ISLAMIC CONCEPTS An article written by Dr. Abdul Karim Zaidan in the sixties of the last century and published in the Muslim magazine that was published in Switzerland under the supervision of Dr. Saeed Ramadan, then this article was re-published after Dr. Abdul Karim made some amendments and additions to it and published it in the Iraqi Islamic Education Journal in its eighteenth year in its twelfth issue Issued on Rajab 1396 AH / June 1976 AD Note: The translation below may need revision... We welcome any correction by emailing us Written by Dr. Abdul Karim Zidan Introduction and Preface 1) Islam has its own approaches on the universe, life and man. These concepts all revolve around one major asset or one great concept, which is belief in God Almighty and the origins and branches that branch from it. Belief in God means belief that He is the Creator of everything, the arranger for it, and that one of His creatures is that wonderful and wonderful creature: the human being. And that God has the right on this person to worship God alone, and that through this worship a person attains the perfection that is due to him, and that God Almighty has sent His Messenger to show people how to worship God Almighty and how they behave in life, and that people are rewarded for their deeds, and that this full reward will appear on the day The other is either permanent bliss or permanent torment. Hence, true happiness is for a person to walk in his life the path that God Almighty laid and among them is his honorable Messenger - and misery is in his deviation from this path . 2) On the basis of this great concept and the concepts that branched from it, Islam used words with well-known linguistic concepts, but not within the scope of these narrow concepts that people know or acquainted with and may mix with others, but rather Islam used them in other meanings consistent with its own concepts that we have referred to with It is true that the linguistic words are applicable to them, but they are true to this application of the meanings that people understand from these words . 3) These Islamic concepts of these words contribute greatly to correcting human concepts, adjusting his balance in life, and then placing him on the path that leads to God and His pleasure. And for that, we find that Islam takes care of that very great care that appears clearly in many texts of the Qur’an and the Sunnah of the Prophet, and there is no strangeness or extravagance in this care of Islam, because the correctness of man’s deeds, the integrity of his actions, their acceptance and use of them all depends on the correctness of his concepts and the correctness of his balance It is impossible for what was issued by a person to be authentic and acceptable to God Almighty and continue to his pleasure if there was a corrupt concept behind it or a defective balance . 4) It is assumed that the Muslim - and God has blessed him with faith - that his concepts are the concepts of Islam that he shared and wanted from the words he used, and that his scales should not be anything other than the balances that Islam put in place based on these concepts. However, this is imposed on Muslims, we do not find it in the reality of Muslims today, or we find it in a corrupt, disorderly, or mixed way . 5) Therefore, it was necessary for those interested in the affairs of Muslims to give this serious issue the care and attention it deserves, and not be satisfied with regret and regret the conditions of Muslims and enumerate their shortcomings, because what they see about the conditions of Muslims is only symptoms of ail they have been cursed with and are not the root of the disease Rather, the treatment will benefit and it is hoped that a cure will be cured if he deals with the origin of the illness and not its symptoms, and the therapist does not stop at these symptoms and conceals them with paint and dyes . 6) One of the wise means of treatment - in our view - is to display the concepts of Islam clearly and clearly, and then invite Muslims to present them with their souls to see the extent of compatibility and difference between what they have of concepts and what Islam offers in terms of concepts, so if they see a consensus and a similarity, praise God and hold fast to what they have continued to walk and even pray to God satisfied with pleasing, and that they saw the other carried them on the right approach to correct corrupt concepts and modify Moizinhm retort even delivers them from their religion aberration and slips, and clearing up for them and their works chagrin remain on the straight road striding . 7) Rather, this method, which we said is one of the wise means of treatment, is improved because the Muslim is supposed to believe in God and the Last Day, and what results from this belief in terms of results and the actions that it entails, and it is the business of every human being that he is keen on what benefits him and makes him happy and flees from what Harm him and hurt him. If the path of benefit, happiness, harm, and misery is revealed to the Muslim, he will take the first path and abandon the second path, motivated by his faith and legitimate desire to escape from all harm and torment and gain comfort and contentment. What helps him with certainty on the path of happiness and salvation is correcting his concepts first and dying himself with them so that he can embark in their light on the paths of life with integrity and safety . 