Islam

TOWARDS UNDERSTANDING ISLAM

BY Sayyid Abul Ala Maududi

Source: U K I M Dawah Centre

EDITOR'S PREFACE

Ours is an age of anxiety and restlessness. A change is imperceptibly overtaking the

world. The old order is disintegrating; the new one is, however, yet to come. And history

tells us that such ages of restlessness have also been periods of birth for new movements

and cultures. The world is in the grip of a tension and awaits a twentieth-century

renaissance of man.

A significant feature of the present century is the new and wide-spread trend of Islam

revival. After a long period of stagnation the world of Islam is rising from its stupor. A

new awakening has appeared on the horizon; a new life is being infused into the

community of Islam. This trend is visible in every country and at every place and has

within it the possibilities of its becoming the harbinger of a new age.

But this revivalist trend can become the messenger of a New only if is accompanied by

an intellectual revolution-a thorough appraisal of the intellectual and cultural heritage of

Islam and its representation to the world in the language of today. Thus the importance of

Dr. Muhammad Iqbal and Maulana Maududi as the authors of this new intellectual

awakening is immense. Maulana Maududi is the author of more than eighty books and

pamphlets on Islam and has written more or less on each and every aspect of Islamic

culture. His writings have provided the present-day revival of Islam with its intellectual

foundations.

TOWARDS UNDERSTANDING ISLAM also is one of his important book. It is an

elementary study of Islam and a simple, understandable and unsophisticated

interpretation of the religion for the younger folk. It has not been written in the brow-

beaten style of theology books, through which the reader gets enmeshed in a quagmire of

legal quibbling and is unable to understand the real spirit and message of Islam. The work

is simple exposition of Islam, its approach to life, the articles of faith, its worships and

prayers and the scheme of life which it envisages. The method of exposition used in the

book is the same as adopted in the Qur'an itself and an attempt has been made to present

in it a summary of the teachings of Islam. And as the book is primarily for the students

and younger people, the discussion has been made to burden the mind of the reader with

difficult or philosophic dissertations.

Originally the book was written in 1932 in Urdu and was intended as a test-book for

students of the higher classes and the general public. It filled an important gap and

became a primer of Islam. Most of the schools and colleges of the indo-Pakistan sub-

continent adopted it as a text- book in theology and made its study a part of their

curricula. It has been translated into Arabic, Hindi, Bengali, Gujrati, Sindhi, Tamil,

Turkish, Japanese and French languages. Realizing its importance for the English-

reading public, the late Dr. Abdul Ghani translated it into English in 1940. But for a

number of reasons, including the fact that in the latest editions of the Urdu text the author

had made certain additions and alterations the need has long been felt for a new

translation. I have made an attempt to fulfill this need. The present translation is

altogether a new one and only a few pages of the earlier translation have been embodied

in it, and these too with necessary changes and alterations. The text on which it is based

is that of the sixteenth (revised) edition of the Risala-e-Diniyat.

Strictly speaking it is not a literal world-for-word translation of the original text. I have

tried to follow the original as faithfully as possible, but have departed from a strictly

literal rendering wherever necessary in the interest of the language. I have also added

explanatory notes wherever necessary.

The learned author has, however, been kind enough to go through the translation, which

therefore has his approval and the reader can rest assured that the translation is a faithful

one.

I am grateful to all those friends who have kindly helped me in the preparation of this

book. I am particularly grateful to khwaja Abdul wahid who went through the manuscript

and gave me very helpful suggestions and to my friend Mr. Ansar Azam who assisted me

in the translation of Chapters 5 and Chapters 6. My thanks are also due to Mr. Shahzad

Muhammad who ungrudgingly typed form my badly written manuscript again and again.

KHURSHID AHMAD

1,New Queens Road

Karachi

23 rd March, 1959

FOREWORD

The present edition of TOWARDS UNDER STANDING ISLAM is not only a new

translation of my book Risala-e-Diniyat but is also an entirely new and revised edition of

it. The first edition of the book which was revised edition of it. The first edition of the

book which was rendered into English by the late Dr. Abdul Guhani (Director of public

instruction, Afghanistan), was very brief and sketchy. Unfortunately), was very brief

sketchy. Unfortunately Dr. Abdul Ghani passed away immediately after the completion

of the translation and thus he did not live to improve and revise it. Later on I revised the

original book and made substantial additions to it. Now Mr. Khurshid Ahmad has very

ably and skillfully rendered a new translation of the revised edition of Risala-e-Diniyat

and my heartfelt thanks are due to him for this labour of love. I am confident that in this

new form the book will be much more useful for the purpose for which it has been

written.

