Islam Notes

HSC – Stage 6

2 Unit - Studies of Religion

Religious Tradition Depth Study – Islam Significant People and Ideas 1. The contribution to Islam of ONE significant person OR school of thought, other than Muhammad and the Four Rightly Guided Caliphs, drawn from:  Al-Ghazali Explain the contribution to the development and expression of Islam of ONE significant person OR school of thought, other than Muhammad and the Four Rightly Guided Caliphs, drawn from:  Al-Ghazali 

Al Gazali is one of the most celebrated scholars in the history of Islamic thought and is referred to as the „Proof of Islam‟. – Al Ghazali practiced Sufism and was an academic lecturer, a theologian, philosopher and a scholar of the Law (jurisprudence –shar-ia). – In the 11th and 12th century, during the Golden Age, a period of great economic growth and stability and a time when both knowledge and power was at its peak – He impacted greatly upon the Islamic faith, particularly toward Sunni and Sufi members – He was appointed as the head of the Nizamiyyah University in Bagdad.

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Background and Context of Al-Ghazali's Life and Work – The early period of Islam (632-661) is that of the four rightly guided caliphs (Al-Khulafa' Al Rashidun), they are accepted by Sunni Muslims as the authentic leaders of Islam Shi'a – Followed by the rule of the Umayyad group and then later of the Abbasids – Led to divisions between three main groupings of Muslims – Sunni and Shi'a groups have continued until the present times – – – –

The Sufi movement arose in the late seventh century and it sought to find a way of detachment from the material values of the world in favor of a spiritual search. Often regarded as heretical sect and were accused of disregarding the requirements of Shari'ah law Some Sufis were executed because they were considered as unbelievers and enemies of Islam Sufism was neither a strand of the Sunni or Shi'a groups of Islam, it had followers in both groups

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Sufism found acceptance in Islam through the reputation of Al-Ghazali . Al-Ghazali's patronage of Sufism provided a great deal of credibility to the movement

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Classical Greek philosophy had also gained considerable influence in Islam Although, at the time of Al-Ghazali there was a powerful backlash against Hellenistic thought

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Islamic philosophers such as al-Farabi and Avicenna had made detailed study of the Greek philosophers and has gone to great lengths to show that their thinking was compatible with Islam By the time of Al-Ghazali there was considerable suspicion about the work of the Greek philosophers and consequently the work of al-Farabi and Avicenna was discredited

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Cynthia Chan 2009

HSC – Stage 6 

Al-Ghazali (1058-1111) – Al-Ghazali was born in Tus, in North East Iran in 1058CE where he also began his education – Father died while he and his brother Ahmad were still boys leaving money with a Sufi friend to provide for the education of his sons – – – –

In 1077 he went to Nizamiyya college and studied under the esteemed scholar Al-Juwayyi Primary studies were in jurisprudence as well as Ash'arite theology Also encouraged to read the works of philosophers such as Al-Fabari and Avicenna Would have had to have done this privately

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In 1085 Al-Ghazali began to teach: he developed a reputation as a promising scholar After the death of al-Juwayyi in August of 1085, Al-Ghazali went to the court of the great Vizier Nizam-al-mulk In 1091 he was appointed Professor at the Nizamiyya college in Baghdad one of the most prestigious positions in the Sunni Islamic world In 1095, Al-Ghazali abandoned his professorship in Baghdad after he suffered what may have been a breakdown or psychological disturbance

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2 Unit - Studies of Religion

Experienced a period of skepticism and left Baghdad saying that he was going to make the pilgrimage to Makkah He instead, went to Damascus and began to live the life of a Sufi for some months Then completed the pilgrimage before returning to Baghdad in June 1097 In Tus he established a community (khanqah) where young men came and joined him in the Sufi life Near the end of 1105CE Al-Ghazali responded to the requests of some influential Muslims to take up the professorship at the Nizamiyya college in Nishapur Urging seems to have been in the light of a belief that at the beginning of each century, Allah would send a "Mujaddid" (renewer of the religion) With the sixth century of the Islamic calendar beginning on September 2 nd 1106, AlGhazali was acclaimed as the "Mujaddid" Began his teaching at Nishapur in mid 1106 and remained there until 1109 when he retired to Tus Died on December 18th 1111

Al-Ghazali's Writings – There are over 70 extant works attributed to Al-Ghazali. – Although he was clearly a prolific writer there is considerable dispute about the authenticity of many works (at least half) attributed to Al-Ghazali – Many of the disputed works are considered to be the writings of Sufi authors attempting to gain esteem by attributing their work to Al-Ghazali. The suspect works contain ideas which are clearly at odds with the principal ideas found in Al-Ghazali's teaching – Of the undisputed works eight works in particular stand out as his most significant contribution to Islamic thought: –

The revival of the religious sciences (The Ihya – Sufism): His most impressive and influential work Contains over 40 substantial volumes The main aim of this work was to show that careful observance of Shariah Law was the basis of an authentic Sufi life

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The Beginning of Guidance (Bidayat – Sufism): Also deals with Sufism and Ghazali‟s own personal Sufi practices

Cynthia Chan 2009

HSC – Stage 6



2 Unit - Studies of Religion

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The Aims of the Philosophers (Masqasid – Philosophy): Al-Ghazali produced five significant works dealing with the field of philosophy the most important of these was the Masqasid An account of the great Islamic philopshers al-Farabi and Avicenna and their use of Aristotelian and Neoplatonic philosophies This work is regularly used as an introduction to philosophical thought Has been regarded as a clearer explanation of philosophy than the work of the original philosophers.

