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The Meaning of Worldview

STANDARD CONTENTS © Department of General Studies, 2008


Worldview Defined:
 „Worldview‟ is an English translation of the  A set of attitudes on a wide range of fundamental

German term “Weltanschauung”.
 It is rendered in Arabic as “Ru‟yatu li al-wujud or

 A comprehensive set of propositions about

Tasawur li al-wujud”, (‫نهىجىد‬

‫)زئيت نهىجىد ؤو حصىز‬

various aspects of the world.
 A unified and comprehensive view of the world

around us and man‟s place within it.





 Basic assumptions and images that provide a

What a worldview does
 A worldview encapsulates answers regarding

more or less coherent, though not necessarily accurate, way of thinking about the world.  A worldview is a profile of the way the people

within a specified culture live, act, think, work and relate. It is a “map” or culture‟s social, religious, economic and political views and relationships

broad questions of "life understanding." These questions are lifetime concerns and sources of anxiety. They involve fundamental matters, expressed in the form of queries. Here are some examples of ongoing human concerns:



 Worldview influences all aspects of life  Some

Helps us to know peoples and their cultures. Helps us to interact with nature, individuals, nations, cultures and civilizations.

worldviews such as Islam cover all aspects of life including the personal, social, economic, political, cultural, civilization besides dealing with spiritual, moral, and Aqidah issues.  But there are other worldviews which focus only on spiritual, material, social, or economic aspects of human life.  Any worldview should be able to answer the ultimate questions not necessary correct answers but at least consistent 7 8

1. 2.



Some of the Fundamental Questions addressed by worldview
3. Helps us to correct our own values, perspectives, attitudes and behaviours. 4. Helps us to formulate theories of politics, sociology, culture, etc.  How far out does the universe go? Did it have a

beginning and will it have an end?
 How did humans come about here on earth?  Does life have a purpose? If it does, what is it that    

gives meaning to one‟s life? Does one‟s daily conduct matter in the long run? What happens to a person at his/her death? Is there God? What are His attributes? What is good and what is bad? How can one know the good and the bad?  How should one treat others?  How is knowledge obtained? 10


The Definition of Islamic worldview “Ru‟yat al-Islam li al-wujud”  “ A metaphysical survey of the

 It is not a worldview that is formed merely by

visible as well as the invisible worlds including the perspective of life as a whole”. Al-Attas in “Islam and the Challenge of Modernity, p. 27.
 Islamic worldview encompasses the issues of

amalgamation or historical concoction of various cultural values. Rather, it is a well established framework derived from the revelation and interpreted by Muslim scholars throughout Islamic history

universe, creator, prophethood, society, man, and hereafter. 11 12



 This frame of reference provides us with

correct and consistent answers to the ultimate questions pertinent to the issues of God, unseen, man, universe, and life. It also guides man as a vicegerent of Allah to the correct belief system, shari„ah, and ethical values.

 The worldview of Islam encompasses both al-

dunia ( ‫ ) اٌذٔ١ب‬and al-akhirah ( ‫ ) ا٢خشة‬in which the dunia aspect must be inextricably linked to the akhirah aspect, and in which the akhirah aspect has ultimate and final significance.



The Main Elements of Islamic worldview
 God;  Revelation (i.e. the Qur‟an) and Prophethood;  God‟s Creation;  Man and the psychology of human soul;  Knowledge;  Religion  Freedom;  Values and virtues;  Hereafter  And happiness.





The Objectives of Islamic worldview
 To provide the Muslims with the true knowledge and  To teach people the way and method how to

explanation about the world, seen and unseen, as they are explained in the Qura'n.

achieve the main values of Islam in human life.
 To establish the fundamental ethical precepts,

such as justice, freedom, trust, and dignity of human life and existence.



 worldview of Islam comprises both

al-dunya and alAkhirah aspects, in which the dunya-aspect must be related profoundly to the Akhirah-aspect, and in which the Akhirah-aspect has ultimate and final significance.

 nor is it one that is formed gradually through a

historical process of philosophical speculation and scientific discovery, which must of necessity be left vague and open-ended for future change and alteration in line with paradigms that change in correspondence with changing circumstances.  It is not a worldview that undergoes a dialectical

 Islamic worldview is not a worldview that is formed

merely by the gathering together of various cultural objects, values and phenomena into artificial coherence.

process of transformation repeated through the ages, from thesis to anti-thesis then synthesis





Western Perception of Worldview
 Most of the western perceptions of worldview

 Most of the western perceptions of worldview

rely more on our existing reality, experience and life. They don‟t give much consideration to the issues related to the unseen world and hereafter.  Most of the western perceptions of worldview

consider it as a product of culture and experience. According to them, religion itself is produced by people and culture.  In the Muslim perspective, Islamic worldview is

consider it as assumption, but this is not true from an Islamic perspective because in Islam, we consider it as a system and truth derived from revelation.

not a cultural product of Arab, Indian, or Malay. It is rather derived from the revealed word of God without corruption and change. This revelation is then understood by Muslims through their different cultural backgrounds and experiences.



Classification of Worldview

Religious worldview
 There is a universal spirit, god, deity or divine

 This divinity has established an eternal moral
Religious Religious Non-religious

Revealed and preserved

Revealed but Interpolated

Not revealed but Based on human wisdom

order that, in part at least, can be known to human beings  People have the duty to follow eternal moral dictates  This human conduct has long-term (beyond individual death) significance. Scientific

23 24





Characteristics of Religious Worldview
 The Religious worldview considers both the world

 It

of seen and unseen. It is comprehensive in its perception of the world. It does not undermine any dimension of reality and existence  Its basis is on the scripture or „sacred‟, revealed

is more stable than the scientific and philosophical worldview, in terms of having certain and unchangeable principles of belief system and ethical system.

 The Religious worldview in general imparts to

or non-revealed text.

our life the sense of responsibility, meaning, and purpose. This means that life and the existence has a meaning and a purpose. Therefore, it makes our life as a responsibility towards God, and towards other people.



