The Spiritual System of Islam

What is the spiritual system of Islam and its connection with the life system as a whole? Pera understand this is necessary to study carefully the difference between the Islamic concept of spirituality that of other religions or ideologies.

In the absence of a clear understanding of this difference is often the case that when we talk about the spiritual system of Islam, many of the vague notions associated with the word ‘spiritual’ unconsciously come to regret, and in this state of confusion is difficult to trace understand the spiritual system of Islam that not only transcends the dualism of mind and materialism that is the core of the concept of integrated and unified life presented by Islam.

Body-Soul The Conflict

The idea has proved most influential in creating the climate of thought in philosophy is that the body and soul are mutually antagonistic and conflict and hence they can not go together in life, and that one can develop at the expense other. For the soul. confines of the body and matter are a cas-prison mundane activities of life in the world are the chains with which the soul is held subject to and will not in growth. This has inevitably led to well-known concept of classifying the universe as the spiritual and the secular. Who chose the secular path were convinced, at the very beginning, that the demands of spirituality could not be completed and so were headlong into perspective the meaning of life culminating in a brief materialism and hedonism. Consequently all spheres of worldly activity, whether social, political, economic or cultural, were deprived of the spiritual light of the ad id, and the world was plagued with injustice and tyranny. On the other side who wanted to tread the path of spiritual excellence moos such innovations and inventions to stop the development and elevation of spirit to become “noble outcasts’ (waste) in this world, believed that it was not possible to find any procedure stops spiritual growth that would be compatible with a normal life in this world. From their point of view of self-denial and mortification of the bed were necessary to stop the development and refinement of spirit.

They invented spiritual exercises and ascetic practices which killed physical desires as one and surrendered the body numb, and even useless. Consider forests, mountains and other solitary places, ideal for spiritual development, because in those hidden places the hustle and bustle of civilization would not interfere in their spiritual practices and meditations of looking nose. They could not conceive the possibility of a means of spiritual development except through withdraw themselves from the world and its affairs and sever all contacts with society and civilization.

This conflict of body and soul resulted in the evolution of two different ideals for the perfection of man. One of the ideals was the perfect material, which meant that a man should be surrounded by all the comforts and bounties of the world and does not regard himself as an animal but, being the ideal heights find savor in this realm. The result was that an animal might be exceeded, but the man in him could not find it to flourish. The men learned to fly like birds, swim like crocodiles, run like horses and even terrorize and destroy like wolves, but did not learn to live like noble human beings.

The other ideal was the perfection of the spiritual life to the point where the senses are not subdued and conquered but supersensory powers are awakened and ends with the limitations of the sensory world. With these new conquests men could catch distant voices as powerful radios, see remote objects as a trace with the telescope and develop powers through the simple touch of his hand or the concentration of sight can cure the incurable.

This area of the supra-sensory was the other avenue of human advancement, but it is not difficult to see how bivalent “human” really is.

The Islamic viewpoint differs radically than they have in relation to this all the predominant religious and philosophical systems. According to Islam, God has appointed to the soul as the “Khalifa” (Caliph, deputy) in the Universe. He has invested with some authority and imposed certain responsibilities and obligations and endowed him for the fulfillment of what the best and most suitable physical form.

The body has been created with the sole purpose of the soul make use of it in the exercise of its authority and fulfilling their duties and responsibilities. Hence the body is not a prison-house to stop the soul, but his workshop or factory, and if something can stop the growth and development of the soul is only through the use of powers to stop machines and instruments provided this workshop. Consequently, this world is not at all a place of punishment, in which the human soul has been arrested, but a field that God sent laha stop work and fulfill their duty to stop.

Countless things in this universe have been made available to the human soul and many more human beings endowed with it have been created in this world to stop fulfilling the duties of this vicegerency. The natural impulses of man, gave birth to civilization, culture and social systems that spiritual development is possible in this world should not take the form of man away away his acre of this workshop is pulling in some uninhabited corner. Rather, the only form it should take is that man should live and work on it and defend the best way. This is the nature of a test center to stop it, every aspect and sphere of life, it’s like a form similar to this test, the home, the family, neighborhood, society, the market, the office, factory, school, courts, the police, parliament, the peace conference and the battlefield, all represent forms on various topics to which man must respond.

Not taking any form or leave most of the answers blank notebooks, is confined to stay in the examination. The only possibility of success and development lie in the use by man of his time and give full attention to this test and try the best to answer all the questionnaires have been delivered.

Islam rejects and condemns the ascetic view of life, and proposes a number of methods and procedures to stop the spiritual development of man, walnut of this world but within it, one that passes through the rough and tumble of life .

According to him, the real room for growth, hoist and lift the spirit lies in the middle of the stream of life activity and not in solitary places of spiritual hibernation.

Criterion of Spiritual Development

After this exposition of the basic approach of Islam try to discuss the criteria given by Islam to judge the development or decay of the soul.

The answer to this question lies in the concept of “Jilafat” which has just been mentioned. In his capacity as caliph (vicegerent) of God, man must answer to Him for all their activities. It is your duty to use all powers that are vested and all means available to them in this world according to the Divine. You must use the maximum powers and capabilities that have been granted to seek God’s approval. In his dealings with men must adopt an attitude that is approved by God.

In short, all their efforts and energies should be directed towards regulating the affairs of this world in the way God wants them to be regulated. The more a man admirably perform this function, with a sense of responsibility, obedience and humility, and in order to seek God was pleased, therefore be closer to God. In Islam, spiritual development is synonymous with nearness to God.

Similarly remain separated from God if you are lazy, careless, transgressive, rebellious and disobedient. And it means being separated from God in Islam, the fall and man’s spiritual decline.

This explanation should make clear that from the Islamic point of view the sphere of human activity tilted the religious and the secular man is inclined towards it. Both work in the same field of action is a man of religion, work with greater enthusiasm than a person inclined toward the secular. The man of religion will be as active as the one who pursues the world, or become more active in domestic and social duties of life ranging from the confines of the home to the market place or in the lounge of the international conferences. Of course, what action will distinguish branches have the nature of their relationship with God and the objective pursued. Anything that makes a religious man, will feel they must respond to God with Objectivism, to secure the divine pleasure, and according to the law that God has ordered him to stop. Contrary to this, the worldly person is irresponsible, indifferent to God and be guided in their actions only by their personal reasons. This difference trace all of the material life of a man of religion a fully spiritual and all of the mundane life of a person as having no spark of spirituality.

The Road to Spirituality

We are now in a position to complete shortly the way Islam is in search of spiritual development of man in the context of the present life of this world.

The first step in this direction is the belief (Iman). Means that the idea should have supremacy in the mind and heart of man is that “God alone is his Master, Sovereign and Deity; seek His pleasure is the goal of all efforts, only His commandments are the law of life ‘. This should be your firm conviction, not a mere intellectual perception, but also of the will. The stronger and deeper than this conviction, the deeper belief and enable man to find the path of spiritual development with patience and perseverance and bridle all the vicissitudes, firmly and honestly.

The second stage is obedience (Ita’at) meaning that a man deprives himself of all his independence and accepts the submission to God in practice after proclaiming a faith in Him as their creed. This submission is called “Imam” (obedience) in the language of the Koran. That means that man must not only acknowledge God as their Sovereign but should actually submit to Him and shape his entire life in obedience to God.

The third stage is to take (“Taqwa”), which is a practical manifestation of the belief in all that God has forbidden or even what he disapproves even slightly, and readiness to undertake all that God has commanded and note the distinction between lawful and unlawful, right and wrong and good and bad in life.

The last and highest stage is that of excellence, “Ihsan”, which means that man has identified his will eat will of God and has been, at least in terms of respect, completely tuned in harmony with the Divine Will with the result that he has started to want what is willed by God and to abhor what he disapproves.

The man then he must not only prevent the evil that is not pleasing to God, to spread on your saw but must use all its power and energy to stop removing them from the face of the mountain, and should not rest easy with just adorn himself with the virtues that God wants us to flourish, it must also endeavor to develop and propagate in the world, even at the cost of his life.

A man who reaches this state gets the highest peak of spirituality and is very close to God.

This path of spiritual development is not just stop individuals but for communities and nations as well.

Like that individuals, a community too, after passing through various stages of spiritual elevation, it can reach the last stage of ‘Ihsan’ (excellence, profit) and a State may also with all its administrative machinery, to reach be “Mu’min” (charity, excellent). Law, the ideals to which we aspire Islam, are achieved in a perfect way only when the whole community moves in this way and a State “Muttaqi” and “Muhsin ‘(pious and beneficial) enters and exist in this world. This is the pinnacle of civilization where virtue reigns in society and vice is subdued.

Let’s take a look at the mechanism of spiritual training which Islam has laid stops prepare individuals and society in this way. The spiritual system of Islam rests on five foundations. The first is prayer “Salat” which puts a man in communion with God five times a day reliving his memories, reiterating his fears, develop their love, turn to man the divine commandments and again, and stop preparing and obedience to God .

These prayers are not offered individually, but answering this call till eternity. Finally “Jihad” that is, do their utmost to spread the Word of God and make it supreme, and remove all impediments in the path of Islam, whether through language, or with the pen or the sword. The idea is to live a life of dedication to the cause of Allah and sacrifice their lives in fulfilling this mission. This is the kind of spirituality that Islam wants to grow and this is not that elusive life.

It is an affirmation of life and reconstruction in virtue and piety and not negation of life that Islam espouses. And this constitutes the main distinction of this transaction of life (Deen).

Obligations and Restrictions

Take the case of earning livelihood first. The meticulous care with which Islam has distinguished between right and wrong in relation to the means of gaining wealth, not in any other legal and social system in this world. Condemns as illegal all those means of livelihood which morally or materially impair the interests of other individuals in society as a whole.