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The Inconsistency of the Philosophers (Tanafut – Philosophy): A critique of metaphysical views of some philosophers

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The Criterion of Action (Mizan – Philosophy) Focused on the ethical work of Muslim philosopher ar-Raghib al-Isfahani

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The Just Mean in Belief (Iqtisad – philosophy) Made use of Aristotelian syllogism in explaining Islamic belief Known simply as the Iqtisad

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The Pure Teaching (Mustasfa - philosophy): The final significant philosophical work focuses on the Principle of Jurisprudence (making lawful/legal judgments)

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The Deliverer from Error (Munqidh): The last of the significant works of Al-Ghazali Exercise in apologetics defending and explaining the changes in direction taken by Al-Ghazali in the course of his life Its importance lies in the amount of biographical information it provides as well as in its critique of the extremes of Ash'arite theology

Sample response Outline the contribution of ONE significant person or school or thought to Islam (3) Al-Ghazali was a highly respected teacher and prolific writer from the late eleventh and early twelfth centuries. His reputation led him to be known as "the Proof of Islam". He taught and wrote extensively in the fields of theology, philosophy, law and mysticism. From each of these areas he drew positive elements which he used to explain important beliefs of Islam as well as providing critiques of dubious ideas and practices that he found incompatible with Islam. Through his writings, Al-Ghazali developed a synthesis of ideas from across a range of fields and strands of Islam. This has had the effect of providing a stronger and more mature understanding of the Muslim faith. Al-Ghazali also adopted the mysticism of the Sufi movement. He did so principally because he found that there was a limit to knowledge that could be gained through rational means. His patronage of the Sufi movement allowed Sufism to develop an acceptance and credibility among other groups within Islam. (Approx 150 words)

Cynthia Chan 2009

HSC – Stage 6

2 Unit - Studies of Religion

2. The effect of that person OR school of thought on Islam Analyse the effect of this person OR school of thought on Islam 

Synthesis of ideas: – The impact of Al-Ghazali on the development of Islam can be seen in his accomplished synthesis of the areas of theology, philosophy, law and mysticism. He has made significant contributions to each of these disciplines yet his most profound impact has been his ability to bring out the best from all these disciplines and strands of Islam in a way that provided strength and maturity to Islamic thought. – His approach was contrasted with the tendency to take up one position and vigorously defend it against all others which prevailed at the time – His prolific writing and highly regarded teaching has ensured that he has had considerable impact on the religion of Islam. His impact, while significant during his own time has continued to grow over the centuries and he is now regarded by many modern scholars as the greatest teacher in the history of Islam. – Al-Ghazali's reputation and contribution to Islam is summed up in the title by which he is widely known. He is known as "the Proof of Islam", a title which recognises the extent and quality of his teaching.

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Critique of Theology – Al-Ghazali undertook critiques of all the main ideas and schools of thought at the time – These critiques included criticisms of some elements of Ash'arite as well as Isma'ilite theology which were the basis of the Sunni and Shi'a strands respectively –

Criticisms resulted in Al-Ghazali being opposed by the various groups of Islam also allowed him to develop his critical synthesis of ideas - one of his most significant contributions to Islam

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His critique of Ash'arite theology, principally contained in "the Munqidh" and was based on the making of assumptions or presuppositions which had no rational basis He challenged the notion that the Qur'an was uncreated and therefore the very speech of Allah He questioned the understanding of anthropomorphic images in the Qur'an and the idea that eschatological images should be accepted at face value rather than being regarded as metaphors Also challenged an understanding of free will which taught that Allah creates the acts of the individuals who simply acquire them Criticised Isma'ilite theology, in particular the relationship of knowledge to the teaching of the infallible Imam. Isma'ilites held that all knowledge on any point must come from the teaching of the infallible Imam

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Critique of Philosophy – Second to Ghazali‟s theology was his writings on the influential philosophers of his time – Work of the Greek philosophers Aristotle and Plato and the writings of Muslim philosophers such as al-Farabi and Avicenna held a great deal of interest for Al-Ghazali – There existed a considerable interest in Islam concerning the writings of the philosophers at the time however, there was a strong backlash against Hellenistic ideas – Al-Ghazali's study of the philosophers would have been done secretly – Brought the same balanced critique to philosophy that he had brought to his study of theology and was therefore able to point out areas of concern while at the same time embracing and making use of its positive elements

Cynthia Chan 2009

HSC – Stage 6

2 Unit - Studies of Religion

Use of philosophy: – Could see great potential for the use of philosophical thought to provide insight into and explain Muslim ideas – Although he was wary about aspects of philosophy which were not in harmony with Muslim beliefs – His concerns were mostly in the area of metaphysics: three key concepts drew his criticism: 1. 2. 3.

