The deep enlightened thought of the universe, man and life, produces the collective thought about them, resolves the greatest problem of man, establishes the 'aqeedah for man and defines for him the purpose of life, and the objective of the actions which he practices in the worldly life. This is because man lives in the universe; and unless the greatest problem about himself, the life existent in him, and the universe, which is the location of  his life and his existence is solved, he will not be able to know the manner in which he has to behave. Hence,  the 'aqeedah is the basis of everything.

The deep enlightened thought of the universe, man and life, leads to the Islamic 'aqeedahh. Accordingly it expounds clearly that they are created by a Creator, and this Creator is He alone who directs them, preserves them and guides them according to a specific system; and that this worldly life is not eternal (azali) nor everlasting. Hence, before this worldly life there is its Creator and Sovereign, and then there is the Day of  Judgement after this worldly life. Consequently, man's actions in this worldly life must proceed in accordance with the commands and prohibitions of Allah (swt) for man will be questioned about them on the Day of judgement. Therefore, it is compulsory on man to abide by the Shar'a of Allah, which Rasool Allah, our master Muhammad (saw), has conveyed to him (to man).

The deep enlightened view of the universe, man and life, shows that they are only material and not spirit, nor composed of material and spirit. By material we mean the thing that is tangible and can be comprehended, whether defined as that which occupies a space and has a weight, or defined as the overt or covert charged energy, be it visible or not. This is because the discussion here is not about the nature of the material, but rather about the universe, life and man - these tangible comprehended things ­ which have been created by a Creator.

By spirit, we mean here the realisation of the relationship with Allah, and not the ''secret of life.'' This is because the discussion is not about the spirit in the sense of the secret of life, rather it is about the relationship of the universe, man and life with the unseen, i.e. with the Creator, and the realisation of such a relationship. In other words; it is the realisation of the relationship of the universe, man and life with their Creator, a part of them or not?


As a matter of fact the deep enlightened view of the universe, man and life - concerning the meaning of the spirit as being the realisation of the relationship with Allah, not in regard of the spirit as being the secret of life - reveals that they are material only, not spirit and, nor composed of material and spirit. The fact that they are material, as visible and not concealed is because they are understood and are tangible. As for not being a spirit, this is because the spirit is man's realisation of his relationship with Allah (swt). This realisation of man of his relationship with Allah is neither the universe, nor man and nor life, rather it is different from them. As for not being composed of material and spirit, this is clear in the reality of the universe and life. As for man, his realisation of his relationship with Allah (swt) is not part of his structure, but an extraneous attribute, with the  evidence being that the unbeliever denying the existence of Allah does not realise his relationship with Allah even though he is a human being.

Accordingly, what some people claim, that man is composed of material and spirit, so if the material in him dominates over the spirit he would become evil, and if the spirit in him dominates over the material he would become good; that he has to make the spirit dominate over the material in order to become good, is an incorrect claim. Man is not composed of material and spirit, because the spirit discussed in this chapter, in view of all people who believe in the existence of a God, is the effect of the Creator, what is witnessed of the effects of the unseen, or realising in the thing a matter which cannot exist save by Allah or the like i.e. the sense of spirituality or the spiritual aspect. The spirit, in the sense of spirituality or the spiritual aspect existent in man, is neither the secret of life nor resulting from it or related to it. It is completely different to that, with the evidence that an animal has the secret of life, and yet it has no spirituality or spiritual aspect, and nobody claims that an animal is composed of material and spirit. This confirms definitely that the spirit, in this context, is not the secret of life, nor does it result from the secret of life, and it has no relationship with the secret of life. As the animal is not composed of material and spirit though it has the secret of life, man is similar. This is because the spirit by which man is distinguished, and which he possesses, is not connected with the secret of life and nor results from it, rather it is the realisation of the relationship with Allah. Accordingly it is not true to say that spirit is a part of man's structure, just because man has in himself the secret of life.


Since spirit discussed in this context is the realisation of man's relationship with Allah and has no relationship with the secret of life, it cannot be a part of man's structure. The realisation of the relationship is not a part of his structure, but rather an extraneous attribute, with the evidence being that the non-believer who denies the existence of Allah, does not realise his relationship with Allah, even though he is a human being.

Although the universe, man and life are material and not spirit, they do have a spiritual aspect in them; which is the fact they are created by Allah (swt), their Creator. That is, the universe is material, and being created by a Creator is the spiritual aspect which man realises. Likewise, man is material, and being created by a Creator is the spiritual aspect which man realises. Life is also material, and being created by a creator is the spiritual aspect which man realises. Thus, the spiritual aspect does not result from the universe, man and life themselves, but from their being created by a Creator, by Allah (swt). This relationship is the spiritual aspect.