8) From this brief study, we present, by way of representation, but not limited to, some of the Islamic concepts that are legally intended from the words used by Islam in the Qur’an and Sunnah and which people oppress them as they confine them to a very narrow range that does not exceed the goods of the world and is small, and they mix them with corrupt meanings even in this range The distress . First - the concept of winning and winning 9) The concept of winning and succeeding among the general public does not exceed the victory of the pleasures of life and the purposes of the world and the means and reasons that lead to that, such as obtaining a certificate, a job, a position or prestige, or authority, praise, money, or material profit, or Comfortable housing, a beautiful woman, delicious food, a well-off lifestyle, and other things related to the body's desires .   These are all of the purposes of the world and its little possessions, and it is not forbidden for a Muslim to ask for these things on condition that he asks for them by legitimate means and that they do not make them the goal of his victory and success. And its foundation on this concept that among the general public was the successful winner in the balance of people is the one who won these things or obtained a greater amount from them than others. This concept and the consequent scale of winning and succeeding has very serious implications on the reality of Muslims, because most Muslims set out to collect these things by any means, even if they were illegal, or led or lead them to compromise the inalienable rights of Muslims or the rights of Muslims or lead to Continuing the enemies and committing the forbidden, and violating the explicit provisions of Islam through corrupt interpretation or outright disobedience. It is clear that most Muslims or the overwhelming majority of them did not offer Islam anything significant.Because their concern has become limited to what we have numbered of the purposes that achieve victory and success for its owner according to their concept of success and victory . 10) The concept of winning and succeeding in Islam is different from that which the common Muslims see and flock to ... It is the true concept that every Muslim who believes in God as Lord, Islam is a religion, and Muhammad is a prophet. He survived the punishment of God and the nail in Paradise , where the permanent resident bliss ... He says (all the same taste of death, but the Day of Resurrection Buffon Gore It shifts from the fire and enter Paradise has won and the life of the world , but the pleasures of vanity) and any win greater than entering Paradise In it, looking at the honorable face of God and feeling the pleasure of God, and this and that is the greatest blessing ever. And in Heaven, however, what no eye has seen, no ear has heard, and no human heart threatens . 11) That this victory is the real victory and its owner is the one who truly succeeds in the balance of Islam, the balance of mind, and the balance of account . As for the scale of Islam, this is the word of God Almighty, which we mentioned - and many like it in the Qur’an - testify to the validity of what we say . As for the balance of the mind, we do not think that a sane person believes in God and the next day can argue or argue about this fact, or consider winning on the other day a lower rank than winning the blessings of the world ... As for the balance of account, the one who wins by the blessings of a year will win a deal And more farmer and greater victory than the winner of the Hour of Bliss ... And if this is true in the balance of account and numbers, and it is really true, then what is the ratio of the finite bliss of the world to the infinite bliss of the hereafter? What is the value of what a person possesses in his short life from the little bliss of the world in relation to what awaits the winners of permanent bliss? Are we not entitled to say that winning in the hereafter is the true victory and that winning the pleasures of life is a victory metaphorically? The Messenger of God likened life and its bliss to a wonderful and tangible analogy, as it came in the noble hadith: (By God, the life of the world is in the hereafter except as one of you dips his finger in the palm, so let him see what he returns to it ). 12) And if it becomes clear that the true successor and victory is the successor and victory in the hereafter, and that this victory is worthy of the Muslim’s concern for him, raising his eyes to him and exerting his effort to reach him, then what is the way of this reaching, and what are the means of winning it? Islam is between this path and revealed these means, God Almighty said : ( O you who believe, be patient and patient and bond and beware of God, that you may prosper ). ( And let there be among you a nation, calling for good, enjoining good and forbidding what is wrong .) ( But the Messenger and those who believed with him strive hard with their wealth and their souls and they have good things and they are the best .) ( And the weight of the day of truth - for whoever has a heavy balance, it is for those who are successful ). ( O those who believe, bow down and worship, and worship your Lord, and do good, that you may well be successful ). 