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A number of Al-Ghazali's works focused on the area of philosophy: -

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the Masqasid (The Aims of the Philosophers), the Tahafut (The inconsistency of the Philosophers) the Iqtisad (The Just Mean in Belief) the Mizan (The Criterion of Action) the Mustasfa (The Pure Teaching)

Study of philosophy led him to use Aristotelian syllogisms in explaining Muslim ideas This technique has provided considerable opportunities for the development of learning in Islam and has helped to provide a rational basis for many aspects of Muslim belief

Critique of Sufism – Drawn to Sufi mysticism b/c he believed that there was a limit to the knowledge that could be gained through rational means and that higher learning could only be achieved through mystical disciplines – He thus embraced the Sufi way of life although he remained critical of some Sufi practices which disregarded the obligations of Shari'ah law – Wrote the important forty volume work known as the Ihya which systematically tracked the relationship between the authentic Sufi life and the requirements of Shari'ah law – The Ihya had enormous importance for the future of Sufism – The Sufi way of life had often been criticised by other Muslims to the extent that some Sufi leaders were executed as unbelievers and enemies of Islam – –

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There was no resurrection for the body and that resurrection was a spiritual reality only The knowledge of Allah is limited to universal aspects and that Allah does not have knowledge of particulars The world had existed for all time and was therefore not created

Patronage of Al-Ghazali led to Sufism gaining a far greater acceptance and respect within Islam and has ensured that is has been able to continue to grow and develop as a significant element in the Islamic world While critical of some aspects of Sufi practice, Al-Ghazali embraced the movement and he is now regarded as one of its most influential members

Al-Ghazali: Teacher and Writer – Distinguished career as both a teacher and a writer – Held professorships at the prestigious Nizamiyya colleges in both Baghdad and Nishapur – Role at Baghdad was perhaps the most important teaching position in the Sunni Islamic world – There are over 70 extant (existing) works which are attributed to Al-Ghazali although, many of them are disputed, he was, nevertheless, a prolific writer – The most important works dealt with theology, philosophy, law and mysticism In conclusion: – It is therefore evident that Al-Ghazali, the Proof of Islam, has had a profound impact on the life of Islam

Cynthia Chan 2009

HSC – Stage 6 – – – – 

2 Unit - Studies of Religion

His searching critiques of theology, philosophy, law and mysticism are highly regarded by many modern scholars Some of whom regard him to be the greatest teacher in the history of Islam Synthesis of ideas from all strands and approaches of Islam has led to a maturity and strengthening of Muslim teaching Facilitated a way for the groups within Islam to grow together in relative harmony

Sample response: Explain the effect of ONE significant person or school or thought on Islam (6) Al-Ghazali was a respected teacher and a prolific writer from the late eleventh and early twelfth centuries. His effect on the religion of Islam is seen in his synthesis of the disciplines of theology, philosophy, law and mysticism in a way that provided a clearer and more mature understanding of Muslim faith. By critiquing studies theology, philosophy, law and mysticism Al-Ghazali was able to identify and bring out the best feature of each. His critiques also enabled him to draw attention to dubious teachings and practices. Through adopting this approach with all strands of thought and ideas in Islam, Al-Ghazali attracted criticism from the proponents of these ideas, yet he was also able to make use of the best of each approach for the greater good of Islam. His critiques of theology, principally found in the Munqidh drew attention to the rational shortcomings of both Ash'arite and Isma'ilite theology. His critiques of philosophy, especially certain aspects of metaphysics is found principally in the Tahafut. Although being attracted to Sufism himself. Al-Ghazali nevertheless, critiqued Sufi practices as well and in particular criticised elements within Sufism which disregarded the obligations of Shari'ah law. The patronage of Al-Ghazali led to Sufism gaining a far greater acceptance and respect within Islam and has ensured that is has been able to continue to grow and develop as a significant element in the Islamic world. While Al-Ghazali was critical of some aspects of Sufi practice, he nevertheless embraced the movement and he is now regarded as one of its most influential members. The capacity of Al-Ghazali to be at once critical and supportive of ways of thinking was one of his greatest attributes. He was able to critique the areas of concern and adopt aspect which had value. This approach was in stark contrast to the tendency to take up one position and vigorously defend it against all others which prevailed at the time. Al-Ghazali's measured use of different schools of thought allowed him to avoid the type of partisan conflict that accompanied much of the scholarly development of Islam at the time. His reputation is such that his is regarded as one of the greatest teachers in the history of Islam and is known as "the Proof of Islam". (approx 375 words)