The origin of the meaning of spirit is that people who believe in the existence of a god frequently use the words
of spirit, spirituality, and spiritual aspect, to indicate by that the effect of the creator in the place, or what is witnessed of the effects of the unseen, or to comprehend in the thing (an aspect) that which can not exist save by Allah, or the like. These meanings, which they call spirit, spirituality and the spiritual aspect and that which has a similar meaning, are general, ambiguous and are not crystallised meanings. They have a reality in their mind, and a reality outside their mind, which is the unseen whose existence is realised and whose entity (identity) is not, and the effect of this unseen in things. However, this reality, which they sense their senses fall upon it, but really cannot define it nor is it crystallised for them. Due to the lack of crystallisation of these meanings, their conception of these terms was confused. As a result, they became confused to with understanding the spirit, as the secret of life. Thus due to their sense of the existence of spirit in man, which is the secret of life as well as the existence of spirituality and spiritual aspect they came to say that man is composed of spirit and material.

Hence they thought the spirit is the same as that or results from it, and they did not turn their attention to the fact that the animal has a spirit i.e. the secret of life but it has neither spirituality nor the spiritual aspect. Moreover due to this ambiguity, man started to call what he feels in himself of stimulation as spirituality. Thus the individual would say about himself that he felt a remarkable spirituality or that a certain person had a great spirituality. Also due to its ambiguity, a person would enter a place and feel a delight or elevation, so that place is described as having a spiritual aspect or spirituality. Because of its ambiguity, a person would starve himself, torment and weaken his body claiming that he wanted to strengthen his spirit. All this is a result of the ambiguity of the meaning of the spirit, spirituality and the spiritual aspect. A similar confusion occurred in the past when people tried to conceive the reality of the ''intellect'' or ''mind''. Mind is a word, which means the comprehension and judgement upon a thing etc. However, those of ancient times perceived comprehension and the like, as effects of ''mind'', not the mind itself. The mind in their view had a reality, which they felt, but were unable to comprehend its reality and was ambiguous to them. As a result of this ambiguity their perception of it differed, their perception of its location and their comprehension of its reality became more confused. Some of them claimed that it was located in the heart, to others it was in the head, to others it was in the brain, whilst another group held different opinions. In recent times some thinkers have proceeded to identify the meaning of the mind and define it, but they in turn were confused because they failed to comprehend its reality. Some of them said it is the reflection of material on the brain, while others claimed it is the reflection of brain on the material. A correct definition was in the end elaborated, by defining ''mind'' as the transmission of the reality to the brain via the senses together with precedent information through which this reality is interpreted (or understood). By this definition, the mind is correctly comprehended. Likewise, it is necessary that some thinkers proceed to crystallise the meaning of spirit, spirituality and the spiritual aspect in order that the mind comprehends them and their reality. This is because there is a reality for spirit, spirituality and spiritual aspect.

For it is witnessed and sensed by man that there are materialistic (tangible) things which man senses and touches, such as a loaf of bread and others that he may sense but does not touch, such as the service rendered by a doctor. There are moral things that man senses but does not touch, such as pride and praise; or spiritual things which man senses but does not touch, such as the fear of Allah and the submission to Him during the calamities.

These are three meanings, each has a reality, which man can sense and each is distinct from the other. Accordingly, the spirit or the spiritual aspect or the spirituality is a specified reality, felt by the senses. It is then necessary to define this reality and crystallise it to the people, as the mind was defined and crystallised.

A close examination of the reality of the spirit, the spirituality and the spiritual aspect, reveals that they are not existent in the atheist who denies the existence of Allah, but only in those who believe in the existence of a God. This means that they are related to the belief in Allah, whenever the faith exists they exist and they are absent whenever the faith is absent. Belief in the existence of Allah means the conclusive conviction that things are created by a Creator, who definitely created them. Thus, the subject of discussion is that things are created by a Creator. The acknowledgement that they are created by a Creator is belief, and the denial that they are created by a Creator is kufr (disbelief). Once acknowledgement and definite belief is established the spiritual aspect is found, and what brought it into existence is the belief. In case of non-acknowledgement and denial, the spiritual aspect does not exist, for denial made it non-existent. Accordingly, the spiritual aspect is the fact that things are created by a Creator, i.e. the relationship of things to their Creator in respect of being created out of nothingness. If the mind comprehends that relationship of the things being created by a Creator, it will occur due to this appreciation of the might of the Creator, feeling fear of him and feeling of his sanctification. So the realisation of this relationship, which yields such a feeling, is the spirituality. Thus, the spirit is the realisation of the relationship with Allah, and the meaning of the spiritual aspect and that of the spirit becomes crystallised.