My purpose in writing this book has been to provide all those persons -Muslims non-

Muslims-who have no access to the original sources of Islam with a brief treatise giving a

lucid, comprehensive and all-embracing view of Islam. That is why I have avoided

discussion over the minute details and have endeavored to portray the entire picture of

Islam in one perspective. Moreover, I have not confined myself to stating what we

Muslims believe in and stand for, but have also tried to explain the rational bases of our

beliefs. Similarly I have not only presented the Islamic modes of worship and the outlines

of the Islamic way of life but have also tried to unveil the wisdom behind them. I hope

this small treatise will go a long way to satisfy the intellectual cravings of the Muslim

youth and will help the non-Muslims in understanding our real position.

Lahore

11 th September,1960

ABUL A'LA MAWDUDI

CHAPTER 1

THE MEANING OF ISLAM

Every religion of the world has been named either after the name of its founder or after

the community and nation in which that religion took its birth. For instance, Christianity

takes its appellation from the name of its prophet Jesus Christ; Zoroastrians from its

founder zoroaster; and Judaism, the religion of the Jews, from the name of the tribe Judah

(of the country of judea) wherein it took its birth. Similar is the case with other religions.

But not so with Islam. This religion enjoys the unique distinction of having no such

association with any particular person or people. The word ‘Islam’ does not confer any

such relationship-for it does not belong to any particular person, people, or country. It is

neither the product of any human mind nor is it confined to any particular community. It

is a universal religion and its objective is to create and cultivate in man the quality and

attitude of Islam.

Islam, as a matter of fact, is an attributive title. Whosoever possesses this attributive, may

he belong to any race, community, country, or clan, is a Muslim. According to the Qur'an

(the Holy Book of the Muslims), among every people and in all ages there have been

good and righteous people who possessed this attribute of them were and are Muslims.

This automatically brings us to the question: What does Islam mean? And who is a

Muslim?

ISLAM - WHAT DOES IT MEAN?

‘Islam’ is an Arabic word and connotes submission, surrender, and obedience As a

religion, Islam stands for complete submission and obedience to Allah and that is why it

is called ‘ISLAM’. Everyone can see that the universe we live in is an orderly universe.

There is law and order among all the units that comprise this universe. Everything is

assigned a place in a grand scheme, which is working in a magnificent and superb way.

The sun, the moon, the stars and in fact all the heavenly bodies are knit together in a

splendid system. They follow an unalterable law and do not make even the slightest

deviation from their ordained course. The earth rotates on its own axis and in its

revolution round the sun scrupulously follows the path laid down for it. Similarly,

everything in the world, from the little whirling electron to the mighty nebulae, invariably

follows its own laws. Matter energy, and life-all obey their laws and grow and change

and live and die in accordance with those laws. EVEN in the human world the laws of

nature are quite manifest. Man's birth, growth, and life are all regulated by a set of

biological laws. He derives sustenance from nature in

Accordance with an unalterable law. All the organs of his body from the small tissues to

the heart and the brain are governed by the laws prescribed for them. In Short, ours is a

law-governed universe and everything in it is following the course that has been ordained

for it. This powerful, all-pervasive law, which governs all that comprises the universe,

from the tiniest specks of dust to the magnificent galaxies in high heavens, is the law of

God, the creator and ruler of the universe. As the entire creation obeys the law of God,

the whole universe, therefore, literally follows the religion of Islam-for Islam signifies

nothing but obedience and submission to Allah, the Lord of the universe. The sun, the

moon, the earth, and all other heavenly bodies are thus ‘Muslim’. So is the case with air,

water, and heat, stones, trees, and animals. Everything in the universe is ‘Muslim’ for it

obeys God by submission to his laws. Even a man who refuses to believe in God, or

offers his worship to someone other than Allah has perforce to be a ‘Muslim’ as far as his

bodily existence is concerned. For his entire life, from the embryonic stage to the body’s

dissolution info dust after death, and every tissue of his muscles and every limb of his

body follow the course prescribed for each by God’s law. His very tongue which, on

account of his ignorance, advocates the denial of God or professes multiple deities, is in

its very nature a ‘Muslim’. His head which he wantonly bows to other besides Allah is a

born Muslim. His heart wherein, through his lack of true knowledge, he cherishes love

and reverence for others, is ‘Muslim’ by intuition. These are all obedient to the divine

Law, and their functions and movements are governed by the injunctions of that law

alone. This, in short, is the real position of man and the universe. Let us now examine the

problem in a different light. Man is so constituted that there are two aspects of his life:

two distinct spheres of his activity. One is the sphere in which he finds himself totally

regulated by the Divine Law. He cannot budge an inch or move a step away from it. Nor

can he evade it in any way or from. In fact, like other creatures, he is completely caught

in the grip of the law of nature and is bound to follow it. But there is another sphere of his

activity as well. He has been endowed with reason and intellect. He has the power to

think and form judgments, to choose and reject, and to adopt and spurn. He is free to

adopt whatever course of life chooses. He can embrace any faith, adopt any way of life

and formulate his living according to whatever ideologies he likes. He may prepare his

own code of conduct or accept one formulated by others. He has been bestowed with free

will and can chalk out his own course of behaviour. In this latter aspect, he, unlike the

other creatures, has been given freedom of thought, choice, and action.