Cynthia Chan 2009

HSC – Stage 6

2 Unit - Studies of Religion

Describe the contribution and analyse the effect of ONE significant person or school or thought on Islam (20 marks) The impact of Al-Ghazali on the development of Islam can be seen in his accomplished synthesis of the areas of theology, philosophy, law and mysticism. He has made significant contributions to each of these disciplines yet his most profound impact has been his ability to bring out the best from all these disciplines and strands of Islam in a way that provided strength and maturity to Islamic thought. His prolific writing and highly regarded teaching has ensured that he has had considerable impact on the religion of Islam. His impact, while significant during his own time has continued to grow over the centuries and he is now regarded by many modern scholars as the greatest teacher in the history of Islam. Al-Ghazali's reputation and contribution to Islam is summed up in the title by which he is widely known. He is known as "the Proof of Islam", a title which recognises the extent and quality of his teaching. Al-Gahzali undertook critiques of all the main ideas and schools of thought at the time. These critiques included criticisms of some elements of Ash'arite as well as Isma'ilite theology which were the basis of the Sunni and Shi'a strands respectively. His criticisms resulted in Al-Ghazali being opposed by the various groups of Islam. However, it also allowed him to develop his critical synthesis of ideas which would become on of his most significant contributions to Islam. His critique of Ash'arite theology, principally contained in "the Munqidh" was based on the making of assumptions or presuppositions which had no rational basis. He challenged the notion that the Qur'an was uncreated and therefore the very speech of Allah. He questioned the understanding of anthropomorphic images in the Qur'an and the idea that eschatological images should be accepted at face value rather than being regarded as metaphors. Al-Ghazali also challenged an understanding of free will which taught that Allah creates the acts of the individuals who simply acquire them. He criticised Isma'ilite theology, in particular the relationship of knowledge to the teaching of the infallible Imam. The Isma'ilites held that all knowledge on any point must come from the teaching of the infallible Imam. The second element of Al-Ghazali's work was his writings on the influential philosophers of his time The work of the Greek philosophers Aristotle and Plato and the writings of Muslim philosophers such as al-Farabi and Avicenna held a great deal of interest for Al-Ghazali. There had been considerable interest in Islam concerning the writings of the philosophers, however, by the time of Al-Ghazali, there was a considerable backlash against Hellenistic ideas. It is likely therefore that Al-Ghazali's study of the philosophers would have been done secretly. Al-Ghazali was able to bring the same balanced critique to philosophy that he had brought to his study of theology. As a consequence of this he was able to point out areas of concern while at the same time embracing and making use of its positive elements. On one hand Al-Ghazali could see great potential for the use of philosophical thought to provide insight into and explanation of Muslim ideas. On the other hand, he was wary about aspects of philosophy which were not in harmony with Muslim beliefs. His concerns were mostly in the area of metaphysics where three key concepts drew his criticism. The first was that there was no resurrection for the body and that resurrection was a spiritual reality only. Secondly that the knowledge of Allah is limited to universal aspects and

Cynthia Chan 2009

HSC – Stage 6

2 Unit - Studies of Religion

that Allah does not have knowledge of particulars. Thirdly that the world had existed for all time and was therefore not created. Al-Ghazali's study of philosophy led him to find considerable value in the use of Aristotelian syllogisms which he frequently used in explaining Muslim ideas. This technique has provided considerable opportunities for the development of learning in Islam and has helped to provide a rational basis for many aspects of Muslim belief. Al-Ghazali found himself drawn to Sufi mysticism because he believed that there was a limit to the knowledge that could be gained through rational means and that higher learning could only be achieved through mystical disciplines. While he embraced the Sufi way of life, he remained critical of some Sufi practices which disregarded the obligations of Shari'ah law. He wrote the enormous and important forty volume work known as the Ihya which systematically tracked the relationship between the authentic Sufi life and the requirements of Shari'ah law. The Ihya had enormous importance for the future of Sufism. The Sufi way of life had often been criticised by other Muslims to the extent that some Sufi leaders had even been executed as unbelievers and enemies of Islam. The patronage of Al-Ghazali led to Sufism gaining a far greater acceptance and respect within Islam and has ensured that is has been able to continue to grow and develop as a significant element in the Islamic world. While Al-Ghazali was critical of some aspects of Sufi practice, he nevertheless embraced the movement and he is now regarded as one of its most influential members. The capacity of Al-Ghazali to be at once critical and supportive of ways of thinking was one of his greatest attributes. Rather than a wholesale rejection of an approach which was flawed, he was able to critique the areas of concern and adopt aspect which had value. This approach was in stark contrast to the tendency to take up one position and vigorously defend it against all others which prevailed at the time. Al-Ghazali's measured use of different schools of thought allowed him to avoid the type of partisan conflict that accompanied much of the scholarly development of Islam at the time. An additional element of Al-Ghazali's work, arising from this approach, was his ability to synthesise the ideas of the main strands of Islamic thought. This provided considerable impetus in allowing the traditions of Islam to develop with clarity and relative harmony which may not have been possible otherwise. Through Al-Ghazali's contribution, Islam has developed a maturity that allows it to accept the best from its diverse strands rather than seeking to annihilate the other through religious and political rivalry. Al-Ghazali had a distinguished career as both a teacher and a writer. He held professorships at the prestigious Nizamiyya colleges in both Baghdad and Nishapur. The role at Baghdad was perhaps the most important teaching position in the Sunni Islamic world. There are over 70 extant works which are attributed to Al-Ghazali and although many of them are disputed, he was, nevertheless, a prolific writer. His most important works dealt with theology, philosophy, law and mysticism It is evident, therefore, through his distinguished teaching career and prolific writing that AlGhazali, the Proof of Islam has had a profound impact on the life of Islam. His searching critiques of theology, philosophy, law and mysticism are highly regarded by many modern scholars, some of whom regard him to be the greatest teacher in the history of Islam. His synthesis of ideas from all strands and approaches of Islam has led to a maturity and strengthening of Muslim teaching and facilitated a way for the groups within Islam to grow together in relative harmony. (approx 1200 words)

Cynthia Chan 2009

HSC – Stage 6

2 Unit - Studies of Religion

Ethics 3. ONE of the following areas of ethical teaching in Islam: – bioethics – environmental ethics – sexual ethics Describe and explain Islamic ethical teachings on environmental ethics 

The major sources of environmental ethics can be found in: – The Qur‟an – The Hadith and Sunna (teachings and sayings of the prophet) and – The Shariah (teachings that explain Qur‟anic principles). – Ijtehad – Effort of thinking using Fitrah, (the ability to exert oneself to form an opinion on an issue for which no specific guidance can be found in the Qur‟an or the Sunna.) – Collectively the sources of authority provide clear teaching and direction to Muslims in their relationship with the environment.