Spiritual aspect and the spirit are not merely terms that have linguistic connotations for which references are made to linguistics, nor are they technical terms, set up by each people to mean what they like. They are rather expressions, which have a precise reality regardless of whatever terms they are given. So the discussion is about
the reality of these meanings, not about the meaning of certain linguistic words. The reality of these meanings is that the spirit, in respect to the spiritual aspect in man, is the realisation of the relationship with Allah; and the spiritual aspect in the universe, man and life is the fact of being created by a Creator. Whenever these terms are mentioned, they indicate these meanings because it is these meanings have a sensed reality, which can be proved. This sensed reality is also the rational and external reality to the people believing in God, i.e. in the existence of a Creator of things.


As for the spirit, which is the secret of life, it definitely exists, and is proven in the definite Qur'aanic texts, so we must believe in it. However, it is not the subject of this discussion. The term of spirit ''Rooh'' is a common term like the word 'ein' in Arabic ­ that has more than one meaning;
such as the water source, the eye, the spy, gold, silver and others. The spirit came in the Qur'aan with numerous
meanings, such as the secret of life:

''They will ask you concerning the spirit ; say: the spirit is by command of my Lord, and knowledge you have been vouchsafed but little.'' (Isra'a 85)

Or as Gibreel (peace be upon him);

''Which the true spirit have brought down. Upon your heart, that you be (one) of the warners.'' (The Poets 193-194)
 

Or as the law of Allah, Shari'ah;

''And thus have We inspired to you (Mohammed) a spirit of Our command.'' (Shura 52)



All those meanings are not intended when saying there is in it a spiritual aspect, or this is a spiritual thing, or detachment of the material from the spirit etc. There is no relationship between this statement about the spirit and the meanings of the spirit mentioned in the Qur'aan. What is meant by the spirit in the usage explained earlier is the meaning related to the creation of the material, i.e. in respect of things being created by a Creator who is Allah (swt), and man's realisation of the relationship of things with their Creator.

The deep enlightened view of man reveals that he lives in two spheres: one of them dominates him, and in the other he dominates. In regard of that which dominates him, it is the sphere in which the natural laws of the universe apply on him. So he, the universe and life proceed according to a certain system, which does not slacken. Therefore, actions in this sphere fall upon him without his will; so he is controlled in this sphere and not free. He came to this world without his will, he will leave it without his will, and he cannot stray from the system of the universe. Therefore, he is not questioned about the actions, which occur from him or upon him in this sphere. As for the sphere, which he dominates, it is the sphere in which he proceeds freely within the system he chooses, whether it is the law (Shari'ah) of Allah or any other. In this sphere the actions that occur are from man, or happen to him, according to his will. Thus he walks, eats, drinks and travels any time he likes and abstains from that any time he likes. He acts and abstains freely, and will therefore be questioned about his actions within this sphere.

Man likes some things which occur from him or upon him in the sphere which he dominates and the sphere which dominates him, and dislikes some things in the two spheres, so he tries to interpret his liking and disliking as khair (good) and sharr (bad). He inclines to call what he likes as khair, and what he dislikes as sharr. Also, he calls some actions as khair and some actions as sharr according to the benefit he gets from them and the harm they inflict upon him.

The truth is that the actions, which occur from man in this sphere, are not described as khair or sharr as such (or for their sake), because they are actions only, having no innate quality of being khair or sharr. Their depiction of being khair or sharr occurs due to factors different from the nature of the actions. Thus, killing a human being is not called khair or sharr, it is only called killing, but its being khair or sharr comes from a qualification external to it. For example, killing an enemy fighter at war is khair, and killing a citizen, an individual under covenant or an asylum seeker is sharr. So the first person performing the killing is rewarded and the second is punished, though they have both performed the same (sort of) action without difference. Khair and sharr result from these factors that drive man to undertake the action and from the goal, which he pursues, in doing the action. So the factors which drive man to act, and the goal which he pursues, are these which assign the quality of the action as khair and sharr, whether man likes the action or dislikes it, and whether he gets benefit or harm from it.


