Pluralistic Globalism
Many monotheists, including many Muslims, who themselves adhere to certain way of thinking and a certain pattern of behaviour, also believe that all good people have to fit in their frame. Tolerating differences in "others" has not become fundamental in our thinking nor in our faith, where dogma has overshadowed morality and behaviour. Diversity within unity has not yet been recognized as being essential among Muslims and among all human beings. Horrible crimes are committed in the name of religion all over the world: in Northern Ireland, in Bosnia, in Algeria, in the Indian subcontinent and Sri Lanka and elsewhere. "Ethnic-cleansing" has become a familiar term in the political glossary, and ethnic conflicts cover the whole world; the ethnic mass massacres in Africa, South of The Sahara are just one tragic example. Conflicts resulting from ethnic and religious differences, or born from chauvinistic nationalism and a fanatic following of ideologies, have been happening all through history, and Muslims and monotheists have not been an exception. Furthermore, modern technology and evil growth of terrorism and weapons of mass destruction have contributed to horrible practices aimed at destroying the "others," efforts that would bring with them a total self-destruction of the whole human race.
Movement and Action
Movement is the constituent element of Islamic society, and this is what gives birth to it. Initially, the faith comes from its divine source, conveyed by God's Messenger in word and deed. In later generations, it is represented by advocates of the divine faith. Some people will respond to this advocacy, and they are met with resistance, and subjected to persecution by tyrannical regimes implementing different forms of Jahiliyyah. Some may succumb to persecution and turn away from the faith and its advocating movement, while others remain steadfast. Some of the latter may become martyrs, and others continue the struggle until God has judged between them and their opponents. This latter group will be granted victory by God, who makes them a means of fulfilling His will. He fulfils His promise to them of victory and power, so that they can establish the rule of divine faith. The victory is not theirs as a personal gain or reward. It is a victory of their message, so that they establish God's Lordship of mankind.
Movement and Action
Movement is the constituent element of Islamic society, and this is what gives birth to it. Initially, the faith comes from its divine source, conveyed by God's Messenger in word and deed. In later generations, it is represented by advocates of the divine faith. Some people will respond to this advocacy, and they are met with resistance, and subjected to persecution by tyrannical regimes implementing different forms of Jahiliyyah. Some may succumb to persecution and turn away from the faith and its advocating movement, while others remain steadfast. Some of the latter may become martyrs, and others continue the struggle until God has judged between them and their opponents. This latter group will be granted victory by God, who makes them a means of fulfilling His will. He fulfils His promise to them of victory and power, so that they can establish the rule of divine faith. The victory is not theirs as a personal gain or reward. It is a victory of their message, so that they establish God's Lordship of mankind.
Meaning of ‘Association’
Indisputable Reliability
God has set the Quran apart through its distinct arrangement, style and structural unity, as well as through its contents, the ease with which it can be memorized, its impact, and the inability of its contemporaries, or anyone else for that matter, to meet the challenge to produce something comparable to it. He has declared the Quran above doubt and suspicion, free of contradiction and, hence, of indisputable reliability, its verses clear and unambiguous. The Quran's authenticity does not depend, nor should it depend, on any narrative, however well-attested it might happen to be. Its definitive certainty is founded on the fact that it is the speech of God to which no falsehood can gain access in any way whatsoever. The Prophet received it through Gabriel, and as he began reciting it to others at God's command, he inspired in them the desire to memorize and recite it, to teach it and circulate it both orally and in writing. Yet it was God who undertook to gather it together in the Prophet's mind, causing him to recite it properly, making its meanings clear, and preserving it.