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Ijtehad - Within human nature, Muslims believe that Fitrah (natural instinct) was imprinted in the soul at birth. (Surah 91: 7 -8). This Fitrah allows Muslims to determine between good and bad. Thus Islamic law is understood to be integral within the Islamic conscience and therefore guided by God requiring them to use their Fitrah and submit to His will. Environmental ethics, link to God‟s goodness, creation, preserving humanity and God‟s resources.

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The Islamic approach to environmental ethics is holistic and is inextricably linked to the Qu‟ran and the Sunnah of the prophet. Nature is perceived as perfectly proportioned and so is a reflection of its divine creator with the “environment” perceived as nothing less than God, Himself as in: “ Whithersoever you turn, there is the presence of God” Qu‟ran 2: 115

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Modern environmental concerns are substantially of a modern nature and in many cases relate to the industrialised world: – While ancient sources do not specifically target modern issues some teachings are drawn from fundamental principles based on the Qur‟an – Newly arisen issues are ones such as industrial farming of animals, pollution, greenhouse gases and global warming – The response of Islam to these issues can be seen in the Syrian public phone cards in 2002 which advertised the phrase „Water is trust, water is faithfulness’

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The five most important Principles of Islamic environmental ethics are based on teachings of the Qur‟an: – Kahlifa: trusteeship/guardianship e.g. „The world is green and beautiful, and Allah has placed you as his guardian over it’ – Tawid: The unity and oneness is reflected in the integrity of the created world e.g. „There is no God but God and Allah is his name’ – Akrah: accountability e.g. „Judgment on humankind’s responsibility that has been ordained by the will of Allah‟ – Amana: trust – Shar‟iah law

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Tawhid – The unity and oneness of Allah is significant as followers of Islam believe “To God belongs all that is in the heavens and in the earth, for God encompasses everything [4:126]” The Prophet believed all of God‟s creation to be equal, and he also believed animals, land, forests and watercourses to also have rights.

Cynthia Chan 2009

HSC – Stage 6 –

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2 Unit - Studies of Religion

Therefore, as God is all powerful and all knowing, it is wrong to not care for his creation so the Ummah (faithful) must care for God‟s creation and its environment. It is indeed an imperative in the understanding of “complete submission to the will of God.” Humans are thus responsible to God for this caring for his creation. In this way, they are then acknowledging Tawhid and are submitting to his will.

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Kahlifa – In the Qur‟an, each human being is considered a viceregent to God, and thus is understood to be a trustee or guardian of the earth in God‟s eyes. All children are taught this from an early age. This is evident from the following verse. – "It is He who has made you (His) vicegerents, inheritors of the earth: He has raised you in ranks, some above others: that He may try you in the gifts He has given you: for your Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful." Qur'an, 6:165 – Furthermore, Allah also provides a clue to his observation of this trusteeship in Qur'an, 10:14 "Then we made you heirs in the land after them, to see how you would behave!"

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Amana – links back to Tawhid and trusteeship because when each individual is entrusted with the task of caring for God‟s creation, it is understood that Humans can not own God‟s creation but share in it. Hence, the implication to accept responsibility and maintain it at all costs is the reality of Amana. – “When doomsday comes, if someone has a palm shoot in his hand, he should plant it.” This suggests that even when all else fails, one should sustain nature and its growth. – In embracing Amana fully, a faithful Muslim must treat the trusteeship as a duty to maintain the sacredness of God‟s creation. It can be understood through the following quote from the Prophet, – “The earth has been created for me as a mosque and as a means of purification.” [AlBukhari I:331] With these words, the Prophet emphasizes the sacred nature of earth or soil, not only as a pure entity but also as a purifying agent.

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Akrah – Is Allah‟s future judgement based on how well the environment is cared for by humans. Muslims believe that they are accountable to Allah for the way in which they have duly carried out their trusteeship of His creation. This means that caring for the environment in Islam has eschatological implications and foundations. – Furthermore, they believe that God in his mercy and goodness, has guided humankind to bear the responsibility of Amana, while God, himself holds the ultimate dominion over his creation. – (Sura 2: 107, 5: 120) Literally the goodness of the act of caring for and protecting the environment is done for Allah and is considered a form of worship thus generating some reward in the life hereafter.

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The books of jurisprudence i.e. Shari’ah calls Muslims to translate or practise the teachings of Islam that they learn from inside or outside the Masjid (place of worship). – Thus, in applying Islamic law to the environment, Muslims are in fact worshipping Allah and just as they worship in faith, truth, and trust, in the Masjid, so should they treat the whole world accordingly. "…He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He does regulate all affairs, explaining the Signs in detail, that you may believe with certainty in the meeting with your Lord." (Qur'an, 13:2 ) – Treating the environment with care and respect, Muslims are performing Ijtehad by demonstrating the significance of the Qu‟ran and the Sunnah, indicating that they have truly submitted to the will of Allah. – Thus protecting the environment is a major aim of Shari‟ah which all faithful Muslims must follow. The Shari‟ah is an ongoing exercise of Jurisprudence and is meant to respond to changing circumstances.