Islamic law categorically rejects as illegal liquor manufacturing and other intoxicated, adultery, obscenity and professional dance, the game, speculation, racing and lotteries, transactions of speculative, imaginary, fraudulent or controversy, transactions business in which the gain of one party is absolutely guaranteed, while the other party is left uncertain and doubtful, the price manipulation by withholding the sale of the basic necessities of life, and many others similar transactions that are detrimental to the interests of the community. If we examine this aspect of the economic laws of Islam find a long list of practices declared illegal most of which can and are making people millionaires in the capitalist system.

Islam forbids all these means by law and granted freedom to earn wealth only by those means by which a person pays a real and useful service to the community and this gives the right to a fair and just compensation.

Islam accepts the rights of property of an individual, the wealth earned by him through legitimate means, but even these rights are not without conditions. A man can only spend their wealth legitimate, legitimate things and through legitimate means.

Islam has imposed restrictions on expenditure so that one can lead a decent life, and one can not squander their wealth in pursuit of the eye. A person can not transgress the limits prescribed to display their wealth and status and act as a special being in front of others. Certain forms of illegal and wasteful expenditure have been clearly and unequivocally prohibited while others, although not expressly prescribed, may be prohibited at the discretion of Islamic government.

One is allowed to accumulate wealth that remains after satisfying their legitimate and reasonable, and these savings can also be used to produce more wealth, but there are some restrictions on these activities. In regard to accumulate.,. cionceriqueza, of course, have to pay the “zakat” in the proportion of 2 ½% a year of accumulation exceeding the specified minimum. If you want to invest in business can only do what is stated in legitimate business. It is permissible to stop a man take his own legitimate businesses or allow others to have their capital bases to share profits and losses.

It is not at all objectionable in Islam if a man, working within these limits, it becomes even a millionaire, indeed, this will be a divine favor. But in the interest of the community as a whole Islam imposes two conditions on the individual, first of be paid “Zaqat” of commercial property and “USHR” (1 / 10) of the value of agricultural produce and second, to be deal fairly and honestly with whom he introduced as a partner in business, industry or agriculture, with those to take their employees and the government and the community of its size.

If they do not trace justice to others, particularly their employees, its own momentum, the Islamic state will be forced to do so.

Then again, even wealth that is accumulated within these limits gifts is not permitted by Islam is to be concentrated at one point or place for a long time. Through its law of inheritance Islam spreads it on a large number of people from generation to generation. In this respect the spirit of Islamic law is different from that of other laws prevailing in the contemporary world. Most inheritance laws try to keep the wealth once it has been accumulated by a person concentrated in the hands of the beneficiary from generation to generation.

A1 opposite of this, Islam has made a law under which the wealth accumulated by a person in your life is distributed among its close relatives soon after his death. If no close relatives, distant relatives then benefit from them in the proportions established by law to yield one of them. And if there is no extended family nearby, then the entire Muslim society is entitled to his inheritance. Under this law the creation or continuation of any family of capitalists or landlords becomes impossible. If, despite all the restrictions and obligations, authorities said, a tip of the evil you went along with such an accumulation of wealth in their lifetime, then this latest blow puts an end and society flourishes under a system that allows private property and free enterprise, but safeguarding the collective interests and establish social justice.

Social Justice

Islam does not want this economic race occurs in an atmosphere of cold impartiality, moral neutrality and social apathy. Considers it desirable that participants in the economic race should be considerate and compassionate to one another. Moreover Islam, through its moral injunctions, aims to create a feeling of mutual love and affection among people, under which they can help their brothers weak and tired and at the same time create a permanent institution in society stops to ensure their support and assistance to those who lack the necessary resources. People who are unable to take part in the economic race should make sure their part to stop living in this social institution.

And those who need some assistance to begin their fight to stop the economic field, they can also receive complete extent of this institution. For this purpose Islam has commanded that the ‘Zakat’ should be required at the rate of 2 ½% per annum of the total accumulated wealth of the country and the capital invested, 5% to 10% must be collected for the agricultural product “USHR” 20% certain mineral products. The ‘Zakat’ should also be required annually in a specific portion pro, in s herd of cattle belonging to anyone beyond a certain minimum number. The amount of ‘Zakat’ so collected must be spent on assisting the poor, orphans and the destitute. This provides a means of social security in the presence of which no one in an Islamic society can ever remain without being well equipped to stop the necessities of life. No worker can ever be forced by fear of starvation, to accept conditions of employment that may be dictated by the operator or the employer to his disadvantage. And you can not allow physical health no one will fall below the minimum of convenience and lack of proper care hospital.

With respect to the position of the individual to the community, the Islam aspires to implement such a balance between them provided he makes a person’s individual freedom while ensuring that such freedom is not prejudicial to the interests of the community as a whole, but is positively conducive to its growth and peace.

Islam does not agree with a political or economic organization that seeks to absorb the identity of the individual within the community by depriving it of essential liberty stop proper development of his personality and talent. The inevitable consequence of nationalizing all the means of production of a country is the annihilation of the individual by the community and in these circumstances the existence and development of their individuality becomes extremely difficult if not impossible, as well as political and social freedom are essential stop the individual, economic freedom is likewise indispensable stop morally civilized existence.

In memos that we want to completely eliminate the individuality of man, our social life should have enough room to stop to allow an individual to be free to stop earning their livelihood, maintaining their freedom of conscience and be able to develop their moral faculties intellectuals under their own inclinations and aptitudes. Living unemployment insurance or unemployment insurance virtual hands of others can not leave you very satisfied, even if it is abundant cause of cognitive development, moral and spiritual which ultimately leads that can not be offset or counterbalanced by the mere physical welfare and prosperity, which are also doubtful.

Just as Islam does not like such a system, also favors a social system which gives unbridled social and economic freedom to individuals, giving them a blank check to make sure stop their individual interests and achieve their objective even at the expense of community welfare as a whole or by exploiting and misappropriating the wealth of others.

Between these two extremes, Islam has adopted the environmental curve, according to which the individual is first called, in the interest of the community has to accept certain restrictions and is then left free to regulate their own affairs. Has free enterprise and competition within the framework that ensures the good of both the individual and society. It is not possible to explain all these obligations and restrictions on details and I therefore content myself with presenting a brief outline of them.

The Problem of Equality

If we observe the phenomena of nature and God’s blessings to mankind, we find that He has not seen equal distribution of His favors and favors, but in His infinite wisdom has given priority to some individuals over others.

Beauty of form, nice voice, excellent fiscal and mental talents, etc., Have not been given to men in equal degree. The cave itself is the natural means of life and spirit behind the effort conductor and human excellence. Consequently, all these schemes to ideologies that want to force upon the human race any artificial economic equality is wrong, unrealistic and impossible to be achieved.

Equality in Islam believes that it is with respect to equality of opportunity to stop fighting to ensure livelihoods and climb to the top of the scale of the welfare and prosperity, Islam does not wish to exist in any society estoppel, traditional functional or impossible to stop fighting an individual living according to his ability and talent and no social distinction subsisting in order to safeguard the privileges of a certain class, race, dynasty or group of people.

All these projects and ideologies that serve special interests or who want to carry out the maintenance of a certain group, are also incompatible with Islam and have no place in his scheme of things. Such movements seek stability through force and resorting to artificial means unnatural equality instead of the limited unmatched natural. Hence the black market and Islam aspires to implement the economic system with the natural condition of the exercise opportunities in society can be open to all.

At the same time Islam does not agree with those who wish to import complete equality in relation to the means of production and the fruits of economic endeavor, since they aim to replace the unmatched natural joins limited by artificial equality. Can only be closer to human nature such a system in which everyone joins the economic effort in the stadium and the circumstances in which God created it. He has inherited a ation, must fight equipped with it, while who only has one pair of legs, must rise to his feet and trying to junior forward. The laws of society should not be not such as to establish a permanent monopoly owner of the aircraft on his aircraft and make it impossible for your feet only have to purchase a plane, or such that the race for all of them necessarily start from the same point and under the same conditions and all of them by force have to be tied together until the end of the race.

On the contrary economic laws should be such as to make possible stop going bare foot, he began his career under adverse conditions, secure and possess an airplane if you can do to force his effort and ability, and for those who inherited a plane be left behind in the race and will remain with him, if that is due to their own inability, incapacity or inefficiency. The effort must be paid and inactivity penalized.

Ownership

The resources that nature offers free of charge, and can be used directly by man may be freely used and each is entitled to benefit from them in the extent of their needs. Fluy water in rivers and springs, the wood of forest trees, wild fruits, wild grass and fodder, air, wildlife, jungle, minerals under the surface of land and other resources can not be monopolized by anyone or may be imposed any restrictions on free use by the creatures of God to meet their own needs. Of course, people who want to use any of these things for commercial purposes may be asked to pay state taxes. Or if there is a misuse of resources, the Government can be introduced and put things straight.

But there are no impediments for individuals to take advantage of God’s land as long as they interfere with the rights of others or the state.

It is not fair to take ownership of things created by God for the benefit of mankind and to keep a idle and useless. One ought to benefit himself selas them or make them available to others for use. Based on this principle, Islam holds that nobody can have their land uncultivated for more than three years. If he does not use it to grow or to build or otherwise, such land shall be treated as “vacant” after a period of three years and anyone else who put it in use, will not incur any offense against the law, nor government will have no authority to give it to anyone else (including the previous owner).

Who takes ownership of natural resources directly and makes them valuable acquires a legitimate right over them. For example, if someone takes possession of a piece of uncultivated land on which no one has a prior right of ownership and makes productive use of it, can not be arbitrarily deprived of this padrazo of tierra3. This is how the world originated in property rights, when man first appeared in the world are and the population grew, everything was available to everyone and anyone to take possession of something and made useful somehow became the owner, that is, acquiring the right to use especially for his proposal and seek damages from another if they wanted to use it.

