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God and the City: Fiqh and Urbanisation in modern Middle East

-By A. Ishola

Lightening over World's tallest building, Dubai's Burj Khalifa. Photo by Alisdair Miller.


“The glory and pride of exaltation must be in it,” described influential architect Louis Sullivan of the skyscraper, “It must be every inch a proud and soaring thing, rising in sheer exaltation…” In Islam, pride is recognised as the right of God alone, whilst arrogance is a characteristic of the Satan and detested in all its guises.

One of the reasons God destroyed Pharaoh was his arrogance in commissioning a tower tall enough that he may look upon the face of God. The blessed Prophet also mentioned one of the signs of the end of time as being the competing in construction of tall buildings.

It was narrated that the Prophet (SAW) said: “No one who has an atom’s-weight of arrogance in his heart will enter Paradise.” A man said, “O Messenger of Allah, what if a man likes his clothes and his shoes to look good?” He said, “Allah is Beautiful and loves beauty. Arrogance means rejecting the truth and looking down on people.”

I emphasise “looking down on people.”

The concept of “beauty without arrogance” is of strong influence on building design and elevation and in traditional Islamic cities. A building is expected to be of humble height and design, whilst respecting urfi and fiqh factors. Adornment was reserved for the interior. With these principles, cities like Toledo, Baghdad and Damascus led the world in urban planning and design.

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Islamic Government According to Imam Ali (RA)

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Upon appointing Malik Al-Ashtar as the governor of Eygpt, Imam Ali ibn Abi Talib [a] sent a letter advising Malik in his post. This letter is an invaluable document highlighting the Imam’s outlook towards government, societal needs and the value and rights of a human being in society. It is a message of significant importance and a reminder to Muslims today of the Islamic viewpoint towards Islamic government.

The Richest Treasure

Be it known to you, O, Malik, that I am sending you as Governor to a country which in the past has experienced both just and unjust rule. Men will scrutinize your actions with a searching eye, even as you used to scrutinize the actions of those before you, and speak of you even as you did speak of them. The fact is that the public speak well of only those who do good. It is they who furnish the proof of your actions. Hence the richest treasure that you may covet would be the treasure of good deeds. [Read more]

Kalam and Falsafa in Judaism and Islam: Differences, Similarities and Mutual Influences

-By A. Ishola

Statue of Averroes (Ibn Rushd), Cordoba, Spain.

The Cambridge Advanced Learners Dictionary defines jurisprudence as “the study of law and the principles on which law is based. Divine Law calls upon man to search for the secrets of God’s creation; to learn the secrets of the Law itself, especially in matters of God’s attributes, the character of the revelation, and man’s responsibilities. The two most influential concepts in Judeo-Islamic jurisprudence are the philosophical concepts of kalam (speculative theology) and falsafa (arabized Greek philosophy).

Kalam was founded by Wasil ibn Ata (700–748) who sought to investigate and justify Islamic process by means of logic. This was especially important as Islam was spreading from simple pagan regions to regions of deep philosophical and intellectual heritage. Ibn Ata and those who followed him felt that in order for Islamic authority to be maintained and the new Legal System to be respected by these newly conquered peoples, the Faith would have to stand up to any philosophical challenged posed by them. [Read more]

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