Both these aspects distinctly co-exist in man’s life.

In the first he, like all other creatures, is a born Muslim, invariably obeys the injunctions

of God, and is bound to remain so. As far as the second aspect is concerned, he is free to

become or not to become a Muslim. Here he has been given the freedom of choice-and it

is the way a person exercises this freedom, which divides mankind into two groups:

believers and non-believers. An individual who chooses to acknowledge his creator,

accepts Him as his real Master, honestly and scrupulously submits to His laws and

injunctions and follows the code He has revealed unto man for his individual and social

life, thereby becomes a perfect Muslim. He has, so to say, achieved completeness in his

Islam by consciously deciding to obey God in the domain in which he was endowed with

freedom and choice. Now his entire life has become one of submission to God and there

is no conflict in his personality. He is a perfect Muslim and his Islam is complete-for this

submission of his entire self to the will of Allah is Islam and nothing but Islam. He has

now consciously submitted to Him whom he had already been unconsciously obeying.

He has now willingly offered obedience to the Master whom he already owed obedience

unintentionally. His knowledge is now real for he has acknowledged the Being who

endowed him with the power to learn and to know. Now his reason and judgment are set

on an even keel-for he has rightly decided to obey the Being who bestowed upon him the

faculty of thinking and judging. His tongue also is truthful for it expresses with

conviction its confession of the Lord who gave it the faculty speech. New the whole of

this existence is an embodiment of, in all spheres of life, he voluntarily as well as

involuntarily obeys the laws of the same One God with the whole universe for he

worships Him whom the whole world is for him and he is for God.

THE NATURE OF KUFR

In contrast to the man described above, there is the man who, although a born Muslim

and unconsciously

Remaining one throughout his life, does not exercise his faculties of reason, intellect, and

intuition for recognizing his Lord and creator and misuses his freedom of choice by

choosing to deny Him. Such a man becomes an unbeliever-in the language of Islam a

kafir.

Kufr literally means ‘to cover’ or ‘to conceal’. The man who denies God is called kafir

(concealer) because he conceals by his disbelief what is inherent in his nature and

embalmed in his own soul-for, indeed, his nature is instinctively imbued with ‘Islam’. His

whole body, every sinew and every fibre, functions in obedience to that instinct. Each

and every particle of existence-living or lifeless-functions in accordance with ‘Islam’ and

is fulfilling the duty that has been assigned to it. But the vision of this man has been

blurred, his intellect has been befogged , and he is unable to see the manifest. His own

nature has become concealed from his eyes and he thinks and acts in utter disregard of it.

The reality become estranged form him and he gropes in the dark such is the nature of

kufr.

Kufr is a form of ignorance, rather it is ignorance pure and simple. What ignorance can

be greater than to be ignorant of God, the creator, the Lord of the universe? A man

observes the vast panorama of nature, the superb mechanism that is ceaselessly working,

the grand design that is manifest in every nook and corner of the creation-he observes this

vast machine, but he does not know who is its maker and Director. He looks to his own

body, the wonderful organism that works in the most superb way, and uses it to achieve

his own ends but is unable to comprehend the force that brought it into existence, the

engineer who designed and produced this machine, the creator who made the unique

living being out of lifeless stuff: carbon, calcium, sodium, and the like. He witnesses a

superb plan in the universe-but fails to see the planner behind it. he sees great beauty and

harmony in its working-but not the creator of this all. He observes wonderful design in

nature-but not the Designer! In the universe all around him he observes the choicest

demonstrations of skill in science and wisdom, mathematics and engineering, design and

purpose, but he blinds himself to the being Who brought all this vast incomprehensible

universe into existence. How can a man, who has blinded himself to this great and

significant reality, approach the true perspectives of knowledge? How can the vistas of

truth and knowledge be opened to such a man? How can one who has made the wrong

beginning reach the right destination? He will fail to find the clue to Reality. The Right

path will remain concealed for him and whatever be his endeavors in sciences and arts, he

will never be able to avail himself of the lights of truth and wisdom. He would be groping

in the dark, and stumbling in the gloom of ignorance.

Not only that; kufr is also a tyranny, nay, the wars of tyrannies. And what is ‘tyranny’? It

is an act of cruel and unjust use of any force or power. If you force a thing to act unjustly

or to act against its true nature, its real will and its inherent attitude,-that is tyranny, root

and branch.

We have seen that all that is in the universe is obedient to God the creator. to obey, to live

in accordance with His will and His Law or (to put it more precisely) to be a Muslim is

ingrained in their very nature. God has given manpower over these things, but it is

incumbent in the very nature of these things that they should be used for the fulfillment of

His will and not otherwise. But one who disobeys God and resorts to kufr is the person

who perpetrates the greatest injustice, for he uses all these powers of body and mind to

rebel against the course of nature and becomes an unwilling instrument in the drama of

disobedience. He forces his head to bow down before deities other than God and

cherishes in his heart the love, reverence, and fear of other powers in utter disregard to

the instinctive urge of these organs. He uses his own powers and all those things upon

which he has authority against the explicit of good and thus establishes a reign of

tyranny. Can there be any greater injustice, tyranny, and cruelty than that exhibited by

this man who exploits and misuses everything under the sun and unscrupulously forces

them to a course which affronts nature and justice? Kufr is not mere tyranny; it is, to say

the least, sheer rebellion, ingratitude, and infidelity. After all, what is the reality of man?

What is his power and authority? Is he himself the creator of his mind, his heart, his soul,

and other organs of his body-or have they been created by God? Has he himself created

the universe and all that is within her-or has it been created by God? Who has harnessed

all the powers and energies for the service of man-man or God? If everything has been

created by God and God alone, then to whom do they belong? Who is their real owner?

Who is their rightful sovereign? Verily, it is God and none else. And if God is the creator,

the Master, and the sovereign, then who would be a greater rebel than the man who uses

God’s creation against His injunctions-who makes his mind think against God, harbors in

his heart thoughts against Him, and uses his various faculties against the sovereign’s will.

If a servant betrays his master you denounce him as faithless. If an officer become

disloyal to the state you dub him as traitor and renegade. If a person cheats his benefactor

you have no hesitation in condemning him as ingrate. But what match can this betrayal,

this ingratitude, and this rebellion have to the one which the disbeliever commits by his

Kufr? After all, who is the real mainspring of all power and authority? Who gave man

command over the resources? Who elevated people to positions of high authority and

power? All that a man has and all that he uses for the benefit of others is a bestowal of

God. The greatest obligation that man owes on this earth is to his parents. But who has

implanted the love of children in the parents’ hearts? Who endowed the mother with the

will and power to nurture, nourish, and feed her children? Who inspired the parents with

the passion to spend everything in their possession for the well being of their children? A

little reflection would reveal that God is the greatest benefactor of man. He is his creator,

Lord, Nourisher, sustainer, as well as his real king and sovereigns. And this being the

position of God vis-à-vis man, what can be greater betrayal, ingratitude, rebellion, and

treason than Kufr, through which a man denies and disobeys his real Lord and sovereign?

Do not think that bay committing Kufr man does or can do any harm to God Almighty.

No, not the least. An insignificant speck on the face of a tiny ball in this limitless

universe that man is, what harm can he do to the Lord of the universe whose dominions

are so infinitely vast that we have not yet been able to explore their boundaries even with

the help of the most powerful telescope; Whose power is so great that myriad's of

heavenly bodies, like the Earth, the Moon, the sun and the stars, are at His bidding,

whirling link tiny balls; Whose wealth is so boundless that He is the sole Master of the

whole universe; and who provides for all and needs none to provide for Him. Man’s

revolt against Him can do Him no harm; on the other hand by his disobedience, man

treads the path of utter ruin and disgrace.

The inevitable consequence of this revolt and denial of reality is a failure in the ultimate

ideals of life. such a rebel will never find the thread of real knowledge and vision; for the

knowledge that fails to reveal its own creator can reveal no truth. Such a man’s intellect

and reason always run astray; for reason which errs in knowing its own creator cannot

illumine the paths of life. Such a man will meet with failures in all the affairs of his life.

His morality, his civic and social life, his struggle for livelihood and his family life, in

short, his entire living, will be upset. He will spread confusion and disorder on the earth.

He will without the least compunction, shed blood, violate other men’s rights, be cruel to

them, and create disorder and destruction in the world. His perverted thoughts and

ambitions, his blurred vision and disturbed scale of values, and his evil-spelling activities

would make life bitter for him and for all around him. Such a man would destroy the

calm and poise of life on earth. And in the life hereafter he would be held guilty for the

crimes he committed upon his nature, his powers, and resources. Every organ of his

body-his very brain, eyes, nose, hands, and feet-will complain against the injustice and

cruelty he had done unto them. every tissue of his being will decry him before God Who,

as the very fountain of justice, will award him the fullest punishment he deserves. This is

the inglorious consequence of Kufr. It leads to the blind alley of utter failure, here and

hereafter.

THE BLESSINGS OF ISLAM

After surveying the evils and disadvantages of Kufr, let us now cast a glance over the

blessings of Islam. You find in the world around you and in the small kingdom of your

own self innumerable manifestations of God’s divine power. This grand universe, which

ceaselessly works with matchless order and in accordance with an unalterable law, is in

itself a witness to the fact that its Designer, Creator, and Governor is an Omnipotent, All-

powerful Being with infinite, all-embracing, and limit-less power, knowledge, and

resources, Whose wisdom is the most perfect, and Whom nothing in the universe dare

disobey. It is in the very nature of man, as it is with every other thing in this universe, to

obey Him. As a matter of fact, he is unconsciously obeying His Law day in and day out,

because the moment he goes against this Law, he is exposed to death and destruction.