This is the natural basis of all economic activities of mankind and we datemos intermingle with them. These property rights that one can acquire through legal means allowed should be honored under all circumstances. One might ask whether a particular property is legally valid because the properties that are legally invalid certainly should end but no state or law has the right to arbitrarily deprive people of property rights or take control or interfere with property legally valid, except with a justifiable right.

Islam can not approve an economic system that destroys the rights conferred by the Shari’ah, although the attraction may be its name and any claims of happiness I can do. Social justice and the collective good are very dear in Islam, but not at the expense of the rights given by the Shari’ah. It is unfair to reduce or remove the restrictions imposed by the Shari’ah on the rights of individual property to cause the collective good of the community as it is to add such restrictions and limitations that are not consistent with the pattern of Islamic law. It is one of the duties of an Islamic state to protect the rights gifts (Shari’ah) of the individual and ensure that they meet their obligations to the community as is mandated by law. This is how Islam establishes a balance between individualism and collectivism.

Economic Principles of Islam

Islam has laid down some principles and prescribed certain limits for the economic activity of man so that the entire pattern of production, exchange and distribution of wealth can match the model of Islamic justice and equality. Islam does not address the methods and techniques s subject to weather and economic output thermal nor the details of models and mechanisms of organization. Such methods are specific to each age and are evolving according to the needs and requirements of the community and the demands of the economic situation.

In what Islam aims to Islamic view, God created the earth with mankind and all it contains. It is therefore the birthright of every human being to procure and secure their share of the world. All men enjoy this right equally and none can be deprived of it, no man should take precedence over another. From the point of view of Islam, there can be no barrier on any individual, race or class, to take some means of earning a living or take certain professions. All are entitled to equal opportunities in the economic realm. Similarly, this distinction is not valid in Islam, which would create a nomopolio in a particular way to make a living for a particular person, class, race or group of people. It is the right of all men strive and get their share of maintenance models means provided by God on earth. Islam ensures that this effort should be made in the context of equal opportunities and fair chances for all.

Equality of Mankind

God created a human couple to herald the beginning of life of mankind on earth and all people who now inhabit this world come from this pair. For some time in the early stages, the offspring of this pair remained as a single group. They had a religion and spoke the same language. There were little to no difference between them. But while their numbers grew gradually spread over all the earth and as a natural result of its diversification and growth, were divided into various tribes and nationalities. Their languages were different, their varied modes of dress, their menearas of living were also different from each other. The climate and the influences of the different places surrounding altered their color and physical traits. All these differences are natural variations.

In the world of reality, Hence, Islam recognizes them as real issues. It does not seek to erase or ignore, but asserts that its advantage is to provide the only possible way to distinguish one from another.

But the prejudices that have arisen among mankind from these differences in the way of groups and organizations in the states, color, country and language, but of ideas, beliefs and principles. Two children of the same mother, though they may be equal from the point of view of their common ancestry, will have to follow different paths in life if their beliefs and moral conduct differ from one of the other. Unlike two people, one being in the East and one in the West, despite being geographically and outwardly separated from one another by vast distances, find the same path in life if they have identical ideas and moral behavior.

On the basis of this belief, Islam seeks to build an ideological and principled society against society, racial, national and parish in the world. The basis of cooperative effort among men in a society that is not the birth of one, but a creed and a moral principle. Anyone, if you believe in God as his Lord and Master, and accept the guidance of the prophets and the law of life, can join this community, whether living in America, Africa, and belongs to the Semitic or Aryan race , either black or white skin, and speak a European language or Arabic. All join in this community, have the same rights and social status.

Not subject to any kind of racial distinction, national or class. No one shall be considered high to low. There will be no untouchables among them, no one can be spotted because they touch the hand of another. There will be no obstacles to stop them in matters of marital relations, eating and drinking and social contacts.

No one will be despised as a mean to cause low birth or profession.

No claim any rights other than by virtue of their caste, community or ancestry.

Man’s merit lies not in their family relationships or wealth, but only if he is better than others in moral conduct or moral behavior surpasses others in piety and righteousness.

Such a social order, surpassing geographical boundaries and limits of race, color and language as in fact trace, can extend in all parts of the world and their bases can be built the edifice of the universal brotherhood of men. In societies based on race or nationality, can only join an agent that belongs to a race or a particular country and the door is closed him in the face to all those outside and them. But in this society ideological anyone who accepts the creed and its moral standard, it can become its member, possessing equal rights with others. While those who do not accept this creed, the community is prepared to have tolerance and brotherhood with them and give them all basic human rights. Clearly, if two children from the mother spoils differ in their thoughts, their way of life in any case will necessarily be different, but this does not mean, however, cease to be brothers. Exactly the same if two groups of the human race, or two groups of people living in the same country differ in their fundamental beliefs and principles in ideology, social order certainly also differ from each other, although they will continue sharing the common bonds of humanity. Hence the Islamic society offers to companies and non-Muslim groups the maximum social and cultural rights that can possibly be reached in the bases of the common bonds of humanity.

After assessing these fundamentals of Islamic social order, we would have a look on the principles and models of social relations that have been shaped by Islam.

The Institution of Family

The main and fundamental institution of human society is the family unit. A family is established by the meeting of a man and a woman, and their contact brings into existence a new generation. It then produces ties of familiarity and community, which gradually developed a large society. The family is the institution through which a generation prepare to replace the generation that stops the service of human civilization and stop discharged its social obligations with devotion, sincerity and enthusiasm. This institution does not merely recruit cadets stop maintenance and development of human culture, but its guardians. They want those who have diligently to replace them in the future will be better than them. In this respect the family can be truly called the main source of progress, development, prosperity and strength of human civilization in the mountains. Hence, among social problems, Islam devotes much attention to those on the family and strive to establish this important social unit in the foundation healthier and stronger. According to Islam, one in which the whole is committed to social responsibilities that result in the emergence of a family. Free sex with license and irresponsible behavior are not tolerated by Islam as mere pastimes or ordinary transgressions. Rather, they are acts that hurt the very roots of human society.

Hence, Islam has all forms of extra-marital sex as sinful and forbidden (Haram) and trace a crime by law. Prescribes severe punishment for the offense, so that social behavior has become common not arrive. while aspiring to purify and purge society of all activities that encourage such irresponsible actions or provide opportunities to stop them. Purdah regulations, which prescribe the free mixing of men and women, which restrict the music and dirty pictures, and fight the spread and propagation of obscenities and aberrations, they try to guard against this. Its sole purpose is to protect and strengthen the institution of the family. Islam does not consider merely the form of social contact as just permissible, but maintains and asserts itself as a virtuous act, indeed an act of worship.

Not simply look upon celibacy of an adult with disapproval, but asked each youth to take his time, himself the social responsibilities of married life, just as their parents did at the time, Islam does not regard asceticism and perpetual celibacy as a virtue at all, is what looks like aberration and a departure from the true nature of man and as an act of revolt against the Divine scheme of things. It also strongly disapproves of those rites, ceremonies or restrictions which tend to make marriage a tedious and difficult issue. The intent of Islam is that marriage may become easy and fornication the most difficult thing in society, not vice versa as it is in most societies today. Hence, after excluding a few specific families of marriage between them, it has legalized marital relations with all other near and distant friends and relatives. Has removed all distinctions of caste and community and allowed the marriage of any Muslim with any other Muslim. He has ordered that the amount of ‘mehr’ (dowry) must be set at a low and easy to load as seraphic borne by both parties and has dispensed with the need to heal and mandatory registration offices.

In an Islamic society, marriage is a ceremony as smooth and flat that can be performed anywhere between two witnesses, although it is essential that procedures are not kept secret. The idea is that society now knows that the couple will live a married life.

Within the family itself Islam has assigned to man a position of authority he can stop maintaining order and discipline as head of the case.

Islam expects the wife to obey and care for the comfort and welfare of her husband and children expected to behave accordingly with their parents.

Islam does not favor a loose and disjointed family that is devoid of any authority, control and discipline, in which someone is not designated as responsible for the conduct and appropriate behavior of its members.

The discipline can only be maintained through a central authority and in view of Islam the position of the father in the family is such that you draw seem the most appropriate person to assume this responsibility. But this does not mean that man was made a tyrant and seize the family and the woman has been given to him as an abandoned furniture. According to Islam the true spirit of marital life is love, understanding and mutual respect. If a woman has been asked to obey her husband, this has been called upon to exercise their privileges to stop the happiness of the family and treat his wife with love, affection and tenderness. Islam trace the marriage bond strong, but only aspire to keep it intact, provided it is founded on the sweetness of love or at least there is the possibility of lasting companionship. When this possibility dies, gives man the right to divorce and women the right of separation, and under certain conditions where married life has become a source of misery or discomfort, give to the Islamic courts authority to annul the marriage, is sufficiently broad to that of kinship and blood relationship.

All those who are relatives and friends of each other through kinship from parents or brothers and sisters shared common or political relations. Islam itself. In many places in the Quran is commanded the good treatment of “Zuwil Qurban” (close relatives). In the traditions of the Prophet (peace and blessings of Allah be upon him), the good relationship with the relatives’ Silah Rehmi “has been upholstered and counted among the highest virtues. A person who is honestly to their relatives or is a detached fashion, is seen by Islam with great disfavor. But this does not mean it is an Islamic virtue to be biased or unduly kind to the relatives. Such backing or bias towards one’s relatives may be an injustice that is opposed to Islam, which condemns it as an act of “Yahilii’ah” (ignorance). Similarly it is not Islamic at all that a government official or government support to relatives of public funds or be biased in their official decisions with relatives and friends, this really It would be a wrong action.

Fair dealing with relatives is ordered by Islam, but it must be the personal property within the limits of justice and fair play.