Accordingly, it is necessary to scrutinise these factors that drive man to perform an action, and to discuss the goal he pursues and to understand when the action is described as khair or sharr. The knowledge of the driving factors and the goal sought depends on the type of doctrine ('aqeedah) in which man believes. Thus, a Muslim
who believes in Allah and believes that He sent our master Mohammed (SAW) with the law (Shari'ah) of Islam which explains the commands and prohibitions of Allah, and organises his relationship with his Creator, with himself and with others; this Muslim must be directed in his actions by the commands and prohibitions of Allah, and the goal which he seeks from this is attaining the pleasure of Allah. Therefore, an action is described as either angering Allah or pleasing Him. If it is of that which angers Allah, because it disagrees with His commands or it violates His prohibitions, it would be sharr; and if it was of that which pleases Allah, by obeying His commands and avoiding His prohibitions, it would be khair.

Hence we can say: khair, from the viewpoint of a Muslim, is that which pleases Allah, and sharr is that which angers Him. This applies to the actions which occur by man or upon him in the sphere which he dominates. But in regard to the actions which occur from man or upon him in the sphere which dominates him, man describes them as khair or sharr according to his like or dislike, benefit or harm.

''Lo! man was created anxious, fretful when evil befalls him and when good befalls him, grudging.'' (The Ascending Stairways 19-21)

''And lo! in the love of good (wealth) he is enthusiastic.'' (The Earthquake 8)

But this description does not mean a description of its reality, because he may see something as khair while it is sharr, and he may see it as sharr while it is khair.

''But it may happen that you hate a thing which is good for you, and it may happen that you love a thing which is bad for you. Allah knows and you know not.'' (Bakara: 216)



The deep enlightened view of man's actions reveals that they are only material when detached from their surrounding conditions and considerations. Being material they are not characterised with husn (prettiness) or qubh (ugliness) in themselves but they are described as such because of external surrounding conditions and considerations entailing from other things. This other thing, which determines that the action is hasan or qabeeh, is either the mind alone, the Islamic law (Shari'ah) alone, or the mind and the Shari'ah as a proof for it, or the Shari'ah and the mind as a proof for it. Determining the actions by the mind alone is false, because the mind is subject to disparity, difference and contradiction. That is because the mind's evaluation of husn or qubh can be affected by the environment in which man lives, and even it becomes disparate and differs with the succession of ages. So if the evaluation of husn and qubh was left to the mind, the thing would be qabeeh for one group of people and hasan for others. Even the same thing could be hasan in one age and qabeeh in another. Islam, as the everlasting and universal ideology, determines that the description of actions as qabeeh and hasan should be thesame for all human beings in all ages. Therefore, the depiction of an action being hasan or qabeeh, should come from a power beyond the mind: so it must come from the Shari'ah (divine law). Thus, the characterisation of the human action as qabeeh and hasan comes from Shari'ah. We say then treachery is qabeeh and fulfilment is hasan, and sinfulness is qabeeh and piety is hasan, and the rebellion against the Islamic State is qabeeh and correcting its deviation, if it deviated, is a hasan action, because Shari'ah has demonstrated that. As for using the mind as an arbitrator for hasan and qabeeh, we have proved this to be false. In regards to using the mind as an evidence for what the Shari'ah has denoted, this amounts to using the mind as an evidence for the divine rule (hukm Shara'i), though the evidence for the hukm Shara'i is the divine text and not the mind. The role of the mind is to understand the hukm Shara'i and not as an evidence for it. From this discussion, hasan and qabeeh are only determined as such by the Shari'ah and not by the mind.


Describing actions with husn or qubh is in terms of their effect on man's viewpoint and in terms of practising or abstaining from them. So man calls the actions which harm him or which he dislikes as sharr, and he calls the actions which benefit him or which he likes as khair, according to their effect on him, regardless of the husn and qubh which is not considered by him in this case. Based on this view, he undertakes the action or refrains from it. So, this view was corrected by stating that the action is not called khair or sharr based upon his liking and disliking or benefit and harm. Rather the evaluation of it being khair or sharr is the pleasure and displeasure of Allah (swt). So the discussion here is in regard to the criterion of khair and sharr, which people became acquainted with, not in regard of the action itself.