This is the law of nature, our everyday observance.

Besides endowing man with the capacity to acquire knowledge, the faculty to think and

ponder, and the sense of distinguishing right from wrong, God has granted him with a

certain amount of freedom of will and action. In this freedom lies man’s real trial; his

knowledge, his wisdom, his power of discrimination, and his freedom of will and action

are all being tried and tested. In this trial and test man has not been obliged to adopt any

particular course, for by compulsion the very object of the trial would have been

defeated. Evidently if in an examination you are compelled to write a certain answer to a

question, the examination will be of no use. Your merit can be properly judged only if

you are allowed to answer the questions freely, according to your own knowledge and

understanding. If your answer is correct you will succeed, and will get access to future

progress; and if your answer is wrong, you will fail, and your failure will bar the way to

further progress. Similar is the situation which man faces in the world. God has given

him freedom of will and action so that he may remain free to choose whatever attitude in

life he likes and considers proper for himself-Islam or Kufr. Now, on the one hand, there

is a man who under-stands neither his own nature nor that of the universe. He errs in

recognizing his real Master and in knowing His attributes, and misuses his freedom by

pursuing the path of disobedience and revolt. such a man has failed in the trial of his

knowledge, intelligence, and duty-consciousness. He has failed to come up to the

standard and does not deserve a better a destiny than the one discussed above.

On the other hand, there is another man who emerges successful from this trial. By the

correct use of his knowledge and intellect he recognizes his creator, reposes belief in

Him, and, in spite of being under no compulsion to do so, chooses the path of obedience

to Him. He does not err in distinguishing the right from the wrong and chooses to follow

the right despite the fact that he had the power to lean towards evil. He understands his

own nature, and realizes the law and realities of nature and, despite the power and

freedom of adopting any course, adopts the way of obedience and loyalty to God the

creator. He is successful in his trial because he has used his intellect and all other

faculties properly. He uses his eyes to see the Reality, his ears to listen to the Truth, his

mind to form right opinions and puts all his heart and soul in following the right way he

has so chosen. He chooses Truth, sees the reality, and willingly and joyfully submits to

his Lord and Master. He is intelligent, truthful, and dutiful, for he has chosen light over

darkness, and after seeing the light of reality has responded to its call willingly and

enthusiastically. Thus he has proved by his conduct that he is not only a seeker after

Truth but is its knower and worshipper as well. Verily, he is on the Right path, and such a

man is destined to succeed in this world and in the life to come.

Such a man will always choose the Right path in every field of knowledge and action.

The man who knows God with all His attributes knows the beginning as well as the

ultimate end of Reality. He can never be led astray, for his first step is on the right path,

and he is sure of the direction and destination of his journey in life. In philosophy he will

ponder over the secrets of the universe, and will try to fathom the mysteries of nature,

but, unlike an unbelieving philosopher, he will not lose his way in the maze of doubt and

skepticism. His path being illumined with Divine Vision, his every step would fall in

right direction. In science, he will endeavor to know the laws of nature, uncover the

hidden treasures of earth and direct all the hitherto unknown forces of mind and matter-

all for the betterment of humanity. He will try his level best to explore all avenues of

knowledge and power and to harness all that exists in earth and heavens in the interests of

mankind. At every stage of his inquiry his God-consciousness will save him from making

evil and destructive uses of science and scientific method. He will never conceive himself

claiming to be a master of all these objects, boasting to be the conqueror of nature,

arrogating to himself the godly and sovereign powers and nourishing the ambition of

subverting the world, subduing the human race and establishing his supremacy over all

and sundry by means fair and foul.

Such an attitude of revolt and defiance can never be entertained by a Muslim scientist-

only a Kafir scientist can fall a prey to such illusions and by submitting to them expose

the entire human race to dangers of total destruction and annihilation. A Muslim scientist,

on the other hand, will behave in an altogether different way. The deeper his insight into

the world of science, the stronger will be his faith in God. His head will bow down before

Him in gratitude. His feelings will be that as his Master has blessed him with greater

power and knowledge so he must exert himself for his own good and for the good of

humanity. Instead of arrogance there will be humility. Instead of power-drunkenness

there will be strong realization to serve humanity. His freedom will not be unbridled. He

will be guided by the tenets of morality and Divine Revelation. Thus science would in his

hands, instead of becoming an instrument of destruction, become an agency for human

welfare and moral regeneration. And this is the way in which he will express his gratitude

to his Master for the gifts and blessings He has bestowed upon man.