According to relatives, neighbors come. The Qur’an has divided them into three categories:

1 °. A neighbor who is also a relative

2 °. A resident alien

3 °. A casual or temporary neighbor with whom one had occasion to live or travel per some time.

They deserve the feeling of affection for one another, courtesy and fair treatment. The Prophet (peace and blessings of Allah be upon him) said that the rights of the neighbor were so startlingly upholstered by the angel Gabriel (peace be upon him) that he understood that residents can come to share one’s inheritance. In another tradition, the Prophet (peace and blessings of Allah be upon him) said that a person with a good meal while his neighbor is hungry has no faith in Islam. Again, he (peace and blessings of God be upon him) said that a man whose neighbor is not safe from his crimes is not a believer in Islam. The Prophet (peace and blessings of Allah be upon him) was once reported that a woman used to offer prayers regularly and often fasting and almsgiving very often, but his neighbors were tired of his abusive language. The Prophet (peace and blessings of Allah be upon him) said that this woman deserved only the fire of hell. Also told of another woman who did not possess these virtues but did not bother their neighbors do not, the Prophet (peace and blessings of God be upon him) said that she could be rewarded with Paradise. The Prophet (peace and blessings of Allah be upon him) put much emphasis on this virtue that he advised that whenever a Muslim bring fruit for their children should send some to his neighbors as a gift or at least not throw the peelings outside the door so the neighbors do not be offended. On one occasion the Prophet (peace and blessings of Allah be upon him) said that a man is really good if his neighbors regard him as such and it is bad if they consider it so. In short, Islam calls all the neighbors that you love and be cooperative with each other and share each other’s sadness and happiness.

Mandates that they must establish social relations in which one can depend on another and may consider his life, honor and property safe among his neighbors. A society in which two people for years together, separated only by a wall, remain unknown to each other and in which those living in the same area of a city have no interest or confidence in one stop to another can never be called an Islamic society.

Following these is the use of relationships circle that covers the entire society. The broad principles by which Islam seeks to regulate the overall range of our social life are:

1. Cooperate in acts of virtue and piety and not cooperate in acts of wrong and injustice.
2. “Friendship and enmity of one should be just for the pleasure of God, anything that you Muslims bear, you should give it because God is pleased to be given, and whatever you ought to retain Hold back because God did not like to be given away. ” (Said the Prophet (peace and blessings of Allah be upon him).
3. “You (Muslims) are the best community that has never emerged from among men, your duty is to send people to the well and prevent them from committing evil.”
4. “Do not think evil of each other, or indaguéis in the affairs of others, or provoke you against each other. Apparatus of mutual hatred and distrust. Do not opongáis each other unnecessarily. Always stay as slaves and subjects of Allah and lived as brothers among you. ”
5. “Not a tyrant if you help them to know that it is such.”
6. “Supporting the community when the error is like falling into a well when ACOG the tail of your camel that was about to fall on him.”
7. “Choose for others what you choose to stop you.”

These are some of the social values that Islam says states and want to see safeguarded in human society.

Essential features of Islamic Political System

The political system of Islam has been based on three principles: “Tawheed” (Unity of God), “Risalat” (Prophecy and Khilafat (Caliphate).

It is difficult to appreciate the different aspects of Islamic politics without fully understanding these three principles. Both begin with a brief summary of them.

“Tawhid”

(Unit) means that only God is the Creator, sustainer and Lord of the Universe and all that is in it-organic or inorganic. The sovereignty of this realm it is conferred only to Him

He alone has the right to command or prohibit. Worship and obedience to Him alone are due, and no one can share in degree or in any way, Life in all its varied forms, our physical organs and faculties, the apparent control that we have about all things that exist in the universe and the things themselves, none of which has been created or acquired by us in our own right. They are God’s generous provisions and give it to us, no one associated with him from here that is not dependent on us, to decide the sticks or the purpose of our existence or to prescribe limits on our authority in the world nor any other has the right to make these decisions for us. This right is conferred on him only God who created us and endowed us with physical and mental faculties and has provided us with all material provisions stop our use.

This principle of the Oneness of God completely negates the concept of legal and political sovereignty of human beings, individually or collectively: Nothing can claim sovereignty is a human being, a family, a class or group of people, or even the human race in the world as total.

Only God’s Sovereignty and His mandates are the law of Islam. The means by which we receive God’s law is known as “Risalat” (Prophecy).

We have received two things from this source:

1. The book in which God has laid his Law
2. The instantiation and authoritative interpretation of the Book of God by the Prophet, through his word and his deed, in his capacity as the representative of God. The broad principles on which the system of human life must be based, have been established in the Book of God. Moreover, the Prophet of God has established in accordance with the intention of the Book of God, stop us a model of life in Islam, by fulfilling the law and providing practically necessary details which were required. The combination of these two elements, according to Islamic terminology, is called the Shari’ah.

Now consider Khilafat, according to the Arabic lexicon, means “representation.” The position and man’s true place in accordance with Islam, as the representative of God on this mountain. His vicegerent, ie by virtue of the powers have been delegated by God, he is required to exercise divine authority in this world within the limits prescribed by God.

Take now for instance, the cave of yours on a farm that has been designated stop someone manage on your behalf. You’ll see that four conditions are met consistently in this cave. First, the real property of the estate remains vested in you and not the administrator, and second, he only manage your property according to your instructions, third, he only manage and implement its authority within the limits you will have prescribed; and fourth, in the administration of what has been entrusted, must execute your will and carry out your intentions and not their own. These four conditions are so inherent in the concept of “representation” they have to come to mind as soon as one utters the word “representation.” This is exactly what Islam wants when settling that man is the caliph of God on the mountain.

Hence these four conditions are also included in the concept of Khilafat.

The state that is established in accordance with this political theory will indeed be a human caliphate under the sovereignty of God and have to fill the purpose and intent of God by working in the mountains of God within the limits prescribed by Him and under with his instructions and commands.

Democracy in Islam

The explanation of the term cited Khilafat trace also abundantly clear that no individual or dynasty or class can be Khalifah, but the authority of caliphate is given to the entire group of people, the community as a whole, they stand ready to fill the conditions of representation after subscribing to the principles of “Tawheed” (Unity of God) “Risalat” (Prophecy). Such a society carries the responsibility of the caliphate as something complete and each of its individuals shares the Divine Caliphate. This is where democracy begins in Islam.

Each person in an Islamic society enjoys the rights and powers of the Caliphate of God, and in this respect all individuals are equal. None has priority over another, nor can it deprive any other rights and powers.

The intervention to stop the affairs of state will be formed in accordance with the will of these individuals and the state’s authority will only increase the powers delegated to individuals. Your opinion will be decisive in forming the government to be led by their counsel and in accordance with their wishes. Whoever undertakes general confidence in the duties and obligations of the caliphate on their behalf, and when he loses this confidence will be left and bow to their will. In this sense the political system of Islam is a perfect way to democracy, as perfect as it can ever become a democracy. Of course, what distinguishes Islamic democracy from Western democracy, is that while the latter is based on the concept of popular sovereignty, the former is based on the principle of popular Khilafat. In Western democracy, the people are sovereign, in Islam sovereignty is vested in God’s people are His caliphs or representatives. The first people draw their own laws (Shari’ah), the second must follow and obey the laws (Shari’ah) given by God through His Prophet.

In a government undertakes to do the will of the people, on the other the government and the people who are having one and all realize the purpose of God.

In summary, the Western democracy is a kind of absolute authority which exercises its powers in a free and uncontrolled, whereas Islamic democracy is subservient to the Divine Law and exercises its authority in accordance with the mandates of God and within the limits prescribed for Him

The Purpose of the Islamic State

I’ll put before you a brief outline of the kind of state that is built on the foundations of “Tawheed” (Unity of God) “Risalat” – (the Prophecy of Muhammad) and Khilafat (caliphate).

The generous Quran clearly states that the hits and the purpose of this state is the establishment, maintenance and development of those virtues eat the Creator of this universe wants to adorn human life and the prevention and eradication of those evils whose presence in human life is totally contrary to God.

In Islam, the State’s intention is not only stop the political administration, or stop it enforced through the collective will, or a particular group of people, indeed, Islam places a high ideal to stop the achievement status which has to use every means at their disposal. And this state is that the qualities of purity, beauty, goodness, virtue, success and prosperity that God wants us to flourish in the lives of His people, must be engendered and developed and that all sorts of exploitation, injustice and disorder, which in sight of God are ruinous for the world and detrimental to the life of His creatures are suppressed and prevented. Simultaneously by placing before us this high ideal, Islam gives us a clear outline of his system clearly stating the desired virtues and vices undesirable. Keeping this outline in view, the Islamic state can plan your schedule happiness in every age and every circumstance.

The persistent call made by Islam, is that moral principles must be observed at all costs and at all stages of life.

From here, it seats a firmware for the state to base its policies on justice, truth and honesty.

Not willing, under any circumstances, to tolerate fraud, falsehood and injustice because of any expediency, political, administrative or domestic.

Whether the mutual relations of rulers and ruled within the state or state relations with other states, must always be given priority to truth and justice over material considerations. Similar obligations in the state in the individual, that is, enforce contracts, obligations, take measures and uniform standards in dealings (conduct business), remembering the duties along with rights and do not forget the rights of others when hope they fulfill their obligations, using power and authority to the establishment of justice and not for the perpetration of injustice look on duty as a sacred obligation and fulfill it scrupulously, and look at power as a trust from God and use it the belief that one has to be accountable for their actions to God in the Other World.