Cynthia Chan 2009

HSC – Stage 6

2 Unit - Studies of Religion

Significant practices in the life of adherents 4. ONE significant practice within Islam drawn from: – Friday prayer at the mosque – Funeral ceremony – Hajj Describe ONE significant practice within Islam drawn from: – Friday prayer at the mosque – Funeral ceremony – Hajj 

The five pillars – The Hajj is the last of the five pillar and is supported by the remaining four – Arkan al-islam (the pillars of Islam) are activities and beliefs which are regarded as foundational for all who follow Islam. – Each of the pillars requires both an internal or spiritual commitment together with an outward action or sign. – The five pillars are: shahada (profession of faith) salat (prayer) zakat (alms-giving) sawm (aka Ramadan - fasting) hajj (pilgrimage).

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Hajj – – – – –

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The fifth pillar of Islam is the pilgrimage or "hajj" Every devout Muslim must make the pilgrimage to Mecca at least once in their lifetime unless they are financially or physically unable Some Muslims are not able to undertake the pilgrimage themselves due to poor health, a lack of financial means or unexpected and unavoidable circumstances. In these cases Muslims believe that the intention or “niyyah” will suffice. Muslims believe that Allah judges them on their intentions providing that their efforts are sincere. In some instances, Muslims who are not able to perform the hajj seek to join the pilgrims in a symbolic way by paying for someone else to attend in their place or giving to charity the money that they have saved for the hajj. The word "hajj" means to embark on a journey with a purpose. The purpose is to visit the Ka"bah in Makkah and worship on Mount Arafat. Occurs during the twelfth month of the Muslim calendar "Dhul-Hijjah". The hajj is an event for Muslims only It is expected that the pilgrims who attend will be people with the maturity and soundness of mind to understand the significance of what they are undertaking. A certain degree of physical fitness is expected in order to manage the physical demands of the pilgrimage. There are various prescribed aspects undertaken by pilgrims performing the hajj. The preparation phase of the hajj takes place outside of Makkah. This preparatory stage involves placing themselves in an appropriate disposition or attitude – a deliberate and conscious striving towards a state of purity aka as "ihram". As a sign of their preparedness all normal clothing is replaced by a simple ensemble of two white cloths, one worn around the waist, the other draped over the left shoulder.

Cynthia Chan 2009

HSC – Stage 6 – –

2 Unit - Studies of Religion Women wear a plain garment covering all but their hands, their feet and their face. As the pilgrim arrives in Makkah they begin to repeatedly pray the prayer known as "talbiyah"

The circling of the Kab'ah: –

Immediately upon arriving in Makkah pilgrims go to the Ka‟bah and encircle it seven times. This is known as "tawaf".

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The next event to follow is the procession known as the "sa‟y". This procession takes place between Safa and Marwah and is completed seven times. This procession is based on the Qu"ranic tradition of Hajar"s search for water in the desert.

The stoning of the pillars: – –

The next part of the hajj involves a journey to Mina. In Mina pebbles are hurled at pillars to symbolise the rejection of the devil

The stand before Allah on the plain of Arafat: – – – – – – – – – – 

After camping in Mina the journey continues to Mount Arafat. On the plain of Arafat people stand from midday until sunset in a state of meditation This is known as the "wuquf" or the standing before Allah. The pilgrims then climb Mount Arafat where a sermon is preached. The pilgrimage continues to Mina via Muzdalifah where night prayer is held On the morning of 10 Dhul-Hijjah the pilgrims stand before dawn in a brief repetition of the "wuquf" before moving on towards Mina as the sun begins to rise. In Mina the pilgrims camp for three days while offering the required sacrifice of an animal for Id-ul-Adha. After this, men have their heads shaved and women are required to cut their hair by at least 2.5 cm. The hajj then returns to Makkah for another encircling of the Ka‟bah as the final event of the pilgrimage. Having completed the hajj Muslims are entitled to take the name Hajji or Hajjah.

Sample response (‘Describe’ - 3 marks) The Hajj is one of the five pillars of Islam (arkan-al-Islam). It is, therefore, one of the most important requirements of the Muslim faith. The Hajj is the annual pilgrimage to the holy city Makkah. All adult male Muslims are required to undertake the Hajj at least once in their lifetime if they are able. Many Muslim women also undertake the Hajj. The Hajj takes place each year in the month of Dhul-Hijjah and involves pilgrims travelling to Makkah in Saudi Arabia where they carry out a number of important rituals such as the circling of the Kab'ah, the stand before Allah (wuquf) on the plain of Arafat, the stoning of the pillars at Mina and the sacrifice on the festival of Id-ul-Adha. Other rituals include the shaving of hair and drinking or collecting water from the well of Zamzam. Muslims travel from all over the world to undertake the Hajj with over two million pilgrims taking part each year.