Similarly, in history, economics, politics, law, and other branches of arts and science, a

Muslim will no-where lag behind a Kafir in the fields of inquiry and struggle, but their

angles of view and consequently their modus operandi will be widely different. A

Muslim will study every branch of knowledge in its right perspective, will strive for the

right objective, and will arrive at right conclusion. In history he will draw correct lessons

from the past experiences of man, and will find out true causes of the rise and fall of

civilization. He will try to benefit from all that was good and right in the past and will

scrupulously avoid all that had led to the decline and fall of nations. In politics his sole

objective will be to strive for the establishment of a polity wherein peace, justice,

fraternity, and goodness reign, where man is a brother of man and respects his humanity,

where no form of exploitation or slavery is rampant, where rights of the individual are

respectfully upheld, and where the powers of the state are considered as a sacred trust

from God and are used for the common welfare of all. In the field of law, the endeavor of

a Muslim will be to make it the true embodiment of justice and the real protector of the

rights of all-particularly of the weak. He will see that everybody gets his due share and no

injustice or oppression is inflicted upon anyone. He will respect the law, make others

respect it, and will see that it is administered justly, fairly, and equitably.

The moral life of a Muslim will always be filled with godliness, piety, righteousness and

truthfulness. He will live in the world with the belief that God alone is the master of all

that whatever he and other men possess has been given by God, that the powers he wields

are only a trust from God, that the freedom he has been endowed with is not to be used

indiscriminately, and that it is in his own interest to use it in accordance with God’s Will.

He will constantly keep in view that one day he will have to return to the Lord and submit

an account of his entire life. The sense of accountability will always remain firmly

implanted in his mind and he will never behave in a carefree and irresponsible way.

Think of the moral excellence of the man who lives with this mental attitude-his will be a

life of purity and piety and love and altruism. He will be a blessing unto mankind. His

thinking would not be polluted with evil thoughts and perverted ambitions. He will

abstain from seeing evil, hearing evil, and doing evil. He will guard his tongue and will

never utter a word of life. He will earn his living through just and fair means and will

prefer hunger to a food acquired unfairly through exploitation or injustice. He will never

be a party to oppression or violation of human life and honour, whatever be their form or

colour. He will never yield to evil, however high the defiance may cost him. He will be

an embodiment of goodness and nobility and will uphold right and truth even at the cost

of his life. He will abhor all shades of injustice and will stand firm for truth, undaunted

by the tempests of adversity. Such a man will be a power to be reckoned with. He is

bound to succeed. Nothing on earth can deter him or impede his way.

He will be the most honored and the most respected one. No one can excel him in this

respect. How can humiliation ever visit a person who is not prepared to bow his head or

even spread his hand for any favor before anyone except God the Almighty, the

Sovereign of the universe?

He will be most powerful and effective. No one can be more powerful than he-for he

fears none but God and seeks blessings from none but Him. What power can make him

deviate from the Right Path? What wealth can buy his faith? What force can mould his

conscience? What power can coerce his behaviour?

He will be the most wealthy and rich. No one in the world can be richer or more

independent than he-for he will live a life of austerity, satiety, and contentment. He will

be neither sensualist, nor indulgent, nor greedy. He will be contented with whatever he

earns fairly and honestly and even if heaps of ill-gotten wealth are put before him he will

not even like to look at them, to say the least of availing them. He will have the peace and

contentment of heart-and what can be a greater wealth than this?

He will be the most revered, popular, and the loved one. No one can be more lovable than

he-for he lives a life of charity and benevolence. He will do justice to all and sundry,

discharge his duties honestly, and work for the good of others sincerely. People's hearts

would be naturally drawn towards him and they would like him, love him, and revere

him.

He will be the most trusted and honored one. No one can be trustworthy than he-for he

will not betray his trust, nor will he go astray from righteousness: he will be true to his

word, and straightforward and honest in his dealings. He will be fair and just in all his

affairs, for he is sure that God is ever- present, ever vigilant. Words fail to describe the

credit and goodwill, which such a man commands. Can there be anyone who will not

trust him?-such is the life and character of a Muslim.

If you understand the true character of a Muslim, you will be convinced that he cannot

live in humiliation, abasement, or subjugation. He is bound to prevail and no power on

earth can overwhelm him or subdue him. For Islam inculcates in him the qualities which

cannot be overshadowed by any charm or illusion.

And after living a respectable and honorable life on this earth, he will return to his

Creator Who will shower upon him the choicest of His blessings-for he discharged his

duty ably, fulfilled his mission successfully, and emerged from the trial triumphantly. He

is successful in life in this world and in the hereafter will live in eternal peace, joy, and

bliss.

This is Islam, the natural religion of man, the religion, which is not associated with any

person, people, period, or place. It is the way of nature, the religion of man. In every age,

in ever country, and among every people, all God-knowing and truth-loving men have

believed and lived this very religion. They were all Muslim, irrespective of the fact

whether they called that way Islam or anything else. Whatever is name was, it signified

Islam and nothing but Islam.

CHAPTER 2

FAITH AND OBEDIENCE

ISLAM means obedience to God. And it is a matter of common sense that this obedience

cannot ensure in full measure unless man knows certain basic facts of live and reposes

firm faith in them. What are those facts? And what are the primary essentials, which a

man must know to fashion his life, in accordance with the Divine Way? This we propose

to discuss in the present chapter.

First of all, one should have unshakable belief in the existence of God, for unless a man

has a firm and unalloyed faith in God’s existence, how can he render obedience to Him?

Then one must know the attributes of God. It is the knowledge of the attributes of God,

which enables man to cultivate in him the nobles of human qualities and to fashion his

life in virtue and godliness. If a man dose not know that there is one and only one God

Who is the Creator, the ruler, and the Sustainer of the universe and there is none else to

share with Him even a shred of the Divine power and authority, he may fall a prey to

false god’s and offer his homage to them solicit their favor. But if he knows the divine

attribute of tawhid (oneness of God), there is not the least possibility of his falling a prey

to this illusion. Similarly, if a man knows that God is omnipresent and omniscient and He

sees, hears, and knows everything that we do in public or in private-nay, even our

unexpressed thoughts!-then how can he afford to be indulgent and disobedient to God?

He will feel that he is under eternal vigil and will, therefore, behave in the most

appropriate way. But he who is not aware of these attributes of God may be misled,

because of his ignorance, into God’s disobedience. So is the case with all other attributes

of God. the fact is that the qualities and attributes which a man must possess, if he wants

to pursue the way of Islam, can be cultivated and developed only out of profound

knowledge of the attributes of God. It is the knowledge of God’s attributes, which

purifies a man’s mind and soul, his beliefs, morals, and actions. And a mere cursory

acquaintance with or just an academic knowledge of these attributes is not sufficient for

the task ahead-there must be an unflinching conviction firmly rooted in the mind and

heart of man so that he may remain immune from insidious doubts and perversions.

Moreover, one must know in detail the way of living by following which one can seek

the pleasure of God. Unless a man knows the likes and dislikes of God, how can he

choose and adopt the one and reject the other? If a man has no knowledge of the Divine

Law, how can he follow it? Thus the knowledge of the Divine Law and the Revealed

code of Life is also extremely essential in this respect.

But here, again, mere knowledge will not suffice. Man must have full confidence and

conviction that it is the Divine Law and that his salvation lies in following this code

alone. For knowledge without this conviction will fail to spur man to the Right Path and

he may be lost in the blind alley of disobedience.

Finally, one must also know the consequence of be-life and obedience and those of

disbelief and disobedience. He must know what blessings would be showered upon him if

he chooses God’s way and leads a life of purity, virtue, and obedience. And he must also

know what evil and harrowing consequences would follow if he adopts the way of

disobedience and revolt. Thus the knowledge of life after death is absolutely essential for

this purpose. Man must have an unwavering belief in the fact that death does not mean

the end of life; that there will be resurrection and he will be brought to the highest court

of justice, to be presided over by God Himself; that on the Day of Judgment complete

justice will prevail; and that good deeds will be rewarded and misdeeds punished.

Everybody will get his due and there is no escape. This is bound to happen. This sense of

responsibility and accountability is quite essential for the full-fledged obedience of the

Law of God.

A man who has no knowledge of the world to come may consider obedience and

disobedience quite immaterial. He may think that the obedient and the disobedient will

both meet a similar end: for, after death both will be reduced to mere dust. With this

attitude of mind, how can he be expected to submit to all the inconveniences and troubles

that are inextricably associated with the life of active obedience, and shun those sins the

commission of which does not apparently bring to him any moral or material loss in this

world? With this mental attitude a man cannot acknowledge and submit to God’s Law.

Nor can a man, who lacks firm belief in the life hereafter and in the Divine Court of

Judgment, remain firm and steadfast in the turbulent waters of life with its attraction or

sin, crime and evil; for doubt and hesitancy rob a man of his will to action. You can

remain firm in your behaviour only if you are firm in your beliefs. if you carry a

wavering mind you cannot remain firm and steadfast. You can whole-heartedly follow a

course only if you are sure of the benefits that will accrue to you by following it and of

the losses and grievances that will engulf you if you disobey it. Thus, a profound know-

ledge of the consequences of belief and disbelief and of the life after death is extremely

necessary for canalizing life into God’s obedience.

These are the essential facts which one must know if one wants to live the life of

obedience, i.e. Islam.

FAITH : WHAT DOES IT MEAN?

Faith is what we have described in the foregoing discussion as ‘Knowledge and belief’.

The Arabic word Imaan, which we have rendered in English as faith, literally means ‘to

know’, ‘to believe’, and ‘to be convinced beyond the least shadow of doubt’. Faith, thus,

is firm belief arising out of knowledge and conviction. And the man who knows and

reposes unshakable belief in the unity of God, in His Attributes, in His Law and the

Revealed Guidance, and in the Divine code of Reward and punishment is called Mo’min

(faithful). This faith invariably leads man to a life of obedience and submission to the will

of God. And one who lives this life of submission is known as Muslim.