 The word

mythology (from the Greek mythología, meaning "a story-telling, a legendary lore") refers to a body of folklore/myths/legends that a particular culture believes to be true and that often use the supernatural to interpret natural events and to explain the nature of the universe and humanity.

‫ري‬ ُ ِ‫ " وَ ِبذَا ُخًَِ عَهَيِهِىِ آيَبَُُب قَبُىا قَدِ سًَِعَُِب نَىِ َشَب ُ نَ ُهَُْب يِثْمَ هَرَا بٌِْ هَرَا ب َّ َؤسَبط‬ ‫ِال‬ ‫ء ق‬ ‫ح ن‬ ‫حه‬ )31 :‫األَونِنيَ" (األَفبل‬ َّ  When our Signs are rehearsed to them, they say:

we have heard this (before): if we wished, we could say (words) like these: these are nothing but tales of the ancients.





Philosophical worldview
‫م‬ ُ ِ‫ "قَبُىا ؤَئِرَا يِخَُِب وَكَّب ُحسَابّب وَعِظَبيّب ؤَئَّب نًََبِ ُىُىٌَ نَقَدِ ُعِدََِب َحِ ُ وَآبَب ََُب هَرَا يٍِِ قَب‬ ‫ٍ ئ‬ ‫و‬ ‫ُِ ع ث‬ ُُ ‫ن‬ )83-82 :ٌ‫بٌِْ هَرَا بِال َؤسَبطِري األَونِنيَ" (املايُى‬ َّ ُ  They say: What! When we die and become dust

 It derives from philosophy and it means to

and bones, could we really be raised up again? Such things have been promised to us and to our fathers before! They are nothing but tales of the ancients!

deal with fundamental questions of life here and hereafter.  It uses logical reasoning, deduction, induction , mathematic and speculation.  The Philosophical worldview is more wider in its scope than the scientific worldview. It deals with issues of philosophical and metaphysical world. 30


Main Characteristics
 It attempts to give a meaning to creation and
 It is more comprehensive than the scientific

life. It does not have the exactness of sciences but it instills in ourselves a sense and meaning.  Its results and findings are not precise and measurable like scientific worldview‟s but they open new ways for human beings to think beyond their physical world.

worldview, because it deals with physical and metaphysical realties.  If scientific worldview deals only with certain part

of the universe, the Philosophical worldview deals with the entire existence and the universe.





Modernity as paradigm shift from religious worldviews to secular worldviews  Philosophers call the 17th century the "Age of Reason" when the likes of Sir Francis Bacon, Pascal, Hobbes, Galileo, Descartes and Spinoza injected into the thought patterns of humanity the idea that human beings were rational and lived in a rational world which had been created by a rational God. Because God, creation and people were rational, humans could figure things out - answers would come from scientific inquiry and research.  The 18th century is popularly called the "Age of Enlightenment" (a somewhat loaded term). Locke, Berkeley, Voltaire, Hume and others proposed ideas which led people to believe that the rational universe could be understood without reference to a supernatural God. Soon, the authority of the Bible, especially its supernatural parts, was under attack as theologians sought to "demythologize" scripture.

 Kant, John Stewart Mill, Nietzsche, Marx, Hegel and

Kierkegaard ushered in the so-called "Age of Ideology", also called "existentialism", in the 19th century. Frederick Nietzsche cynically remarked that the only reason the poor and disenfranchised want justice is so that they seize political power, and the only reason the powerful teach toleration and benevolence is to keep the disenfranchised under their control. In both cases, the motive is selfishness. To Nietzsche, it was all about power - everyone is seeking to either gain or keep power over others. Because Jesus taught love and forgiveness, Nietzsche called Him "the pale enemy". (Nietzsche died in an asylum after 10 years of syphilis-induced insanity.) 34


 Sigmund Freud taught that religion was merely

 20th century philosophers like Sartre, James and

the unconscious projection of a humanity trying to rid itself of guilt-induced neurosis. Karl Marx believed that religion was a tool used by the powerful to bludgeon the proletariat into continued submission. And Charles Darwin presented a seemingly reasonable alternative to special creation.

Russell, continued the path set by their predecessors, stretching existentialism into the "Age of Analysis". The belief that life is absurd and cannot be understood was gradually replaced by the desire to analyze, delve into the mystery which is man and develop individualistic philosophies which are relative to each person, rather than universally applicable.  These influences combined to form the modern view that religion is an unnecessary evil. Religion has been used by the up and in to oppress the down and out, and, if our existence can be explained without it, why do we need it? 36




 The English word

Components of secularization
 Disenchantment of nature
 freeing of nature from its religious overtones. Nature  This

secular derives from the Latin word saeculum, meaning “this present age”, “this world” of change as opposed to the eternal “religious world”.

 It is defined as “the liberation of man from

religious and metaphysical tutelage, the turning of his attention away from other worlds and towards this one.” 37 38

is not a divine entity. provides an absolute condition for the development of natural science. However highly developed a culture‟s powers of observation, however refined its equipment for measuring, no real scientific breakthrough is possible until man can face the natural world unafraid.

 Desacralization of politics
 No one rules by divine right.  Significant political and social change is almost

 Deconsecration (relativization) of values
 The disappearance of securely grounded values  There are no longer the direct expression of the

impossible in societies in which the ruling regime is directly legitimated by religious symbols.

divine will. They have ceased to be values and have become valuations





Scientific worldview
 It is based on the premises and findings of

The main steps of scientific method
 Identify the problem or question through

 Science is the source of all explanations

 Propose hypotheses and assumptions that

pertaining to the issues of creation, life, men, and other issues  Based on 4 important foundations:  Materialism, logical positivism, empiricism,

should explain the problem posed
 Collect data and information  Test the hypotheses. If any of hypotheses are


wrong  reject it, or modify it, or replace it until you get the correct one.