Demonstrate how this practice expresses the beliefs of Islam

Cynthia Chan 2009

HSC – Stage 6 

2 Unit - Studies of Religion

How the Hajj expresses the beliefs of Islam – – – – –

The essence of Islam is surrender to Allah Surrender is epitomised in undertaking the Hajj Hajj requires considerable sacrifice and commitment on the part of the pilgrim Assists the pilgrim to attain the appropriate inner disposition of surrender The rituals relate to a number of important encounters between Allah and humankind in ancient times In undertaking the Hajj pilgrims are seeking to emulate the extent of submission displayed by their ancestors in these ancient times The restoration of Adam and Eve and Allah‟s forgiveness after their disobedience Submission of Ibrahim in being willing to sacrifice Ismail The provision of the Zamzam spring for Hajar and Ismail in the desert The ritual actions of the Hajj are based on these significant moments of encounter with Allah The core beliefs of Islam are expressed and affirmed in undertaking these rituals

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The Stand before Allah: – –

The stand before Allah known as "wuquf" and is the central moment of the Hajj Takes place at the Mount of Mercy on the plain of Arafat near Mina on from midday until sunset Pilgrims meditate, pray and concentrate their thoughts on Allah during the stand A sermon is preached on the top of Arafat The pilgrims spend the night in thanksgiving The Mount of Mercy is where Adam and Eve sought restoration and forgiveness Pilgrims seek the forgiveness of their sins and experience the beginning of a new life Sincere repentance as part of the Hajj wipes away all past sin and allows the Muslim pilgrim to feel totally cleansed and free from past transgression This means a new start and a great sense of peace and wellbeing in perfect surrender to Allah

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The Feast of Sacrifice: – – – – – – – – – – – –

The day after the stand before Allah is the day of sacrifice "Id-ul-Adha" Major festival of the Muslim calendar Commemorates the time when Ibrahim was called to sacrifice Ismail and overcame the temptations of the devil Id-ul-Adha is celebrated by all Muslims Involves the ritual sacrifice of an animal The sacrifice calls to mind the Ibrahim‟s surrender to Allah in resisting the temptations of the devil and being prepared to sacrifice his son Ismail Ibrahim was visited by the devil as he set out for Mina in obedience to Allah The devil argued powerfully that Ibrahim did not need to sacrifice Ismail Attempted to convince Ibrahim that he was deluded Ibrahim, however, remained faithful to Allah and continued on his way to offer Ismail as sacrifice only to be stopped by Allah at the last moment. Sacrifice symbolises the preparedness of Muslims to sacrifice all personal needs, wants and aspirations in service of Allah Muslim‟s life is totally at the service of Allah even to the cost of one‟s own life if necessary

Hajar‟s Thirst:

Cynthia Chan 2009

HSC – Stage 6 – – – – – – – – – – – – – –

2 Unit - Studies of Religion

Ritual centered on the tradition of Hajar and Ismail‟s wandering in the desert looking for water Hajar and Ismail face a testing time in the desert looking water Hajar ran back and forth between the hills of Safa and Marwah looking for water The angel Jibril appeared and showed her a spring Spring known as the well of Zamzam The spring became the water supply for desert travelers The city of Makkah came to be built at the location Example of the providence of Allah, coming to the aid of Hajar and Isma"il at the greatest time of need Pilgrims travel on the walkway between the hills of Safa and Marwah This action symbolises the search for the things of true and lasting value to the Muslim Also the ultimate realisation that Allah will provide all that is needed Pilgrims take water from the well of Zamzam to drink and to take home with them Some also dip their clothes in the water These clothes are often then kept to be used as burial shrouds

Stoning of the Pillars: – – –

Rejection of the temptation of the devil is symbolised by pilgrims in hurling stones at the pillars (jamaras) at Mina Pillars represent the places where Ibrahim resisted the temptations and stoned the devil Ritual stoning symbolises rejection of temptation and surrender to Allah

Circling of the Ka'bah: – – – – –

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Circling of the Ka‟bah expresses obedience and submission to the will of Allah Pilgrims circle the Ka‟bah indicating their obedience to the call to complete the Hajj The preparedness undertake the Hajj symbolises a Muslim‟s submission to Allah Sums up the essence of Islam Conveys in the deepest sense the purpose of the Hajj

Sample response (‘Analyse’ - 6 marks) The Hajj is a significant practice within Islam which is based on and consequently expresses a number of important beliefs. The essence of Islam is surrender to Allah and this surrender is epitomised in and through the Hajj. The rituals associated with the Hajj are based on a number of important encounters between Allah and human kind in ancient times. Accordingly in carrying out the rituals of the Hajj, a pilgrim is engaging with some of the important beliefs of Islam. The central moment of the Hajj is the stand before Allah or "wuquf" which takes place on the at the Mount of Mercy on the plain of Arafat. The stand is designed to replicate for the pilgrim the time when Adam and Eve stood before Allah seeking restoration and forgiveness of their sins. The forgiveness granted to Adam and Eve provides assurance to the Muslim that Allah will also forgive their sins and allow them to begin with a fresh start to their life of submission. Another important ritual of the Hajj is the festival of sacrifice "Id-ul-Adha". This festival recalls the events surrounding Ibrahim being called by Allah to sacrifice his son Isma'il. Ibrahim was obedient to the call of Allah even though he was strongly tempted by the devil to disobey the command. The fact that Ibrahim resisted the temptation and remained faithful to Allah's call is commemorated in the sacrifice of Id-ul-Adha.

Cynthia Chan 2009

HSC – Stage 6

2 Unit - Studies of Religion

The stoning of the pillars at Mina is another ritual drawn from the same tradition. In his rejection of the devil the tradition tells that Ibrahim threw stones at the devil. In expressing their rejection of the devil, pilgrims on the Hajj throw stones at pillars at Mina which symbolise the devil. Another ritual involves pilgrims walking between Safa and Marwah to commemorate Hajar's search for water in the desert. This ritual focuses on the search for the things of lasting value and on the belief that Allah will provide all that is needed. The circling of the Ka'bah is another ritual of the Hajj which once again expresses the idea of obedience and submission to the will of Allah. The circling of the Ka'bah expresses obedience in responding to the call to undertake the Hajj and symbolises a Muslim's submission to Allah which is the essence of Islam. Analyse the significance of this practice for both the individual and the Muslim community 

The significance of the Hajj for the individual – – – – – – – – – – – – – – – – – – – – – – – – – –

The Hajj is one of the five pillars of Islam "arkan-al-islam" It is a requirement for all Muslim males to undertake the Hajj and many women also fulfill the requirements of the Hajj Pillars of Islam are considered as foundational to Islam They guide the Muslim in the way of submission to the will of Allah It is hard to overstate its significance for the individual Muslim The devout Muslim will undertake the Hajj in obedience to the Qur‟an In order to more perfectly submit themselves to the will of Allah Submission to Allah is the essence of Islam Undertaking the Hajj is one of the important elements for Muslims to submit more fully and more perfectly to Allah Hajj requires demanding preparations and involves practical elements as well as preparing a proper inner disposition The physical demands of the Hajj itself are challenging to all pilgrims Devout Muslims will also undergo an inner or spiritual preparation To undertake the Hajj without the appropriate attitude or disposition would be to render the experience useless in terms of its spiritual value Therefore the devout Muslim will ensure that he or she is spiritually prepared for the Hajj before undertaking the pilgrimage The magnitude of the preparations for the Hajj highlight its significance for the individual Muslim Undertaking of the Hajj is an event of profound significance for the devout Muslim Also involves testing of personal resolve and commitment involved in undertaking the Hajj Elements of the Hajj centre on the act of rejection of the devil and remaining faithful in submission to Allah Muslims required to overcome a number of challenges to their resolve and commit themselves seriously to undertaking the Hajj Experience of the international community of Islam is another element of significance Islam is spread widely throughout the world and Muslims are found in virtually every region Hajj has attracts over two million Muslims from countries throughout the world Profound and overwhelming sense of the diversity of Islam Also an experience of the unity of the Muslim world In Islam there is no distinction between people and no place for racism or prejudice Muslim pilgrims experience these elements of Islam in a profound and powerful way

Cynthia Chan 2009

HSC – Stage 6 

The significance of the Hajj for the Muslim community – – – – – – – – – – – – – – – – – – – – – – – –

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2 Unit - Studies of Religion

Public statement it makes about submission to Allah Edification of the Muslim community Witness to the principles of international and multiracial harmony Each year over two million pilgrims gather in Makkah to undertake the Hajj Event of epic proportions with considerable media coverage throughout the world Witness to the principles of Islam expressed in undertaking the Hajj Essentially the Hajj is an expression of submission to Allah Important witness to the essence of Islam. Essentially undertaken by individuals yet involves the community in many way Community is involved with the preparation of the pilgrims before they leave Community involved in supporting family member of the pilgrim Special times of prayer during Hajj Festival of Id-ul-Adha, the festival of sacrifice Source of inspiration to others in the community Community building takes place in association with the Hajj Both at an international level and a local level At an international in and through the contact with others during the Hajj At the local level through the involvement of the local Muslim community with pilgrims who are undertaking the Hajj Connection of the community provides an additional element of spiritual and community focus during the time of the Hajj Provides a means to strengthen and deepen community life. Witness to the international and interracial harmony which is integral to the Hajj Muslims gather from all corners of the world to undertake the Hajj Provide a powerful witness to both the unity and diversity of the Muslim community throughout the world. All races and nationalities can come together with tolerance and respect in a display of racial harmony Hajj provides a powerful witness to this fundamental element of Islam

Sample response (‘Explain’ - 3 marks) The Hajj is one of the five pillars of Islam (arkan-al-Islam). It is, therefore, one of the most important requirements of the Muslim faith. The Hajj is the annual pilgrimage to the holy city Makkah. All adult male Muslims are required to undertake the Hajj at least once in their lifetime if they are able. Many Muslim women also undertake the Hajj. As one of the five pillars, Muslims are required to undertake the Hajj in obedience to the Qur'an. It is an example of how a Muslim will submit their lives to the will of Allah. The commitment and dedication required to undertake the Hajj are understood as important disciplines in the goal of perfect submission to Allah. Not only does the pilgrim have to meet certain practical requirements such as providing for their own needs and the needs of their family while they are away but the pilgrim must also undertake appropriate preparation to ensure they are come with the right disposition. In Islam, the intention that accompanies the action is of critical importance and if would be futile for a Muslim to undertake the Hajj without an appropriate inner or spiritual attitude. Many of the rituals of the Hajj are related to the aims of rejecting the temptations of the devil and submitting to the will of Allah. Therefore, for the Muslim undertaking the Hajj, there is a strong sense of determination to fulfill the requirements of the Hajj as a sign of their rejection of the temptations of the devil.

Cynthia Chan 2009

HSC – Stage 6

2 Unit - Studies of Religion

The stand before Allah (wuquf) provides the pilgrim with an occasion of forgiveness of all past sins and an opportunity to begin life anew. Having received the forgiveness of Allah, the Muslim experiences a great sense of peace and wellbeing. Muslims undertaking the Hajj also experience a profound sense of community with millions of Muslims from all parts of the earth coming together for the single purpose of submission to Allah. While there is a great diversity of race and nation, there is a powerful unity of purpose which creates a profound sense of community.

Cynthia Chan 2009