Our Liege Lord and Master Ali said, “The world is passing by and the afterlife is coming head-on and each has children, so be a child of the afterlife not a child of the world, for today there is effort without accountability, yet tomorrow there is accountability without work!” The ideas of ‘development’ (tatawwur), and ‘progress’ (taqaddum) and ‘renewal’ (tajdīd) and ‘renaissance’ (nahdah) have been used in the past decades by Muslim thinkers, politicians and pundits. Inherent in these words, particularly development, is the idea of moving away from principles and foundations. Though at times it is necessary to do so in order that applications may be applied, it is ever important to be near enough to them to remain in contact with them in order for them to be effective.
is a popular statement we quote to delineate that in Islam there is no withdrawal from the world. There is no unnaturalness and synthetic in Islam but only the organic and primordial. True, in the Christian and Buddhist expressions, indeed this may be so, but what this statement does mean is that contemplatives (dhakirun/dhakirat) must not withdraw from the world, but that the world must be withdrawn from them, the intrinsic idea of asceticism and meditative contemplation upon Allah is in no way affected.
“If you would trust in God as is His right to be trusted He would give you your provision as He gives it to the birds, they leave their roosts hungry and return satiated”, said the final universal Messenger, Muhammad. Similarly the author of the Gospel of Mathew has his closest brother, Jesus saying to the crowds around him, “Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they?” A little later he addressed them as, “O you of little faith?”
Salvation/Salus of God
Confusion exists with those who out of ignorance or ill intent to the true nature of God’s activity in the salus of humanity via muhammadi. Those who are in this confusion hold that those of faith in the descent of the Word of God and the prophetic office of Muhammad can have no certainty of the salvation extended by God, and that those of faith are securing their own salvation, that the gratia of God has no place in via muhammadi. The effort of this work is to show that it is only from God, by God and in God that the Muslim is in a station of amn , or security, that it is faithful fidelity and trust in God which is the foundation of all salvation, and that Muhammad is the means to this, that God has responded in kind to false doctrines projected upon Him, thus removing the falsity of idols, whether as objects of adoration or as false doctrine. The following need exposition: