi Press Club.

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