If your hypotheses are correct. You accept and provide a full explanation of the problem. Repeat the test in similar situations and if the result is the same, then you may proceed to construct a scientific theory. The latter provides a consistent and rational explanation of the phenomenon or the problem. If this scientific theory stands and resists many tests, then it becomes scientific law. The fact usually remains intact for long period of time but they can be questioned with development of human understanding and the new data and tool of research. And once a fact is questioned the process of research takes the same course as mentioned above. 44

Positive and Negative Aspects of Scientific Method
 Because it is based on experiment and

empirical research, its findings are more exact and authentic and they can be verified through using statistic, mathematics, and measurement.  However, these exact results only apply to a

certain part of our existence, the physical world. The scientific worldview cannot give us exact and authentic knowledge or interpretation of the metaphysical world.




 Therefore, the scientific worldview is not capable

 The Scientific worldview also allows man to

of providing comprehensive and consistent explanation of the entire world.  The

discover many laws and pattern of God in the universe.
 However, the scientific worldview passes its

Scientific worldview is very important, because it allows human reason to exercise its ability and to produce knowledge in many fields.

limitation when it gives human senses and reason a role beyond their capacities. In scientific worldview, Aql and senses become the only source of knowledge that can be accepted; any other source including revelation cannot be accepted. 46


 However, the scientific worldview failed to protect

 Scientific worldview enabled the human mind to

produce industries, sciences and technologies. It opened many ways for human mind to exploit nature and discover its laws.

man and nature from destruction. One of the main reasons of this attitude of scientific worldview is because it undermines the moral, ethical, and religious factors.  According to the scientific worldview, the only

sources of knowledge are reason, experiment, nature, senses, and human experience. It does not consider revealed knowledge as a source of knowledge that can provide guidance to people and answer their questions. In this sense, the scientific worldview was unable to discover the sense and role of morality in human life.





The place of man in the mechanistic-materialistic view is clearly portrayed by Bertrand Russell (1872-1970) in the 1903: The philosophy of nature is one thing, the philosophy of value is quite another….Undoubtedly we are part of nature, which has produced our desires, our hopes and fears, in accordance with laws which the physicist is beginning to discover. In this sense we are part of nature, we are subordinated to nature, the outcome of natural laws, and their victims in the long run… But in the philosophy of values the situation is reversed… We are ourselves the ultimate and irrefutable arbiters of values and in the world of value Nature is only a part…In this realm we are the kings, and we debase our kingship if we bow down to Nature. It is for us to determine the good life, not for nature – not even for Nature personified as God. 49 50

 Therefore, the scientific worldview failed to give

meaning to life and existence. It only gives power of controlling nature, but it lacks the sense of meaning to our life. Therefore, the scientific worldview should adopt new approaches which involve values, moralities, and ethics in the process of scientific research.

 It rejects, therefore, the existence of God or gods on

 Materialism is a theory that physical matter is the

only or fundamental reality and that all beings and processes and phenomena can be explained as manifestations or results of matter.  Materialism excludes the existence of entities

whom the universe would depend for its existence or mode of operation; it denies the existence of angels or spirit; it questions the notion of a soul, if taken to be immaterial entity separable, in principle, from the human body.

that are radically different from or superior to the matter of our ordinary experience.  In materialistic worldview, only matter matters. Everything that is not physical and material is not accepted. 51 52



 All knowledge of the world and of society must be  Its two main targets are therefore theism and

based on sense experience and ultimately on science.
 Like positivism, materialism lays stress on science

dualistic views of human nature.
 It negates the existence of all that doesn‟t fall

within the framework of change and transformation and is not perceivable by sense organs

as the only legitimate source of knowledge about the causalities of the world



 It is a trend to shift modern paradigm to a new  A view which, for example, stresses the priority of

paradigm which is called postmodernism.  Belief that individuals are merely constructs of social forces, that there is no transcendent truth that can be known; a rejection of any one worldview or explanation of reality as well as a rejection of the reality of objective truth.

the social to the individual; which rejects the universalizing tendencies of philosophy; which prizes irony over knowledge; and which gives the irrational equal footing with the rational in our decision procedures all fall under the postmodern umbrella.





 A cultural and intellectual trend of the twentieth

 Postmodernism claims to address the sense of

and twenty-first centuries characterized by emphasis on the ideas of the decenteredness of meaning, the value and autonomy of the local and the particular, the infinite possibilities of the human existence, and the coexistence.

despair and fragmentation of modernism through its efforts at reconfiguring the broken pieces of the modern world into a multiplicity of new social, political, and cultural arrangements



Seven principles and characteristics of postmodernism truth is relative, 1. No absolute truth, contingency is everything. The ONLY

5. 6. 7.

ABSOLUTE TRUTH is that there are NO ABSOLUTE TRUTHS (Feyerabend) 2. No reality: there is no ultimate reality behind

Total Doubt Multiplicities of truth, ethnicities, cultures … Equal representation for class gender sexual orientation

things: we see largely what want to see, what our position in time and place allows us to see… 3. Only Simulacrum: Imagination and speculation 4. Meaningless and valueless.





General Overview of Islam and Its main Characteristics
 The word “Islam” is derived from “salm” or “silm”, meaning

The Hadith of Jibril on Islam, Iman & Ihsan
Umar ibn al-Khattab said : One day while we were sitting with the Messenger of Allah, there appeared before us a man whose clothes were all white and whose hair all black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the Prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said:"O Muhammed, tell me about Islam". The Messenger of Allah replied: "Islam is to testify that there is no god but Allah and Muhammed is the messenger of Allah, to perform the prayers, to pay the zakat, to fast during the month of Ramadhan, and to make the pilgrimage to the House if you are able to do so.“ 62


submission, surrender, safety/protection and peace.
 As a religion, Islam stands for “complete submission and obedience

to Allah”. It is the religion of Allah (S.W.T) which is revealed to mankind.

 It was so named by God.

”‫“اٌ١ََٛ أَوٍّجُ ٌىُ دِ٠َٕىُ ٚأَحّّجُ عٍَ١ىُ ِٔعّخِٟ ٚسض١جُ ٌَىُ اإلسالَ دِ٠ًٕب‬ ِ َ َ َُْ َْ ْ َ ْ َ ْ ِ ُُ َْ ُْْ َ َْْ َ ُْ “This day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islam as your religion.”(5: 3)

 Islam is the name of religion brought by all messengers of Allah from 61

Prophet Adam to Prop...

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kant karl kawniyyah keep kfr khalafahum khalifah khatam khattab khawaarij khilafah khilāfah khulūd kid kierkegaard kill kind king kingship knee knew knit know knoweth knowledg known kufr kufur l labour lack ladder land land-on languag larg last latin latter law lay lead leader learn least leav led left legaci legendari legisl legitim legitimaci length less lesser lesson lest let level li liber liberti life life-orient lifetim light like likewis limit line link liter littl live load local lock lofti log logic loin loins-their long long-term longer longrang look lord lordship lore lose loss lost lot love lover loveth low lower lucrat lump luxuri m made magain magian main maintain major make makkah makkan malay male man man-mad manag manageri mandat mani manifest mankind manner mansion map market marriag marshal marx mass master materi materialist mathemat matter may mayest mcluhan mean meaning meaningless meant measur mechan mechanist mechanistic-materialist medicin medit meet men mend mention merci mere messag messeng messengerhood metaphys method methodolog midst might mighti militari mill million mind minim minor miracl misbehavior mischief misde misguid mistak mistress misunderstood mithaq mobil mobilis mode model moder moderation/balance modern modifi money monotheism/oneness month moon moral moreov morrow mortal mose motiv mount mountain move movement much muham muhammad muhsin muhsinun multidimension multipl multipli murji muslim must mustard myriad mysteri myth mytholog mythología n nabi nahl nake name narrat narrowest nation natur naturalist near nearer necess necessari necessarili need negat neglect neurosi never nevertheless new news next nice nietzsch nifaq night nisa noah nobodi non non-exist non-muslim non-religi non-rev none nonhuman north note noth notion nourish nubuwwah number numer nur o obedi obey object oblig obscur observ obsolet obtain obvious occas occasion occupi occur offic oft oft-forgiv often oh old omiss one oneself ongo open open-end oper opinion oppos opposit oppress opul orbit order ordinari organ orient origin orthodoxi other otherwis outcom outflow outstrip outward overburden overlap overton overview overwhelm p p.b.u.h pagan pair pale paleontolog palm pantheism paradigm paradis parent part partak particular partner partnership pascal pass passag passion past path pathway patient patron pattern pay pbuh peac penalti peopl perceiv percept perfect perform perhap peril period perish perman permit person personifi perspect pertain pertin phenomena phenomenon philosoph philosophi physic physical/material physicist piec pieti pilgrimag pious place plagu plant pleas plight plung plural point polici polit polytheist poor pop popular portion portray pose posit positiv possess possibl postmodern potenti poverti power practic prais prayer pre pre-occupi preach precept precipic precis predecessor predestin predict premis prepar prescrib presenc present preserv pressur prestig prevail prevent previous primari prime primit princip principl prioriti privileg prize problem procedur proceed process produc product profil profit profound progress prohibit project proletariat promis proof propag proper prophet prophethood