Fundamental Rights

Although an Islamic state can be established in any portion of the earth, Islam does not seek to restrict human rights or privileges to the geographical boundaries of their own state. Islam has laid down some universal fundamental rights for humanity as a whole, madcap must be observed and respected under all circumstances if such person resides within the Islamic state or outside it, if he is at peace with the state or at war. Human blood is sacred in any case and can not be spilled without justification. It is not permissible to oppress women, children, old, sick or injured, the honor and chastity of women are worthy of respect in all circumstances. The hungry must be fed, clothed the naked, sick or injured and medically treated, regardless of whether they belong to the Islamic community or not, even if they are among their enemies. These and certain other provisions have been imposed by Islam as fundamental rights for every man by virtue of his status as a human being to be enjoyed under the constitution of an Islamic state. Even the rights of citizenship in Islam are not limited to persons born within the limits of their state but are granted to every Muslim irrespective of his birthplace.

A Muslim ipso facto becomes the citizen of an Islamic state as soon as he puts his foot on their territory with the intention of living there and thus enjoys equal rights of citizenship by birthright. Therefore, the public must be common among all Islamic countries that may exist in the Muslim world and need no entry or exit of any passport from them. And every Muslim must be considered legible and appropriate for all positions of highest responsibility in an Islamic state without distinction of race, color or class.

Islam has also given certain rights for non-Muslims can live within the boundaries of an Islamic state and these rights must necessarily form part of the Islamic Constitution. According to Islamic terminology, such non-Muslims are called “Dhimis” (non-Muslim citizen) has to be respected and protected just like a Muslim citizen and one non-Muslim, with respect to civil or criminal law , no differences at all with Muslim citizens. The Islamic state will not interfere with the personal law of non-Muslims. Have complete freedom of conscience and shall be free to perform their religious rites and ceremonies in the way they want. Not only can propagate their religion, but even entitled to criticize Islam within the limits set by law and decency.

The given rights in this respect are not merely two, but that country’s civil law, must be fully respected and all criticism must be made within its framework, which will apply to all citizens of the state. These and many other rights have been guaranteed to “Dhimmis” in Islam.

These rights are irrevocable nature. Non-Muslims may not be deprived of them unless they renounce the covenant which guarantees citizenship.

Whatever the scope of the oppression that a non-Muslim can commit against its Muslim citizens is not permissible for an Islamic state in their subjects get even non-Muslims in the slightest degree, so much so that even if all the Muslims out the boundaries of an Islamic state are killed, the state may not unjustly shed the blood or a single Muslim citizens is not permissible for an Islamic state in their subjects get even non-Muslims in the slightest degree, to the point that even if all Muslims outside the boundaries of an Islamic state are killed, the state may not unjustly shed the blood or a single non-Muslim citizen living within its boundaries.

Executive and Legislature

The responsibility for administering the Government in an Islamic state is entrusted to an Amir (leader, leader, guide) that can be likened to the President or the Prime Minister in a democratic modern state. All adult men and women who believe in the fundamentals of the constitution shall be entitled to vote to stop the election of the head.

The basic requirements to stop the election of an Amir are that he should direct the trust of a large number of people in relation to their knowledge and understanding of the spirit of Islam, Islamic attribute must have the fear of God and be equipped with quality of statesmanship.

In short, you must have both virtue and ability. A ‘Shura (consultative council) is also elected by the people stop to assist and guide the Amir in the administration of the state. It is for the Amir to administer the country with the advice of this “Shura”. The Amir can only stay in office while enjoying the confidence of the people and will have to vacate his post when he loses that confidence. But while this trust will retain authority to govern and exercise the powers of government, of course referring to the “Shura (council of advisors) and within the limits set by Shari’ah. Every citizen shall have the right to criticize irreducible Amir and his government and all reasonable means to stop the spread of public opinion may be used.

Legislation in an Islamic state will be restricted within the limits prescribed by the law of Shari’ah. The mandates of God and his prophet have to be accepted and blessed and no legislative body can alter or change anything on them or make any law inconsistent with them.

With regard to the mandates that are likely to more than one interpretation, the duty to ascertain the true purpose of the Shari’ah, in those caves correspond to people possessing a specialized knowledge of the law of the Shari’ah ‘.

Hence, such issues will be conferred on a sub-committee of the council of advisers made up of men educated in Islamic law.

A vast field is still available to stop the legislation on issues not covered by any specific mandate of the Shari’ah and the advisory board or legislative body will be free to stop legislation with regard to these matters.

In Islam the judiciary is not under the control of the executive. Derives its authority directly from the Shari’ah and is answerable to God.

The judges are no doubt appointed by the government, which is required to provide some form of community congregation, so that the entire community and society may be ready to stop this process of spiritual development. It is a tool for individual training and social in the way of spiritual elevation in Islam.

The second is the fast “Saum” that for a month every year trains the individual man, and the Muslim community as a whole, in piety and self-control, enables society, the rich and poor alike, experience hunger pains, and prepare to stop people overcome any difficulties seem to seek the pleasure of God.

The third is ‘Zakat’ which develops the sense of monetary sacrifice, compassion and cooperation among Muslims. Some people wrongly interpreted the “Zakat” merely as a rate even though the spirit behind the “Zakat” is entirely different from that which lies at the root of a fee.

By using this word, Islam wants to inculcate in man the fact that, inspired by a true love of God which provides financial assistance to his brother, elevate and purify his soul.

The fourth is “Hajj” (pilgrimage) that seeks to promote the universal brotherhood of believers, the foundation of the worship of God, and has culminated in a movement that has been answering the call to the truth through the centuries and will continue , God willing, but once the judge has held the court has to administer justice among the people according to God’s law in an impartial and bodies and government officials will be out of legal jurisdiction to the extent that even the highest executive authority of the Government may be called to appear in court as plaintiff or defending Deley as any other citizen of the state.

The rulers and ruled are subject to the same law and there can be no discrimination on the basis of position, power or privilege.

Islam stands for equality and scrupulously joins mastered this principle in the social, economic and political alike.

The Moral System of Islam

The moral system is innate in man and through time, has served as a model of moral behavior to stop the common man, approving certain qualities and disapproving others. While this instinctive faculty may vary from person to person, humane conciencia2 has given a verdict in favor of certain moral qualities as being good and declaring others as being evil. On the side of the moral virtues, justice, courage, bravery and truthfulness have always received praise and History does not record any decent period of appointment, that falsehood, injustice, dishonesty and breach of trust, may have been supported; feeling compassion for others is, loyalty and generosity have always been valued, while selfishness, cruelty, poverty and bigotry have never received the approval of human society, men have always appreciated perseverance, determination and courage, and never have approved impatience, versatility, cowardice and stupidity. Dignity, restraint, courtesy and kindness have been through times counted among virtues, whereas snobbery, misbehavior and rudeness have never found recognition as good moral qualities. People having a sense of responsibility and dedication to duty have always won the highest esteem of men, never people who are incompetent, lazy, and lack a sense of duty, have been regarded with approval.

Similarly in relation to patterns of right and wrong in the collective behavior of society as a whole, the verdict has always been unanimous.

Solo has been regarded as worthy of honor and respect that society that has the virtues of organization, discipline, mutual affection and feeling for his fellows and established a social order based on justice, freedom, and equality of men. As opposed to this, disorganization and indiscipline, anarchy, disunity, injustice and social imbalance have always been considered as manifestations of decay and disintegration in society. Robbery, murder, larceny, adultery, frauds and scams have always been condemned. Slander, gossip and blackmail has never been considered as healthy social activities, Contrary to this, service and care for the elderly, help your friends and relatives, regard for neighbors, loyalty to friends, support the weak, the destitute and orphans, and care for the sick are qualities that have always been valued since the dawn of civilization. The virtuous, educated, sincere benign and have always been welcomed.

Individuals who are entirely honest, sincere and formal speaking, whose deeds match their words, they are happy with their own legitimate positions that are ready to unload some of his duties, living in peace and let others live peace and sepuede not expect anything other than good, have always been the inwardness of any healthy human society.

This shows that human moral standards are in fact universal and have been well known to mankind through the ages.

Good and evil are not myths to be searchable. realities are well known and equally well understood by all. The sense of good and evil is inherent in the very nature of man.

Hence in the terminology of the Koran, virtue is called “Ma’ruf” (a thing done well) and evil is designated as’ Munkar “(a thing unknown), that is, virtue is known by all as something desirable, and evil is not known to be recommended by itself in any way. This fact is mentioned in the Qur’an when he says:

“For the soul who has given a harmonious, instructing their propensity to sin and fear of God” (The Holy Qur’an 91:7-8).

Why are there differences

The question now is: If the basic values of good and evil have been so well known and has been virtually universal agreement on them, then why this world exists in different patterns of moral behavior? Why are there so many conflicting moral philosophies? Why are certain moral standards contradict each other? What lies at the roots of their differences? What is the unique position of Islam in the context of prevailing ethical systems?

These questions are important and must be faced honestly, but they can not be done justice in the short duration of this talk. To make a long story, briefly summarize some of these important issues that assail us from the very beginning when we undertake a critical examination of contemporary ethical systems and the conflicting patterns of moral behavior.

1. These social systems fail to integrate various moral virtues and norms by prescribing their specific limits and usefulness and to consolidate its proper place. Is to provide, so it will fail to provide a coherent plan of social conduct and balanced.
2. The real cause of their differences seem to lie the moral systems offering different models to stop the evil and the good deeds and announcing various means of distinguishing right from wrong. There are also differences regarding the sanction behind the moral law and in view of the motives that impel a person to follow.
3. Reflecting more deeply, we find that the reasons for these differences emerge from the conflicting views and concepts of different people about man’s place in the universe and man’s purpose in the mountains. The various theories of ethics, philosophy and religion are but a record of the vast divergence of views of mankind in these vital scares such as: Is there a God of the universe and if there is one or many gods? What are the attributes of God? What is the nature of the relationship between God and humans? Have you made some fixes to stop the guide humanity through the rough and tumble of life or not? Does the man to answer to Him or not? If it is, then, what are the things you have to answer? What is the ultimate purpose of man’s creation, which should be kept in view throughout his life? The answers to these questions will determine the way of life, philosophy, ethics and moral behavior pattern of the individual and society.