However, characterising with actions husn and qubh, is in terms of the judgement upon them by man and in terms of the punishment and reward on them. Thus, man gave himself the authority to judge upon the action as hasan or qabeeh in comparison with the things. So, when he found himself able to judge upon the bitter thing as qabeeh and upon the sweet thing as hasan, and on the disgusting shape as qabeeh and on the beautiful shape as hasan, he saw that he could judge on the truthfulness (sidq) as hasan and the lie as qabeeh, and upon keeping one's word as hasan and on treachery as qabeeh. So he gave himself the authority of judging upon actions as hasan or qabeeh regardless of the subject of khair or sharr, which in this case is not considered by him. Based on this judgement, man imposed punishments on the qabeeh action, and placed rewards on the hasan action. This judgement was corrected to state that the action is not compared to the thing. The senses can appreciate in the thing the bitterness and the sweetness and the qabh and the husn, hence man can judge upon it. This is contrary to the action, which does not possess a matter that man can sense so as to judge upon it with qubh or husn.

Accordingly, it is absolutely wrong for him to judge upon such an action with husn or qubh from the action itself. Thus, he must take this judgement from another source, that is from Allah (swt). The subject here concerns judgement upon the action not in regard to evaluating it, and it is also in regard to punishment and reward on the actions, not in regard of undertaking them and refraining from them. Therefore, there is a difference between khair and sharr and between the husn and qubh, which are two completely different subjects.


This is in regard of the description of actions. Concerning the aim of the action, every person must have an aim, for the sake of which he performed the action. This aim is the value of the action. Therefore, every action must have a value that man seeks to achieve when he undertakes that action, otherwise it would be in vain. Man shouldn't undertake actions in vain and without purpose, but rather he must observe achieving the intended values of the actions undertaken.

The value of the action is either maddiyyah (materialistic), such as commercial, agricultural and industrial actions and the like; since the aim of undertaking these actions is to achieve materialistic benefits from them, which is profit; a value which has importance in life. The value of the action could be insaniyyah (humanitarian), such as saving a drowning person and helping a person who is needy or disturbed, with the aim being to save the human being, regardless of his colour, race, religion or any consideration except humanitarian.

The value of the action could also be khuluqiyyah (ethical), such as truthfulness, trust, and mercy, with the aim being the ethical aspect, regardless of the benefits or humanitarian considerations. This is because ethics could also be towards other creatures than man, like kindness to animals and birds. A materialistic loss could occur from the ethical action, but the achievement of its value is obligatory, which is the ethical aspect. The value of the action could be roohiyyah (spiritual) such as ibadat, accordingly the whole objective of it is not materialistic benefits nor humanitarian aspects, nor ethical matters, rather its aim is the worship. Therefore, only its spiritual value should be achieved irrespective of all other values.


These are the values of all the actions which man strives to achieve when he undertakes every one of his actions. Evaluating the human societies in their worldly life is undertaken according to these values, and the evaluation would be in accordance of the level of achievement of these values in society, and what their achievement secures of comfort and tranquillity. Therefore, a Muslim has necessarily to exert his effort to achieve the value sought for every action he undertakes when he performs and practises this action, so as to contribute to the prosperity and elevation of the society, and to secure - at the same time - his own prosperity and tranquillity.

These values are not preferential over each other or equal, by themselves, because no common qualities exist among them in order to be equated with each other or to prefer some of them over the other. They are but results man sought when he undertook the action. Therefore, they cannot be put in one balance, nor evaluated by one criterion, because they are in disagreement if not contradictory. Man however, is used to differentiating between the values, to choose the best of them, though they are neither dissimilar nor equal. Yet man does not accept that, so he differentiates and equalises between them. This differentiation and equalisation is not according to the value itself, but according to its effect on him. Thereupon, mankind built the differentiation and equalisation between values upon themselves, and upon what this value produces of benefit or harm man himself. Therefore, these establish themselves as the measure (standard), or make the effect, which befalls them from these values as a measure. Thus this differentiation is actually between the effects of these values upon themselves, not between the values themselves. Since the inclinations of human beings vary in regard to the effects of the values, their differentiation between them differs accordingly.


Thus people who are highly influenced by and inclined to spiritual emotions and ignore the materialistic value, prefer the spiritual value over the materialistic one. So they accordingly turn to prayer (individual ibadat) and renounce the material world and its aspects. Therefore, they neglect the worldly life because it is material, and they account for materialistic backwardness; and because of them, the standard of living in the society they live in declines due to what prevails in it of laziness and lethargy.

People, who are highly influenced by materialistic inclinations, taken over by their whims and neglect the spiritual value, prefer the materialistic value and seek to achieve it. Therefore, the ideals to them become numerous, and because of them, the society they live in becomes disturbed, and wickedness and corruption spread in it.