propon proport propos proposit protect protector provid provis psalm pseudo pseudo-mean psycholog public punish pure purifi puriti purpos purposeless pursu pursuit put qabr qiyāmah qualifi qualit qualiti quantit qudwatun queen queri question quick quit qur qura quran qāri ra race radic raf rain rais ramadhan rampant rang rank rapid rasul rather ration re re-interpret reach read readili real realiti realli realm realti reap reason rebelli rebellion receiv recipi recit reckon recogn recogniz recommend reconcil reconfigur reduc refer refin reflect regard regardless regim region regular rehears reinterpret reject relat relationship relativ relev reli religi religion remain remark remedi remind remot remov render renown repeat replac repli report repres represent reproduct requir requit research resign resist resolut resolv resourc respect respit respond respons rest result resurrect retribut return reunit reveal revel revers reward rhetor rid right righteous risalah rise rite ritual rival river role root ru ruboobeeyah rububiyyah rule ruler rulership run russel s-l-m s.w.t sabean sacr saeculum safeti safety/protection saffat said sail salam salat salm salut salvat sartr sat satan saw say sayest scale scapegoat scatter scholar school scienc scientif scope scriptur scrupul scrutin sea seal second sect secular secularist secur see seed seek seem seen seer seiz select self selfish semen send sender sendeth sens sensibl sent separ seri serious serv servant servic set settl seven sever sexual shafa shahadah shaitan shall shape share shari shariah shift ship shirk show sick side sifat sight sigmund sign signifi signific silm similar similitud simpl simpli simulacrum simultan sin sinc sincer singl sinner sir sit site situat skeptic skill sky slave slave-girl slide slightest smoke so-cal social societi sociolog sole solomon someon someth sometim somewhat son soon sort sought soul sourc south southeast sown speak speci special specif specifi spectacl specul speech sperm spinoza spirit spiritu spoke spoken spread spring stabl stalk stand standard stark start state statement statist status stay step stewart stone stop stori story-tel straight strata strength stress stretch strict strive studi sub sub-categori subject subjug submiss submit subordin subservi substitut succeed success succumb suffici suit sulalah sun sunan sunnah sunnan sunnatullah super superfici superior supernatur superstit supplic support supra suprem sure surrend survey surviv sustain susten swim swt symbol sympathet synthesi syphili syphilis-induc system systemat taalib taghut take taken tale tame taqlid taqwa target tasawur task taught tawhid tayyibat teach technic techniqu technolog teleolog telephon tell temporari tend tendenc term termin terribl test testifi testimoni text th thee theism theme thenc theocraci theologian theori therefor therefrom therein thereof thereto thesi thi thigh thing think thinker third thou though thought three throughout thus tida till time titil togeth told toler tomb took tool torment total toward tradit traditionalist tranquil transact transcend transform transgress transgressor transient transitori translat transmit transnat transpir transport travel travers treasur treat treatment tree tremend