13) Belief in the realities of Islam, patience in the broad sense, piety of God in secret and in public, enjoining good and forbidding evil, striving for the sake of God with money and soul, worshiping God alone, on top of which is prayer, and doing good in all its forms, all of this and its likes are means that lead to success Real and real win. Whoever adopts these means is truly successful, and if people consider him among the disappointed, and whoever abandoned them, followed his whims and ran after pleasure, he would be among the wretched and miserable because his passions and self-worth drive him to certain misery, and if people consider him to be happy, the Almighty said: And we were a lost people). And Imam al-Qurtubi said in his interpretation of this verse: “Our selves and our passions prevailed over us. So he called pleasures and passions a chastity because they lead to it . Second - the concept of perdition 14) The common concept of perdition among the general population is the exposure of a person to what harms him or misses his rest or his life, regardless of the motives and goals. They have withdrawn this concept on the one who suffers harm while fulfilling the right of Islam in ordering good and forbidding evil, preaching truth and calling for Islam and jihad for the sake of God through speech, action, money and soul, and they cite God Almighty saying: They have wronged the meaning of this noble verse and revealed it to be incomprehensible. Its true concept is different from what they understood ... that the destruction in the balance of Islam and the concept of this verse is to flee from perdition in the cause of God, affecting wellness and accommodation between the family and the child busy in investing and increasing money ... It was narrated on the authority of Abu Ayyub al-Ansari, may God be pleased. The Almighty said that he said in this verse, “The Ansar companionship has been revealed in us.” When God Almighty supported His Prophet and revealed Islam, we said: We evaluate our money and fix it.So God Almighty revealed the verse (And spend in the path of God, and do not throw your hands into perdition). Throwing our hands into destruction is to establish our wealth, fix it, and stop jihad . 15) And based on this concept of the right to perish, in the concept of Islam, the destruction of the Muslim, the right to harm him, the loss of his money, the loss of his freedom, the demise of his job, or his persecution, if that is for the sake of God and that is a duty or desirable for him. The limitations in this issue are three: that the destruction is for the sake of God, and if it is not for it, as if it is to seek praise, position, reputation, etc. The second limitation is that it is obligatory or desirable for him It is obligatory and desirable in gratitude for the balance of Islam and what the jurists decided . And the third limitation is that he does not miss out on the Muslims’s destruction a certain interest that is more likely than the interest that he wanted to attain by exposing his suffering to perdition, so if the one who lost his loss was an interest of this extent, he was forbidden to suffer perdition because the soul of a person is not his property but rather the property of its Creator, and he is God, may His Majesty. It is not permissible for a person to act by himself except in the manner authorized by its owner, so if he is authorized to expose it to perdition, it is permissible for him to do so . Third - the concept of profit   16) The general concept of profit is to take more than you give and get more than you give, and this concept is known in worldly matters as in sales, drinks, leases and all other compensation. This concept of profit, even if it is correct and sound, will be deficient if people are restricted to it alone . Profit has an accurate concept, and it is more deserving of the word (profit) and more deserving of it and more deserving of it than others ... The Prophet pointed out هand explained it so that Muslims know that it is more worthy of what the term (profit) carries on and is more beneficial to the Muslim, but he may overlook it and forget it. This true concept of profit is to win favors, not pounds. And for the sake of this huge profit, the souls of those who know how to spend their money have no regrets or regrets. It was narrated on the authority of Abu Uthman on the authority of Suhaib Al-Rumi, who said: When I wanted to migrate from Makkah to the Prophet ﷺQuraish said to me: Oh Sahib, you came to us and you have no money, and you and your money go out? I swear, it never will be. I told them: Did you think that I give you my money and give me away? They said yes. So I paid them my money, so they left me, so I went out until I came to Medina, so the Prophet, may God’s prayers and peace be upon him, reached that and said (Suhaib won, Suhaib won) and Saheb, may God be pleased with him, did not win a dirham or a dinar. . but in the balance of Islam and the concept of profit and loss, winner on the face of the truth is not a metaphor, the greatest of the profit, he won favors Bajrth to the Holy Prophet ﷺand nails near him, it is not in the words of the Prophet ﷺ (profit Sahib) , but the truth that is not a metaphor in which And if people consider this profit - the gain of good deeds - as a metaphor for words, and they make the money profit from the truth, not the metaphor . 