I find it difficult in this short talk, take stock of the various ethical systems prevalent in the world and to indicate what solutions have been proposed each of these questions and what has been the impact of these responses in the moral evolution of society believer these concepts. Here I limit myself only to the Islamic concept and try to propose this.

The Islamic Concept of Life and Morality

The point of view of Islam, however, is that this universe is God’s creation that I believe is One and He alone is your Master, Sovereign and Sustainer unrivaled.

The whole universe is functioning under His Divine Mandate. He is Wise, Almighty and Omniscient. he is “Subbuh ‘and’ Quddus’ (ie free from any defect, error, weakness and failure, and is pure in every respect).

His divinity is free of bias and injustice. Man is His creature, subject and servant, and was born to serve and obey Him

The correct course of life for man is to live in complete obedience to Him not for man to determine the mode of worship and obedience depends on God to decide this. God, being the teacher, has risen from time to time prophets to guide mankind and has revealed His books through them.

It is the duty of man to take the code for your life, these sources of divine guidance. The man has to answer to God for all his actions in life. The time for accountability is in the life of another world and not this.

The short duration of the present life, is really an opportunity to prepare for that big test. In this life every man’s efforts should be focused on in order to request the pleasure and blessings of God in the other world. During this test, each person is responsible for their beliefs and actions. All his faculties and potentialities, are tested. there will be a fair assessment of his conduct in life by a Being who keeps a complete and correct, not merely of his movements and actions and their influence on everything in the world since lamas tiny speck of dust to the highest mountains – but also a complete record of his innermost thoughts and feelings and intentions.

The Goal of Moral Effort

This is the fundamental attitude of Islam towards life. This concept of the universe and man’s place in it determines the real good and last should be the object of all the efforts of mankind and can be called in short as “seek the pleasure of God.” This is the standard by which a particular mode of conduct is judged and classified as good or bad.

This pattern of trial provides the core around which the whole moral conduct should revolve.

The man has been left like a boat (drift), being buffeted by the gusts of wind and tides.

This model set before men as a central object, set values and standards to stop all moral actions. It provides us with a series of stable values and without imperfections that remain unchanged under all circumstances. Besides that, in making the “pleasure of God” for the purpose of human life, a higher target and more noble is put before mankind and thus unlimited possibilities are opened to stop the moral evolution of man, without being tainted in any state by any shade of narrow self-interest or racial bigotry or worship of the nation.

While providing us with a standard pattern Islam provides stop means determining good or bad behavior. Do not base our knowledge of vice and virtue on mere intellect, desire, intuition, experience gained through the sense organs, which constantly undergo change, adjust mud and do not provide alterations and unchanging moral standards, definitive and categorical. It provides us with a definitive source, divine revelation, as embodied in the Book of God the “Sunnah” (lifestyle) of the Prophet (peace and blessings of Allah be upon him). This source provides for a standard of moral conduct that is permanent and universal and supports it in every time and under all circumstances.

The moral code of Islam covers the smallest details of domestic life as well as broader aspects of national and international behavior. We guide you through every stage in life. These regulations involve the wider application of moral principles in the affairs of our lives and frees us from relying solely on other sources of knowledge, except as an aid in this primary source.

Sanction Behind Morality

This concept of the universe and man’s place, it also provides the sanction that must lie within each moral law, that is, love and fear of God, the sense of being held accountable on the Day of Judgement and promise of eternal bliss and reward in the life of another world. Although Islam wants to cultivate a view of the passes that you can point individuals and groups to follow the principles of morality laid down by him and aspire to changing the political system to impose the moral law, so far as possible, through its legislative and executive power, the moral law of Islam “it depends” really only these external pressures.

Rests on the need for good, inherent in every man that is derived from the belief in God and Judgement Day.

Before establishing any moral mandate, Islam seeks to implant firmly in the hearts of men the conviction of his dealings with God. It is at all times and everywhere, you can hide itself from the world but not of it, you can fool everyone, but can not deceive God, who can escape the clutches of anyone but not from God, that while the world can only see the outer life of man, God probes into their innermost intentions and desires, although it can in this short stay in the mountains, do what you want, must die one day, presented himself before the court of divine justice where no lawyer, please recommendation, disfigurement, deception or fraud will be of some value and where its future will be decided with complete impartiality and justice without wastage.

May or may not have any police, law court or prison in the world to stop importing the observation of these mandates and moral regulations, but this belief, firmly rooted in the heart, is the real force of the law of Islam that helps to get their enforcement.

If popular opinion and the coercive powers of state support it stops there, the better, in any case, this faith alone can keep even individual Muslim and a Muslim community in the straight path of truth so that the spark of belief genuine dwell in your heart.

Motives and Incentives

This concept of Islam, about the man and his place in the universe, it also provides the motivating force that can inspire a person to act in conformity with the moral law. The fact that a man “voluntarily” and “willingly” accept God as its Creator and obedience to God as a way of life and strive to seek His pleasure in each of their shares will supply sufficient train stops incentive to obey the commands that he believes from God.

Just with this, the belief of the Day of Judgement and the belief that those who obey God’s commandments, are assured of a good life in the other world, eternal life, any difficulties or obstacles they have faced in this phase transitory life, provides a strong incentive to stop the virtuous life. On the other hand, the belief that anyone who violates the commandments of God in this world, must bear the eternal punishment, with everything superficially nice in this temporary home to spend life, is a strong counterbalance against the violation of the law moral.

If this hope and fear, are firmly and deeply rooted in the heart provide a strong motive-force to inspire one to stop the U virtuous, even in times when worldly consequences may seem to be very personal and damaging legal, and hold one away from evil even on occasions when it seems extremely attractive and profitable.

This clearly indicates that Islam has a different standard of good and evil, its own source of moral law and its own sanctions and motives force and, through them requires the well known and generally accepted moral virtues in all spheres of life after weaving them into a balanced and comprehensive, so you can justifiably declare that Islam has a perfect moral system, their own.

This system has many different features and I see three of the most significant of which, in my opinion, may be named as his special contribution to ethics.

Distinctive features of Islamic Moral Order

1. In establishing the Divine pleasure as the goal of human life, has provided the highest possible standard of morality. This is to provide you with unlimited means to stop the moral evolution of humanity.

By making Divine revelations the primary source of knowledge it gives permanence and stability to the moral standards that allow reasonable scope stop genuine adjustments, adaptations and innovations though not stop perversions, wild changes, atomistic relativism or moral fluidity. It provides us with an endorsement of morality in the love and fear of God ImpelERO man to obey the moral law even without any presiónesterna.

Through belief in God and Judgement Day provides us with a motivating force that enables a person to adopt the moral conduct in good faith and sincerity with all the devotion of the heart and soul.

2. It does not provide, through a false sense of originality or innovation, no new moral virtue and seeks to minimize the importance of well-known moral norms, or give exaggerated importance to some and leaving others without cause. It covers all the commonly known moral virtues and a sense of balance and proportion are assigned a proper place and function to each of them in the overall scheme of life. expands the scope of application to cover every aspect of individual and collective life of man, his domestic associations, his civic conduct and activities in the political realm, economic, legal, educational and social. Covers his life from home to society, the dining table to the battlefield and peace conferences, literally from the cradle to the grave. in short, no sphere of life that is exempt from the universal and comprehensive application of the moral principles of Islam.

Does the realm of morality supreme and ensures that the affairs of life, instead of being dominated by selfish desires selfish interests, are governed by the rules of morality.

3. Provides a way of life to stop the man who is based in everything good and is free of all evil. Calls people not only to practice virtue, but also to establish virtue and eradicate vice, to command good and forbid what is wrong.

He wants the verdict of conscience and virtue prevail should not be pushed to accept a subordinate position of evil. Those who answer this call are gathered together in a community (“Ummah”) and given the name of “Muslims” (Muslims). And the singular object underlying the formation of this community (“Ummah”) is to be an organized effort to stop establish and enforce goodness and suppress and eradicate evil.

It would be a day of mourning for this community and a bad day for the whole world and the efforts of this community were eventually directed towards the establishment of evil and the suppression of good.

The Islamic Concept of Life

The main characteristic of Islamic ideology is a conflict that does not support or even a significant separation between the spiritual and worldly life. Not limited merely to purify the spiritual and moral life of man in the narrow sense of the word.

Its domain extends to the whole range of life, wants to shape the individual life and social order in healthy patterns, so that the Kingdom of God can actually be set in the mountains, stop is peace, contentment and being able to fill the world as the waters fill the oceans. The Islamic way of life is based on this unique approach to life and a peculiar concept of man’s place in the universe. This is why it is necessary that before we proceed to discuss the moral system, social, economic and political Islam, should have a clear ideal of the Islamic concept of life.

There are certain basic principles should be understood and appreciated in the very beginning. These principles are:

I – Basic Principles

1. God is the Creator, the Sovereign and the Lord of the Universe, created man and provided him with a temporary station in that part of His vast kingdom (cosmos) which is known as the land.

He has endowed man with the powers of thought and understanding and has given him the power to distinguish right from wrong.

The man has also been endowed with free will and choice and power to use the resources of the world in any way you want.

In a word, man has been given a kind of autonomy, while it has been marked vicegerent (Khalifah) of God on earth.

2. Before assigning to man the vicegerent of God on the mountain, God made it explicitly clear that he alone is the Lord God nce in the mountains, God made it explicitly clear that he alone is the Lord, the Sovereign and Divinity. As such, the entire universe and all creatures in it (including man) have to submit to Him alone. The man did not have to think of himself that is completely free and you should know that this saw that no permanent residence. The stop was made to live there only during the testing, and in due time, will return to their Lord, stand to be judged according to how he has used the trial period. The only correct course of man is to recognize Him as the One God, the holder and the Divine and follow His guidance, His mandates in all walks of life. The man has to live this life with the understanding that has to be judged, and its sole objective should be to earn the satisfaction of Allah and stand out successfully the final test. Conduct contrary to this, lead to its loss. If man follows the path of piety and devotion (which is free to choose and follow) tend success in this world and the next, in this world will live a life of peace and contentment, and the next should be qualified to whether it stops the sky of eternal bliss, Al-Jannah.