trend tri trial tribe trivia trivial true truli trust truth turn tutelag twenti twentieth twenty-first two type ubayi ultim uluhiyyah umar umbrella unabl unafraid unbelief unbeliev unchang unconsci uncontrol undergo undermin understand understood undoubt unemploy unfair unforgiv ung unif unifi uniqu unit uniti univers unjust unlik unnecessari unrestrain unseen unsustain unthank untir unto unwav unwil upon upper us use useless usher usual uswah uthmaan utter vagu vain valu valuabl valuat valueless vari various vast verb verifi verili vers versus vice viceger victim victori view vigil vigour villag vine violat virtu virtuous visibl vision visionari vocabulari voltair volum voluntari wa wa-al-sifat wag wahhada wahi walk want waqa wari warner wast watch water way weak wealth wear weight welfar well well-knit weltanschauung western whatev whenev wherea wherebi wherein wherewith whether whim white whoever whole wholeheart whomev whose wick wide wider widespread will wilt wisdom wish wit withdraw wither withhold within without withstand wold woman womb women word work world worldview worldwid worship worshipp worthi would wrong wrote wujud yasin/36 yat yatu yawm ye yea year yet yong you-thos young zakat zawjiyyah zinah zumar āfāq ākhirah ān ānic āzifah īmān ء آثَبءوم آخشة آرىَب آرَب آرِىَب آفبق آي آيَبَُُب آٌَاته آَخَش آَدََ آَدَََ آَرَب آَََبرٍٔ آََُِىا آََِٖب أ أئْزَُٔب أتاك ألػشاف أن أوفط أًٌَْ أٌََُـئِه أٌٛ٘١ت أَبَا أَحسََٓ أَحَ أَرْ أَزاد أَسٍَُ أَشد أَفَخعبُذَُْٚ أَفَغ١ْشَ أَمبوً أَن أَوٍّجُ أََْ أَْ أَ٠َُّٙب أُمخ أُوثَى ؤ ؤث ؤدذ ؤو ؤًََِ٘ ؤٌٍَْإَسِضِ ؤٌَى ؤٌََغِذ ؤَ ؤَئَّب ؤَئِرَا ؤَئٔزَا ؤَئٖٔ ؤَبِٖب ؤَحَبدِيثَ ؤَخَز ؤَدغَ ؤَدَذ ؤَدِغَٓ ؤَرََُِٕب ؤَزسَهَُْب ؤَسِثَبثّب ؤَسِثَؼَخٔ ؤَسِعٍََْٕبنَ ؤَسِعٍَْٕب ؤَسِعٍَْٕبن ؤَشِشَ ؤَعٍََُ ؤَؼَبعَ ؤَلْىَارَهَب ؤَو ؤَوِ ؤَوِدََُِٕب ؤََإْ ؤََذِٓ ؤََزَٔشّا ؤََعَ ؤََِش ؤَِغَبء ؤَِِشََ٘ب ؤَِِشِٖ ؤَِِٕ ؤَِٔ ؤَِٔشَإَْٔبٖ ؤَِٔفغِهُِِ ؤَِ٘ىَاءَ ؤَْ ؤَْْ ؤَٔذَاداً ؤَٖبٍَ ؤَٗهَب ؤُورٍٔ ؤُوٌَئٔه ؤِ إ إاله إي إٌ إٌَِٝ إٌِٝ إُِٓٛا إِاله إِثّب إِِ إِْه إِٔهٗ إٔهُٗ ئ ا اآلخرة األسّبء األعساف األٌُٛ٘١ت األَسِضِ األَفبل األَنْبَبة األَونِنيَ األُمٌٌْنَ اإلحسان اإلسالم اإلسالَ اإلسْالَ اإلعشاء اإليمان اإلٔسبْ اإل٠ّبْ اتم احهمَٛا ادْخٍُٛا اعجُدَُا اعِزَىَي اعِزَىْجَ افخَشٜ ال البَصِ التوازن الحمد الدار الدنٌا الذٌِنَ الذِي الرباوية السَّ الشمول العالمية العَالَمِيه الكتابَ الل اللَّهن النَّبٌٌِِّن الٌَب الِكم املايُى املبئدة املؼزذ انبقسة انخ انخىاش اند انشًىل انص انطَِّب انعبمليت انُسبء انْأخسَةَ انْجَّت انْحَيَب انْقسَازِ اهلل اوظُسْ اٌ اٌجخبس اٌجخبسٌ اٌجىَّخَ اٌجٓه اٌحعبة اٌخَ اٌدوٍب اٌدوٍَب اٌذجلخ اٌذَٓ اٌذٔ١ب اٌز اٌزَٓ اٌسظبٌخ اٌسهالَ اٌسٍُ اٌسّبٚاث اٌسّ١ع اٌشثبُٔخ اٌشصاق اٌشمطُ اٌشهح١ُ اٌش١طب اٌش١طَبْ اٌصَّبٌِحبدَ اٌطَّبغُُد اٌظ اٌع اٌعبجٍَخَ اٌعصٌص اٌعٍٍم اٌعَض٠ض اٌغَ١ب اٌؽ اٌؽِّجَبد اٌمحعىٍِه اٌمىرثٍِه اٌمَدٌم اٌمَمس اٌهزِ٠َٓ اٌىجُح اٌىزَبة اٌىٍََّبز اٌىَّبز اٌىَّبض اٌٍ اٌٍََّْبئٔىَ اٌٍََّْبئٔىَخَ اٌٍَٗ اٌَّْىَاصََِٓ اٌُّْعِغَخ اٌّحس اٌْ اٌْأَخٔشَ اٌْإَسِض اٌْإَسِضَ اٌْإَعِىَاقِ اٌْةِِٔغَبْ اٌْج اٌْخَبٌٔمٔني اٌْذ اٌْذََُبحَ اٌْؼ اٌْؼٍََمَخ اٌْؼَبٌَّٔنيَ اٌْؼَضَِضِ اٌْؼٔ اٌْؼٔظَبَ اٌْؼٔمَبة اٌْفَٖب اٌْمغِػَ اٌْمَُٔبَِخٔ اٌْىٔزَبة اٌْىٔزَبةَ اٌٖب اٌٖجِٗىْ اٌٗؽْفَخ اٌ١ََٛ اَخسح اَخسحَ اَخسحِ اَِزْ اٖ اٖر اٖمًَ ا٢خش ا٢خشة ا٢خِشَ ب بال ببهلل ببٌمذسخ١شٖ ببٌ١َٛ بسِ بشس بىخب بًٌَِ بًََّب بٌََُِِٕب بٌَُِِه بٌَُِِهَ بٌَُِِهُِِ بٌَُِِٗٔ بٌِْ بَعَ بَعِضبً بَعِضَ بَّب بِ بِال بِبهللِ بِثشَاَُُ٘ٔ بِثِشَاَُُ٘ٔ بِرْ بِغَِيسِ بِْْ بِٖب بِٖٗ بّالئىخ بْ بٗ ة ت تجد تجدَ تحْ تراه تعبد تعملُون تقوى تنسى توحيد ث ثبٌغذوح ثىُ ثًَْ ثًِ ثٍَِٕ ثَشٔريّا ثَعَثىَب ثَعْضٍُم ثَعْط ثَؼَثَْٕب ثَؼِذ ثَؼِذَ ثَؼِذٖٔٔ ثَؼِطٍ ثَؼِع ثََُِٕ ثَُِٓ ثَِّب ثَِٕب ثُ ثُم ثِأَمبوٍِِّىم ثِبٌٍََّْبئٔىَخٔ ثِبٌْ ثِبٌْذ ثِبٌْذَك ثِشِّ ثِهَب ثِّصَبثُِخ ثِٗٔ ج جبٌَدَُا جع جٍَىَّم جَ جَبء جَذَٔذاً جَؼٍَ جَؼٍَْٕبٖ جَٕحُ جَٖ جُُن ح حزَّى حصىز حعىَخً حغهىا حه حي حَأث١ّب حَخهبِعُٛا حَِخسَا حِسَبة خ خالَق خالِقُ خطُٛاث خلب خلَقكم خه خٍك خٍَب خٍَمجُ خٍَمَ خٍَمَُٗ خٍَمَْٕب خٍََب خٍََكَ خٍْمب خٍْمًب خَ خَالَئٔفَ خَجِ خَشِدَيٍ خَىِ خَيِسَ خَُِ د ديُكى دًَٖ دَا دَاس دَبعٔجِني دَذَٔذًا دَزجبدٍ دَس دَشَجّب دَعْ دَغََٕخ دَفُٔظًب دَُن دَُِٕفب دَُْٚ دَِٕٔ دَٕٔبً دَٖخ دُْٚ دِ٠ًٕب دِ٠َٕىُ دٔجَبسَح دٔ١ب د٠ٓ ذ ذوساً ذوَس ذٌِهَ ذَكَسٍ ر رب رجَ رسلِنَا رغَُِى رؼزذوا رؼغشوا رم ري رٌَٔه رٌَٔهَ رٌِه رٌِهَ رَ رَإْرَُٕٔب رَجد رَجدٌالً رَجْ رَحْ رَذِ رَغ رَغٍُّّٔب رَغَبءَُىَْ رَؼَِّ رَفضٍال رَفْعًٍُٔب رَمدٌس رَمُىُىا رَمْذَٔ رَىًَّ رَىٍُّّٔب رَٖجِ رَٖجِؼُىا رَٖخٔ رُدْزنَ رُصُٔجَ رٕفشوا ز زئيت زثَّىَب زثِّه زثِّهَ زخ زظُُالً زىِجُُا س سالم سالِب سبحاوَك سبٛب١ت سثٕ سد سع سعً سنَّة سواٖ سي سًَِعَُِب سَ سَعُىي سَعُىًٌب سَلُٔجّب سَوَاعٍَٔ سََٖٕب سَٖ سَٖبِّٔنيَ سَٖثهَ سَٗه سُ سُوال سُول سِجَبًٌب سِّئَتً سِّهُِ ش شع شًء شًءٍ شٍَِءٍ شَجَش شَذَٔ شَه شَهِذَِٔب شَُِئًب شَٟء شِـرك ش١ئًب ص صشاط صَ صَبنِحبً صَثُىسّاوَ صَوِجَهَب صََِٕزَ ض ضَ ط طَٛعًب ظ ظبثِك ظجٍَُىَب ظسٌع ظعٍٍََب ظعٍٍُُم ظىَه ظُهُىسُِِ٘ٔ ظُُءاً ظُُزاً ع عجًُ عجٍَّىَب عذ عراة عطَبء عظ عل علَى عمسان عه عًَِمَ عٍَبٌَخ عٍَى عٍَٝ عٍَ١ىُ عَبد عَبلِجَخُ عَبٌُِ عَجِغ عَشَِ عَهَيِهِىِ عَىَاء عََّبء عََّبوَادٕ عُى غ غٍجٗ غَبفٍٔني غَُِش غ١ْشَ ػز ػًٍََ ػٍََمَخ ػٍَََُِٕب ػٍََُِ ػٍََُِه ػٍََُِهُِِ ػٍَُِه ػٍَُِهَ ػَزَاة ػَغًَ ػَهِذ ػَِٓ ػَِٕ ػَٓ ػِٕٔذ ػّ ػٔجَبدّا ػٔظَبِبً ػٔظَبِّب ؼ ؼٍُُُٕٔ ؼَبئٔؼٔنيَ ؼَىِػبً ف فإِن فإِنه فبطس فش فصهج فغذدوا فً فًِ فٌما فٍٍَِب فٍَب فٍََب فٍََه فٍََهٍ فٍََٓ فٍَُْذِزَس فٍِىَب فٍٔ فَ فَأٌََُئِه فَأَُْ فَإَحِبَعَُِب فَئِذا فَبجْ فَبذوسَُا فَبوظُسَُا فَبُعِداً فَبِٔزَهُىا فَة فَخٍَمَْٕب فَزَجَبسَن فَضٍَّىَب فَعٍسَُا فَغََُمُىٌُىْ فَغَُِٕغٔعُىْ فَؽَشَ فَمعَب فَمهَ فَمَبي فَمَذ فَمَذِ فَهَب فَىَغَىَِٔب فَىِقَ فَىِلٔهَب فََُ فََِّٓ فََّب فَُونَئِكَ فَُّٔب فُٔهَب فِيها فِيهَب فِٟ فٔزَِٕخ ف١ٙب ق قدْ قَب قَبُىا قَدِ قَىِوِ ك كأ كانوا كانَ كفر كل كمِثلِه ل لجٍِىم لد لفًِ لم لنَا لًْ لٌسَ لَ لَبي لَبٌَزَب لَبٌُىا لَج لَجٍِٔه لَجِ لَدَّزْ لَذ لَشَاس لَشَِجب لَصَصَِٕب لَضٍزُم لَعَُِذَ لَىٍَِ لُىٌُىا لِسنة لِسنتِنَا لِلَّه لِ١ْال م مؤْ مب مبٌْن محْ مد مدحُُزاً مرمُمبً مشىُزاً مظٍِمُنَ ممب من منهم مه مهْ مىًُ مىَبشي مىَبظىىم مٌِع مَا مَنْ مُحَ مِن مِنْ مِهَ مِّنْ ن نصٌبك نهى نهىجىد نًََبِ نَ نَقَدِ نَىِ ه هللا هللاَ هللاُ هللاِ هللِ هيَ هَرَا هَرِ هُو هِ هِث و وآخر وؤثششوا وإِنْ وابتغ واعزؼُٕىا وال والحكمَة واٌشودخ وبفش وبن وبنَ وتَحِيتهن وثششوا وجَس وخَ وروسوم وشٍء وعجُُا وفس وكٌِل ولبرٍىا ولبسثىا ولكِنْ ولَنْ ومَا وهللاُ وهُو وي وً وًِّ وٌ وٌال وٌعلمهم وٌََ وٌََب وٌََؼ وٌََمَذ وٌََىِٔٓ وٌَْزَِٕ وٌُزكٌهم وٌٓ وٍََ٘ٔ وٍْفَ وَ وَآبَب وَآَرََُِٕب وَؤَث وَؤَشِهَذَ وَؤَصٍَِخَ وَؤَظ وَؤَوِدًَ وَؤَوِدََُِٕب وَؤَِٔضٌََْٕب وَؤَٗىةَ وَإٌصَبسَي وَادٔذَحٕ وَاشِشَثُىا