17) So giving money for the sake of God is a sure profit, and it is greater than the profit of merchants in buying and selling, because it is a guaranteed profit for the rich who is able, to show it and present it to its owner who is most in need and leads him to the gardens of bliss. And the fact that this profit is deferred does not show its effect except in the hereafter does not diminish its ability, the smart trader is spending a lot of money waiting for a lot of profit in the future, even if he is able to win a little trifle at once. The one who is satisfied only with a quick profit in this world, like a child, does not leave what is in his hand of stones even if you promised him honest - and you are able to give - that you will give him, tomorrow, times the weight of the jewels in his hand, not the stones . Fourth - Charity and differentiation 18) Islam has its concept of charity and merit, and its balance to know what is better than others or better than others . The righteous deed in the balance of Islam is the best thing that a person should be keen on, and it is the best that he can find in his world. Came in the hadith about the Prophet النبي (For a mooch for the sake of God, or a ritual event, is better than this world and what is in it). And the mooch for the sake of God is neither a summer vacation nor a pleasure from the pleasures of the soul, nor the pleasure of that body. From the world and what is in it ... and the morn, after this, which came in the hadith indicates that the righteous deeds intended for the honorable face of God are always better than the pleasures of the world and are always in the position of introduction and preference in the balance and concepts of Islam. Rather, these deeds had priority and introduction because they bear the reward of God, and the reward of God is the best that a person can get, and the best that he attains in his worldly life, and this is the concept and balance of Islam. Read if you wish, the words of God Almighty:(As long as you are not given anything, the enjoyment of this worldly life is what they have passed away. And what God has of reward and blessings for working believers is better than what a person attains in this world . 19) That this noble meaning and the precise balance of charity and favoritism were within the realm of the awareness of those who know our righteous predecessors, may God be pleased with them. As for the students and loved ones of the world, they are far from this realization, that their souls hover around the pleasures of the world that are perishable, and their saliva flows whenever they remember this little fleeting baggage. Al-Hayat ... and in the story of Qarun, an example on the balance of these Otte has Qarun money God told him (and gave him treasures once approached to bear the initial force NLD) and then got what God we have the story: (went out to his people in the finery said, who want life Oh we like what he Karun Otti It has great luck) but those who know God who keep the balance of Islam are aware of the reward of God.They were not satisfied with the words of those who responded to them with what God had told us: (And the people said: Those who have given knowledge, and you have the reward of God is better for one who believes and does good and does not meet the best of money.) This scene is repeated in every age, there are those who represent Qarun and those who wish for his stature, and there are those who look at what God has of reward and despise the proverbs of Qarun and respond to those who wish (and to you the reward of God is better for the one who believes and does good ...).And there are those who look at what God has of the reward and despise what is according to the proverbs of Qarun and respond to those who wish (and to you the reward of God is better for the one who believes and does good ...).And there are those who look at what God has of the reward and despise what is according to the proverbs of Qarun and respond to those who wish (and to you the reward of God is better for the one who believes and does good ...). 20) The best of people and the best of them in the scale of Islam is the mujahid for the sake of God. It came in the noble hadith on the authority of Abu Saeed al-Khudri, may God be pleased with him, who said: A man said: O Messenger of God, which people are better? The Messenger of God  قالsaid : (A mujahid believer in himself and his money for the sake of God) This is the best of people, even if he is unknown among them, or he was known to them, but they are ignorant of his worth . 21) With the same balance of differentials in Islam, a person's entitlement to progress with those with authority and obtain the bid from the treasury is weighed ... and among the applications of that is that the inspired Rashidun Caliph Omar bin Al-Khattab, may God be pleased with him, authorized Bilal to enter him before Abu Sufyan, and when he was asked about that, he said Bilal preceded Islam and emigration from Abu Sufyan and the people of Abu Sufyan, and what Imam Umar, may God be pleased with him, said is true, as calculations and genealogy have no value in the scale of Islam, but the weight of a man on this scale is burdened by piety, jihad, and precedence with good works . 22) and Roy also for this section of the Caliph he Mrot among the women , including the people of the city remained atrichia good, was said to him: O Commander of the Faithful Give this Almrt [clothing from twinge or wool or linen Taatlf by women] the daughter of the Messenger of Allah ﷺthat you have (want his wife , Umm Kulthum girl Prophet Ali may Allah be pleased with him) he said Omar may Allah be pleased with him: his mother Saleet later, they swore allegiance to the Messenger of Allah ﷺwas our proximity exhales day one . Umm Sulait preceded Umm Kulthum in jihad and the pledge of allegiance, even if she delayed her with high proportions, and therefore she is more entitled to Mart than Umm Kulthum, the daughter of Ali bin Abi Talib and the wife of the Commander of the Faithful, Omar bin Al-Khattab, may God be pleased with them all . God bless our Prophet Muhammad and his family and him .