And if you choose to go the other direction, that of wickedness and evil (which is also equally free to choose) your life will be corruption, grief and frustration in this world and you will find a huge disgrace in the life to come, “the address pain and misery that is called hell.

3. After administering the warning, God put man on the mountain and provided to the very first humans (Adam and Eve), consumer guide according to which men will live in the mountains. So man’s life in this mountain did not begin in complete darkness. At the very first man provided him with a burning torch light and guidance, so that mankind could achieve its glorious destiny. The very first man received knowledge of God Himself. Had knowledge of reality, he was given a code of life and follow that through, could have a life of bliss and success.

This code of life was Islam, “the attitude you complete submission to Allah, the Creator of man and the whole universe.” It was this transaction dela life (Din) that Adam, the first man, transmitted to posterity.

But later generations gradually moved away from the straight path and adopted different erroneous messages. Negligence, lost the original teachings, or necessity or malice of adulterated and perverted. Associated with God countless human beings and nonhuman objects-entities as imaginareis as gods and given to ‘Shirk’ (polytheism) of the worst kind. Mixed the pure teachings of God with strange myths, ideas and philosophies and thus produced a jungle of religions and cults. Rejected the God-given principles of social ethics and collective morality, “the Shari’ah, and deprived the human life of peace and tranquility.

4. Although the men left the road of truth and distorted the Shari’ah despised and some of them even rebelled against the code of Divine Guidance, however, God did not destroy or losforzó to the real address. For the forced conversion to the straight path did not agree with the autonomy He had given to man. Instead, God appointed some righteous people from the same people, stop playing the responsibility to remember and to guide men to the right path during his stay in the mountains. These men believed in God and vivieronuna life of obedience to Him

The honored them with His revelations and gave them the knowledge of reality. These men known as prophets (peace be upon them) were assigned the task of presenting the message of truth to humanity and to call people to come to God’s way.

5. These prophets were raised at all times, in all countries and all nations. Their number exceeds several thousand. They all brought the same message, they all advocated the same way of life (Deen), this is the way it was revealed to man on the first day of its existence. all followed the same guide, the guide that was prescribed by God to stop the man at the beginning of his career in the mountains. They all represented the same mission, called the men the way (Deen) of Islam, asked those who accepted the Divine Guidance, live by it and organized a movement to stop the establishment of the Divine Law, and stop end all deviations from the straight path.

Every prophet tried to fulfill this mission in the best possible way. But a large group of people, never accepted his guidance and many of those who accepted it, gradually left astray, and after a lapse of time, had lost their phone or had misrepresented through innovations and perversions.

6. Finally, God raised the Prophet Muhammad (peace and blessings of Allah be upon him) in the mountains of Arabia, and assigned to complete the mission he had been ordered to the earlier prophets. The message of Muhammad (peace and blessings of Allah be upon him) was to stop all mankind. Again presented the teachings of Islam in its pristine form and provided to humanity again with the Divine Guidance which had lost its original form. Organized all those who accepted his message attached “Ummah” who was in charge of rebuilding their lives in accordance with the teachings of Islam, calling mankind to the path of righteousness and establish the supremacy of the Word of God the saw. This guide is contained in the Generous Qur’an, which constitutes only right code of conduct to stop the human race.

II – Magnet: His nature and character.

These are the basic principles on the one hand, reveal God’s purpose of providing men with a guide in this world on the other hand, define the nature, location and condition of man in the world. Now we will study the grounds on which the Qur’an grown man’s relationship with Allah and the concept of life which naturally follows from this relationship.

The Qur’an addresses this issue on many occasions, stopped the perfect life concept, conceived by him is summarized in the following verses:

“Allah hath purchased of the believers their persons and their offering, in return, the Garden. Fight for Allah kill and kill them. It is a promise binding on Him, truth contained in the Torah. in the Gospel and the Koran. And who is more faithful to his covenant than Allah? Rejoice that you have closed the deal with him! That is the supreme triumph “(The Quran 9:111).

In the verse quoted above, the nature of the relationship comes into existence between man and God because of Imam (the act of depositing the belief (faith) in Allah) has been called a pact.

This means that magnet in Allah, not merely a metaphysical concept, is the nature of a contract by which man barters his life and his belongings with Allah in exchange for the promise of paradise in the afterlife. God, if you will purchase and ownership life of a believer and as a price promise, the reward of Paradise in life after death. This concept of contract has important implications and should therefore first understand clearly the nature and significance.

The simple truth is that each and all things of this world belongs to Allah. He is the true owner of all of them. Thus, life and wealth of men who are part of the world, also belong to Him, because He is Who created them and it is He Who is the man assigned to each use.

Looking at the problem from this angle, the question of a sale or purchase does not appear at all, God is the true owner, no question about your purchase what is already His. The man is not his real owner, has no titles for factions. But one thing that has been conferred the man, and now belongs completely, and this is their “free will”, freedom of choice to follow or not follow the path of Allah. as man has been endowed with free will in this respect, is free to recognize or not recognize the reality of things.

However, this freedom of will and choice that man has not automatically make you the owner of all energies and resources over which it has dominion, or acquire the title to be used in any way he wants, or its recognition of reality or his refusal to do that in any way affect the reality as such, yet does not mean he is free to recononcer Sovereignty of God and His Lordship over their lives and belongings, or refuse to recognize arrogate to himself the position full independence.

You can, if it likes, consider himself free from all obligations to God and may think that enjoys full rights and powers over everything you have, and so he can use them according to their own wishes are not chained to any mandatory superior.

It is here that the matter of the contract sale. This agreement does not mean that God is buying something that belongs to man. His true nature, as this: All creation belongs to God, but He has given to man certain things to be used by him as a trust from God.

And the man you’ve been given freedom to honestly fulfill the trust or if he so likes, betrayed and abused.

Now, God calls the man who recognizes willingly and voluntarily (and not under constraint or coercion) those things that really are His (of Him) as His and use them as a trust from God and not as their own and to be used as he pleases.

Thus a man who voluntarily renounces the freedom even to reject God’s supremacy and instead acknowledges His sovereignty, as it sells its self (which is also a gift from God and not something that man has acquired self) to God, and gets in return God’s promise of eternal bliss that is Paradise. A man who makes such a covenant is a “Mumin” (believer) and ‘Magnet’ (belief, acceptance) is the Islamic name of this contract, while those who choose not to enter into this agreement or after making such a pact takes a behavior opposite, but add a huge violation of this, is a ‘Kafir’ and try to avoid or abrogate this contract is technically known as “Kufr”.

Such is the nature of the contract. Now let us briefly consider its various aspects and stipulations:

1. God has placed two test series in relation to:
* He has made man free, but even after giving him the freedom He wants to see if you stay honest and firm and maintains their loyalty and obedience to God, or you lose your head and turns against his own Creator, if it behaves like a noble soul, or tramples on the shells of decency and starts playing fantastic tricks as make the angels mourn.
* He wants to see if the man is ready to golde such trust in God, and stop to offer his life and wealth in exchange for a promise that has to materialize in the next world, and if you are prepared to submit their autonomy and all the attractions that go with it, in exchange for a promise about the future.
2. It is an accepted principle of Islamic law that “magnet” is adherence to a certain set of doctrines and whoever rests his belief (faith) in those doctrines becomes a “Mumin”. Nobody has the right to denounce such a man as a non-believer or expulsion from the community, the ‘ummah’ (Muslim community), unless there is explicit proof of falsity or renunciation of the belief. This is the legal aspect of the problem. But in the eyes of God, is only valid this “magnet” that consists of a complete submission of your own will and choice to the will of Allah.

Is that state of thought and action in which man submits himself completely to Allah, renouncing all claims to his own supremacy. It’s something that comes from the heart. It is an attitude of the mind to prepare to stop a curve positive man of action. If a man recite the ‘Kalima’ s entering the covenant and even offered prayers and performed other acts of worship, but in his heart he regards himself as the owner and the sovereign dispenser of his physical and mental powers and moral resources, and materials, the use according to their own tastes and supports their free will, then even though people have it as a “Mumin” in the eyes of God is an unbeliever, because he has not actually entered actually in the agreement according to the Quran is the essence of “Imam.”

If a man does not use his powers and resources in the way God has ordered him to stop, and instead use them in purpose that God has forbidden, shows clearly that it has committed his life and property to Allah, or even after had they been committed to him, (he) falsifies their commitment to their conduct.

3. This kind of “magnet” is what trace Islamic way of life distinct from, more than that, completely opposite, not the Islamic way of life. A Muslim, you have true belief (faith) in Allah, trace every aspect of your life subsequent to the will of Allah, your entire life is obedience and submission and never behaves in an arrogant way or autonomous except in a moment of forgetfulness .

And after such a lapse as soon as it becomes aware of it, again redirects (to himself) to his Lord and repents of his error.

Similarly, a group of people or a society that is composed of true Muslims can never be separated from the Law of their Lord. Their political, social organization, culture, economic system, legal system and its international strategy must all be in harmony with the Guide-code revealed by Allah and are not in any way that contravened. And if you by mistake or omission offense is committed, the Derse account must correct this immediately and encouraged to return without delay of submission to God’s law. It is the way of the unbelievers feel free to God’s guidance as owners behave themselves.

Whoever adopts such a system even though it may bear a name similar to that of a Muslim, is treading the satanic path and is following the path of the unbelievers.