وَاٌ وَاٌَُْىََِ وَاٌَّْ وَاٌُٗ وَاٌْ وَاٌْأخٔشَ وَاٌْإَسِدَبََ وَاٌْإَعِجَبغٔ وَاٌْجَذِشِ وَاٌٖجِّني وَاٌٖجِّنيَ وَاٖ وَاٖجَغَ وَاٖر وَاٖمُىا وَب وَبفهت وَبيُ وَبٌعُسْ وَبَْ وَبِر وَبِعَِّبػ وَبِعَِّبػًَُٔ وَبِعِذَبقَ وَبِْْ وَبِٖ وَبْ وَث وَثَبسَنَ وَثَِّب وَثٔري وَثٔريّا وَجهَ وَجَعَهَُْب وَجَؼًَ وَجِريّا وَحَص وَخٍََكَ وَدٍََّْٕب وَدٔفْظبً وَرَجِؼَ وَرَوَش وَسفَغَ وَسَصَلَْٕب وَسُفَبرب وَسِّه وَشَبء وَشِ٘بً وَصٍت وَصٍساً وَصَٖٖب وَظ وَعٍَخ وَعٍََُِّبْ وَعِظَبيّب وَػَزَىِا وَػُٔغًَ وَفَعٍَْٕب وَكَّب وَلَ وَلَبيَ وَلَبٌُىْا وَلَبُىا وَمٍِسا وَو وَوٍُىا وَوَفًَ وَيٍَِ وََؼِمُىة وََؼِمُىةَ وََمُىٌُىْ وََمْؽَ وََُىُظَ وََِب وََِِٓ وََِٓ وََّب وََّشٍٔ وََ٘بسُوَْ وَُغ وَُفْغِذُوَْ وَِٕ وُ وُىُٔىْا وُّسٌد وُّمد وِ وِغ ى ىاهُ ي يف يٍَِ يٍِِ يَب يَخَب يَدِ يِثْمَ يِثْهَهَب يِخَُِب ً ًٌَُ ًٍَّْ ًٍُب ًَ ًََُ ًُ ًُٔ ًّ ًْ ًٔ ً٘ب ٌ ٌر ٌزٞ ٌغ ٌغٛا ٌىجَغً ٌىُ ٌٍ ٌٍسٍُ ٌٍََب ٌٍَُم ٌٍَُّم ٌٍَِّبً ٌٍَّب ٌٍَّْط ٌٍٔ ٌٍٖٔبطِ ٌٍٗ ٌَ ٌَب ٌَجد ٌَدخٍُُنَ ٌَذِّّب ٌَراك ٌَزَىْ ٌَصْ ٌَعجَحُُن ٌَعمًْ ٌَغَ ٌَـؤُالء ٌَـئِهَ ٌَمع ٌَمَذ ٌَمَذٔ ٌَمُُي ٌَهَب ٌَىٌَِب ٌَىٍَدٌَىٍَُّم ٌَىُ ٌَىِ ٌََـؤُالء ٌََمَد ٌََه ٌََُخسحُ ٌََّجِؼُىثُىْ ٌََٙب ٌَُ ٌَُُ ٌَُِِٔٗ ٌَُٔ ٌَُٔىَِِ ٌَُٚٗ ٌَّٔٓ ٌَٗ ٌُال ٌُجْ ٌُسٌد ٌُظٍَمُنَ ٌُم ٌُٔجَِّٓ ٌِ ٌِعىَّذ ٌِعىَّذِ ٌِمعزَمس ٌِمه ٌِّٓ ٌْهم ٌٔجشَشٍ ٌٔغَذٕ ٌٔمَبءََٔب ٌ١عبُذ ٍ ٍث ٍَ ٍَذ ٍَه ٍََِ ٍَُُِٔ ٍَُٔ ٍَّ ٍُ ٍُْمًَ ٍِ ٍِّ ٍّ ٍْىَب ٍٔ ٍٗ َ َآٌَخ َأَوجَس َؤسَبط َؤسَبطِري َإِنَّ َإْ َإْرَُٖٔ َإْو َا َاجْ َاحق َال َالَ َاٌشمطُ َاٌمَمس َاٌَّرٌهَ َب َبةِ َبدٕ َتراه َتكن َث َثى َثًٍَ َج َجِ َجِذُوا َحِ َخ َذِضَُى َرب َزَف َسو َش َشبد َشق َشَب َشِ َظعى َغش َغشوا َؼِ َفص َفًِ َفَْ َك َلِىَب َم َمب َمبرٍىٔىُ َمه َمهْ َمىٍُم َه َهللاُ َو َى َىش َىََِ َىَُِِِِٓ َىَِ َىُىَْ َىْجُ َي ََ ََب ََبئ ََيِ َََُِب ََُب ََُِٕب ََِِب ََّٗ ََٗب َُ َُإُِِٔىْ َُح َُصُٔجَ َُىصًََ َُُ َُُِِٔ َُِّجِ َُِّيَب َُِٗٔب َُّ َُّب َُّى َُْ َُْٛ َُٔب َِ َِب َِبيِ َِزًَ َِغِجِذٕ َِؼَ َِىٔني َِِٓ َِِٖٕب َِّ َِْ َِٓ َِٔٓ َِٕمُعُىْ َِٖذِ َّ َّادِ َّب َّبٌٔ َّتً َّخَ َّدُوا َّزٌٔ َّزََٔٓ َّزَٔٓ َّس َّؼَبََ َّؼَِٕ َّقْىَي َّللا َّللاَ َّللاِ َّيب َّٖبء َّٗ َّٗٔ َّٚللاُ َْ َْْ َٓ َٓ٠ َٔ َٔز َٔزَٔشّا َٔشَي َٔفْ َٔفْظٍ َٔمْ َٔمْصُصِ َٔهَب َٕ َٕحْ َ٘ب َ٘زَا ُ ُؤْ ُاِثٔ ُاِرَُٔ ُاِيُِىٌَ ُاِيِ ُجصَي ُح ُحسَابّب ُخًَِ ُخَب ُخَبٌٔفُىْ ُذ ُذغِ ُذُوسِ ُذٔت ُزُو ُزُوا ُس ُسَ ُشَ ُشِ ُص ُض ُظٍَْ ُعًٍب ُعِدََِب ُعِىَح ُغٍٔ ُغِشِفُىا ُغِشِفٔني ُغِهُِ ُؼ ُؼُٔ ُؽْفَخً ُؽٔغِ ُف ُفْشِ ُم ُهََُب ُهَُْب ُو ُوا ُود ُوعَ ُونِي ُوَْ ُى ُىا ُىسّا ُىطَ ُىنَ ُىيَ ُىيِ ُىٌِ ُىَ ُىَُْ ُىَْ ُىُهَب ُىُىا ُىُىٌَ ُىْ ُي ُيسِشَُىٌَ ُُ ُُىٌَ ُُُِِٕ ُُِ ُُ٘ ُِ ُِعِغَخً ُِىع ُِىعًَ ُِّّىا ُِٔثَبلٔٗٔ ُِٔضِي ُِٔضِيَ ُِٕ ُِٕذَ ُِٕٗ ُّ ُّىا ُْ ُْْ ُْٕٛ ُْٚ ُٔ ُٔىحٍ ُٖب ُ٘ىَ ُ٘ٛ ُٚ ُٚ٘ٛ ُ١ ُ١ٍَِ ُ١ِ ِ ِال ِب ِبذَا ِث ِثٗٔ ِحس ِسخَم ِشو ِع ِغٍِٔ ِغِ ِم ِن ِو ِى ِِ ِِْٓ ِِٔٓ ِِٕٔ ِِٕٔهَب ِّ ِّقَىِوٍ ِّوْشَ ِّيَ ِّٖزَ ِْ ِْْ ِْٓ ِٓ ِٔ ِٔثْمَبيَ ِٔعّخِٟ ِٔٓ ِ٘ ِٚب ِٚٓ ّ ّغ ّنك ّٓ ْ ْبدٌِال ْبل ْبلَك ْتلُو ْه ْوا ٓ ٓ٘ ٓ١ ٓ١ِ ٓ١ٕ ٔ ٔغَِ ٔٗ ٕ ٕجى ٕخ ٕى ٕٕ ٖ ٖاس ٖب ٖبئٍٔٔنيَ ٖبثِئٔنيَ ٖبدٔلٔني ٖجًُِِ ٖح ٖحَ ٖخ ٖخٕ ٖسَ ٖعُى ٖي ٖٓ ٗ ٗىَْ ٚأَحسُٕٛا ٚأَحّّجُ ٚإٌَِ١ٗ ٚإْْ ٚاألَسْ ٚاإلٔسَ ٚال ٚاٌشَٙبدة ٚاٌصفبث ٚاٌهزِ٠َٓ ٚبَذَأ ٚحذأ١ت ٚحَٛوً ٚسض١جُ ٚشش ٚوَشْ ٚ٠َغفِش ٚ٠َٙذٞ ٛا ٠سّعَُْٛ ٠هبخَغ ٠هشَبء ٠َب ٠َبغَْٛ ٠َذعُٛ ٠َضُشُّ ٠َغفِش ٠َٕفَعُىُ ٠ُحبُّ ٠ُشْ ٠ُّششن ٠ُّششنْ ٠ُّمبً ḥāqqah