Accordingly it is wrong to leave man to evaluate these values, instead they must be evaluated by the Creator of
man, who is Allah (swt). Therefore, it is necessary that the divine law (Shar'a) itself determines for man these values and assigns to him the time of their performance, and according to Shari'ah man selects them.

The Shar'a has shown the solutions of the life's problems through the commands and prohibitions of Allah, and has obliged man to proceed in this worldly life according to these commands and prohibitions. It has also shown the actions that achieve the spiritual value which are the obligatory and recommended worships. It has also manifested these qualities that achieve the ethical value, and left man to achieve the materialistic value necessary for him so as to satisfy with it his necessities and basic needs and what is even beyond his necessities and basic needs, in accordance with a certain system (Shari'ah) defined to him, and commanded not to deviate from it. Man has but to act to achieve these values in accordance with the commands and prohibitions of Allah, and to evaluate them as the Shar'a has demonstrated

By such, the values are achieved in the society at the level it needs as a specific society, and this society is evaluated using the standards of these values. Upon this basis, actions must be performed to achieve these values, to establish the Islamic society in accordance with the Islamic viewpoint of life's affairs.

Accordingly, human action is material which man performs materialistically. However, when he undertakes it he realises his relationship with Allah from the perspective that this action is permissible (halal) or prohibited (haram), so he undertakes it or abstains from it according to this basis. Thus, man's realisation of his relationship with Allah is the spirit, which obliges man to know the Shar'a (law) of Allah to distinguish his actions. Thus, he distinguishes the khair from the sharr when he knows those actions that please Allah and those which anger Him. He also distinguishes the qubh from the husn when Shar'a assigns for him the hasan action and the qabeeh action. He seeks those values that are imperative for the Islamic life in the Islamic society according to what the Shar'a has assigned. When he undertakes the action and realises his relationship with Allah, man will be able to engage in or abstain from an action in accordance with this realisation, because he knows the type of action, its description and its value. Thereupon, the philosophy of Islam is the mixing of the material with the spirit, that is, making the actions directed by the commands and prohibitions of Allah. This philosophy is constant and necessary for each action, whether it is small or large, minute or great. It is also the depiction of life. The

Islamic 'aqeedah (creed) is the basis of life, the basis of Islam's philosophy, the basis of the systems of life. Thus the Islamic Hadarah (civilisation), the total concepts about life from the viewpoint of Islam - is built upon one spiritual basis, which is the 'aqeedah (creed); and its depiction of life is the mixing of the material with the spirit; and the meaning of happiness in its view is (attaining) the pleasure of Allah.


While the doctrine 'aqeedah (creed) that resolves the greatest problem is the basis of man's actions and upon which the viewpoint in life is based, and Islam's philosophy controls the actions, then the systems which emanate from this 'aqeedah (creed) address man's problems and organise his actions accurately. Hence, the application of the systems is the criterion in determining whether a land is Dar Kufr or Dar Islam.

The land, in which Islam's systems are applied, governed by that which Allah has revealed and its security is by the security of Islam, is considered a Dar Islam, even if the majority of its population is non-Muslim. While the land in which these two matters are not fulfilled is considered a Dar Kufr, even if the majority of its population is Muslim. Accordingly, after the doctrine, the priority is given to the systems of Islam and their application and in the walks of life. This is because application of these systems along with the doctrine naturally produces the Islamic mentality and Islamic behaviour within the Ummah and makes the Muslim a distinguished and exalted personality.


Islam considers man an integrated being (indivisible whole), and addresses his actions with Ahkam Sharai'ah in a consistent and balanced manner regardless of the number and type of these actions. These Ahkam Sharai'ah are the Islamic systems, which address man's problems. However, when they address his problems, they deal with them considering that every problem requires a solution i.e. considering it as a problem that requires a hukm Shara'i. Thus Islam addresses all problems as human problems and nothing else(not tools). So when Islam treats an economic problem, such as the husband's financial support of his wife, or a ruling problem, such as the appointment of a Khaleefah, or a social problem such as marriage, it does not solve that problem as an economic, or ruling, or as a social problem, but rather treats the problem as a human problem to which a solution should be derived i.e. a hukm shara'i should be derived. Islam has one method in addressing man's problems, which is to understand the real occurring problem and then derive the rule of Allah for it from the detailed shar'ai evidences.

Further Reading

Fiqh(Islamic jurisprudence)