4. The will of God, that man is obligatory to follow, is that which God has revealed Himself to stop the man’s guide. God’s will puedeser not determined by man himself. God Himself was announced clearly and there is no ambiguity about it. Therefore, if a person or company is honest and firm in its contract with Allah, has to shape his entire life strictly according to the Book of God and the “Sunna” (the behavior of the Prophet peace and blessings of Allah be upon him .)

A little reflection will show that these aspects and stipulations are logically implied in the contract and it is clear from the above discussion, why pay the “price” has been postponed until life after death.

Paradise is the reward for the “simple declaration” of the covenant, but that is the reward for the faithful “execution” of the contract. And unless the contract is fully met and the behavior in actual life ‘sellers’ compliance with the terms of the contract, fails to qualify for the reward. Whereas the final act of “yenta” is completed only at the last moment of life of the seller, and is therefore natural that the reward should be given to him in the afterlife.

Another significant point that emerges from the study of the verse quoted above when Elicio with reference to its context.

The verses that precede it are for the people who said “Imam” and promised a life of obedience, but when came the hour of trial, were powerless to stop the task. Some were negligent to the call of the hour and betrayed the cause. Others made a move of hypocrisy and refused to sacrifice their lives and their wealth to the cause of Allah.

The Koran after exporting to these people and criticizing their insincerity trace clear that “magnet” is a contract, a form of borrowing between man and God. Not only is a mere statement of belief in Allah. It is a recognition of the fact that only Allah is our Lord, Sovereign and leader, and that everything that man has, including his own life belongs to Him and must be used in accordance with His directives. If a Muslim takes a curve contrary, he is insincere in his profession of faith (belief).

True believers are only those that have actually sold their lives and everything they own to God and to follow its dictates in all fields of activity. They risk everything in obedience to the commands of God and not deviate even an inch of the way of loyalty to God. Only these are the true believers.

III – The Project Life.

This discussion makes clear that Islam begins with the establishment of l as appropriate lines on which man’s relationship with God will grow, their individual and social whole life is an exercise to stop developing and strengthening this relationship.

“Magnet” the starting point of our transaction of life (Deen), is the acceptance of this relationship with the intellect and the will of man, and “Islam” is submission in practice mode undergo the will of God in all aspects of life and behavior.

We are now in a position to stop to look over the plan of life which Islam envisages. This scheme, the code of conduct, is known as the Shari’ah. Its sources are the Quran and the Sunnah of the Prophet (peace and blessings of Allah be upon him).

The Final Book of God and the Final Messenger stand today as the repositories of this truth, and invite all mankind to accept the truth.

Almighty God has endowed man with free will in the moral domain, and it is this free-will that this acceptance trace reference. Consequently, it is always an act of volition and no compulsion Whoever agrees that the concept of Reality set by the Prophet (peace and blessings of Allah be upon him) and the Generous Book is truth must take a step forward and submit their will to the will of God. It is this submission which is called “Islam”, the fruit of belief (“Magnet”) in practical life, and those who do so, namely those of his own free will, accept God as their sovereign, and submit to His divine will and secomprometen to give their lives in accordance with their mandates are called “Muslims.”

All those people and submit to the will of God, are welded (joined) to a community and well and as’ Muslim Society “comes into existence.

Therefore, this is an ideological society, un, society radically different from those which are founded on the basis of race, color or territory. This society is the result of a deliberate choice and effort, is the result of a contract that occurs between humans and their Creator. Who come into this covenant, undertake to recognize God as their sovereign, His Guidance as supreme, and its mandates, as absolute Law. They also undertake to accept without question or doubt, his classifications of good and evil, right and wrong, allowed and forbidden.

In short, the Islamic society agrees to limit its volition to the extent prescribed by God, the Knower of all things. “In other words, is the Will of God, not of man which is the primary source of law in a Muslim Society.”

When there is such a society, the Book and the Messenger stand it prescribed a code of life called the “Shariah” and this company is committed to accommodate it under the pact that has entered. It is therefore inconceivable that any Muslim society worth its name, would deliberately adopt a system of life other than the Shari’ah. If you did that his contract would “ipso facto” broken and the whole society would become “un-Islamic.”

But we must distinguish clearly between the wrong actions of each day or individual violations and a deliberate revolt against the Shari’ah. The former can not involve breach of contract, while the latter does not mean more than that.

The point should be clearly understood here is that if an Islamic society consciously resolves not to accept the Shari’ah, and decides to enact its own constitution and laws or any other source provided with complete disregard of the Shari’ah “such a society breaks its contract with God and lose their right to be called Islamic.

The Project Objectives and Features

We now proceed to understand the life plan designed by the Shari’ah.

To understand this, it is essential that we start with a clear understanding of the objectives and fundamentals of the Shari’ah.

The main objective of the “Shariah” is to build life at the bases of ‘Marufat “(virtues) and clean off” Munkarat “(Breach). The term “Marufat” identifies all the virtues and good qualities that have always been accepted as “good” by human consciousness.

Conversely, the word “Munkarat” means all the wrong actions and all the evils that have always been condemned by human nature as “evil.” Summarizing the “Marufat” (virtues) are have harmony with human nature and its existence in general and “Munkarat” (Viocios) are just the opposite. The Shari’ah gives a clear picture of these “Marufat” and “Munkarat” and declare the rules to which individual and social behavior should conform.

The Shari’ah, however, does not limit its role to provide us only with an inventory of virtues and vices, we set the project entreoye life in a way that the virtues may flourish and vices may not pollute and destroy human life.

To achieve this end, the Shari’ah has accepted the project all the fractures that enhance the growth of good and recommended steps to stop aside the impediments that may prevent its growth and development. This process involves a series of “Marufat ‘auxiliary consisting of the causes and the means to initiate and nurture the good, and yet another series of” Marufat “is prohibitory mandates in relation to those things which act as either preventive or impaired . Similarly, there are analyst “Munkarat ‘assistants who can initiate or support the growth of evil.

The Shari’ah shapes the Islamic society in a way conducive to the “unfettered growth of good, virtue and truth in every sphere of human activity, and gives free. rein to the forces of good in all directions. And while away all impediments in the path of virtue. Along with this, try to remove the evils of banning social service project, preventing the causes of their emergence and growth, closing entries through which slides in a society and through offset adoptarmedidas stop stop the event.

The observance of the obligatory (Ma’rufat) is forced in a Muslim society and the Shari’ah has given clear directions about them embarrassing. The Ma’rufat recommended are those which the Shari’ah wants a Muslim society should observe and practice.

Some of them we have been very clear orders, while others we have been recommended by implication and conclusion of the Sayings of the Prophet (peace and blessings of Allah be is it) Along with this, special arrangements have been made to stop growth and encouragement of some in the life project announced by the Shari’ah. Still others have simply been recommended by the Shari’ah leaving the company or its most virtuous. looking for promotion.

This leaves us with “Ma’rufat” allowed. Strictly speaking, according to the Shari’ah everything aquelloque not expressly forbidden it is allowed Ma’ruf (ie mubah). It is not necessary at all, there is a formal agreement about it or has been expressly left to our choice, Ma’rufat result allowed the field is wide, as things specifically prohibited by the Shari’ah everything allowed to stop a Muslim.

And this is exactly the area where we have been given freedom and where we can legislate in accordance with our own discretion, to accommodate the requirements and conditions of our era, of course keeping within the general spirit of the Shari’ah.

“Munkarat”

The “Munkarat” (or things prohibited in Islam) have been grouped into two categories: ‘Haram’ (ie those things that have been totally banned) and “makrooh” (ie, those things that just are not desirable). Has been ordered to Muslims through clear and regulatory mandates, totally abstain from all that has been declared ‘Haram’. as to what “Makruhat” the Shari’ah states his displeasure in some way or another, ie, either expressly or by implication, giving an indication also Delgren such displeasure. For example, there are some “Makruhat” bordering on the ‘Haram’, while others have an affinity with the acts that are permissible.

Of course, their number is very long traveling between the two ends of prohibited and permitted activities. Moreover, explicit in some caves, the Shari’ah has prescribed prevention measures to stop “Makruhat”, while in other such arrangements are left to the discretion of the company or individual.

Some Characteristics of Islamic Ideology

The Shari’ah prescribes policies therefore seem to regulate our individual and collective life. These guidelines cover topics as varied as religious rites, social and economic issues, management rights and duties of citizens, judicial system, laws of war and peace and international relations. In short, it covers all the various departments of human life. These directives reveal what is bad and good, what is beneficial and useful and what is harmful and damaging; schools are the virtues we have to encourage and what are the evils we have to remove and guard against them. What is the sphere of our action, unhindered, personal, social and what are its limits, and finally, what can adopt ways and means to establish a society with order and Dynamics and what methods should be avoided. the Shari’ah is a complete project and a social divide that encompasses all things, there is nothing superfluous, nothing is missing.

Another notable feature of the Shari’ah is that it is an organic whole. whole life plan proposed by Islam is animated by the spirit and thus, any arbitrary division of the project will damage the spirit as well as the structure of the Islamic order. In this regard, I can be compared to the human body is an organic whole. One leg torn from the body can not be called a one-eighth or ninth man, because after its separation from the living human body leg can not perform its human function.

Nor can it be put into the body of another animal with any hope of human make the extension of that member.

Similarly we can form a correct opinion about dela utility, efficiency and beauty of the hand, eye or nose of a human being separately, without judging its place and function within the living body.

The same can be said about the life plan designed by the Shari’ah. Islam means the entire project life and not any isolated part or parts. Consequently, neither may be appropriate to look at different parts of the Shari’ah in isolation from each other and unrelated to the whole, or have no use taking any part in particular and support it with any other ‘ism’. The Shari’ah can function smoothly and can demonstrate its effectiveness only if the entire life system is practiced according to him and not otherwise.