This should clearly bring home the fact that without faith (Imaan) no man can be a true

Muslim. It is the indispensable essential; rather, the very starting point, without which no

beginning can be made. The relation of Islam to Imaan is the same as of a tree to its seed.

As a tree cannot sprout forth without its seed, in the same way it is not possible for a

man, who has no belief to start with, to become a ‘Muslim’. On the other hand, just as it

can happen that, in spite of sowing the seed, the tree may not grow for a multiple of

reasons, or if it sprouts, its growth may be impaired or retarded, in the same way, a man

may have faith, but due to a number of weaknesses, he may not become a true and

staunch Muslim. Thus we find that faith is the starting point and leads man to the life of

submission to God, and that a man cannot become a Muslim without faith. On the

contrary, it is possible that a man may have faith but, because of the weakness of his will

power, poor training, or bad company, he may not be living the life of a true Muslim. 

As such, from the viewpoint of Islam and Imaan, all men may be classified into four

categories:

1. Those who have firm faith-a faith that makes them absolutely and whole-

heartedly submit to God. They follow the way of God and devote themselves

heart and soul to seek His pleasure by doing all that He likes and by avoiding all

that He dislikes. In their devotion they are even more fervent that is the common

man in pursuit of wealth and glory. Such men are true Muslim.

2. Those who do have faith, who believe in God, His Law and the Day of Judgment,

but whose faith is not deep and strong enough to make them totally submit to

God. They are far below the rank of true Muslims deserve punishment for their

defaultations and misdeeds, but still they are Muslim. They are defaulters and

wrongdoers but not rebels. They acknowledge the Sovereign and His Law and,

although they are violating the Law, they have not revolted against the Sovereign.

They admit its supremacy and their own guilt. Thus they are guilty and deserve

punishment, but Muslims they remain.

3. Those who do not possess faith at all. These people refuse to acknowledge the

sovereignty of God and are rebels. Even if their conduct is not bad and even if

they are not spreading corruption and violence, they remain rebels and their

apparent good deeds are of little value. Such men are like the outlaws. And as,

even if any action of an outlaws is in consonance with the law of the land, he does

not become a loyal and obedient citizen, in the same way the apparent good of

those who revolt against God cannot compensate for the gravity of the real wrong,

revolt, and disobedience.

4. Those who neither possess faith nor do good deeds. They spread disorder in the

world and perpetrate all kinds of violence and oppression. They are the worst of

the people; for they are rebels as well as the wrongdoers and criminals.

The above classification of mankind clearly shows that the real success and salvation of

man depends on Imaan (faith). The life of obedience (Islam) takes its birth from the seed

of Imaan. This Islam of a person may be flawless or defective. But without Imaan there

can be no Islam. Where there is no Imaan there is no Islam.

Where there is no Islam there is Kufr. Its form and nature may be different, but in any

way it would be Kufr and nothing but Kufr.

This brings home the importance of Imaan vis-à-vis life of true and total submission to

God?

HOW TO ACQUIRE THE KNOWLEDGE OF GOD?

Now the question arises: How to acquire the know-ledge and belief in God, His

attributes, His Law, and the Day of Judgment?

We have already referred to countless manifestations of God around us and in our own

selves, which bear witness to the fact that there is one and only one creator and Governor

of this universe and it is He Who controls and directs it. These witnesses reflect the

divine attributes of the creator: His great wisdom, His all-embracing knowledge, His

omnipotence, His mercy, His all-sustaining power, His force major-in short, His

attributes can be traced everywhere in His work. But man’s intellect and his capacity to

attain knowledge have erred in observing and understanding them. These are all manifest

and clear and our eyes are open to read what is writ large on the creation. But here men

have erred. some have declared that there are two gods others began to profess belief in

trinity, and still others succumbed to polytheism. Some began nature-worship and others

divided into multifarious deities: gods of rain, air, fair, death, etc. As such, although the

manifestations of God were quite clear, human reason has faltered on various counts and

failed to see the reality in its true perspective. It met deception after deception and

resulted in nothing but confusion of thought. We hardly need dilate here on these errors

of human judgment.

Similarly, with regard to life after death men have put forward many erroneous notions;

for instance, that man is reduced to dust after death and will not rise to life again; or that

man is subject to a process of continuous regeneration in this very world and is punished

or rewarded in the oncoming cycles of life.

Even greater difficulty arises when we come to the question of the code of life. To

formulate a complete and balanced code of life that should conform to God’s pleasure

merely with the help of human reason, is an extremely difficult task. If a man is equipped

with the highest faculties of reason and intellect and he possesses matchless wisdom and

experience of many years of deliberation, even then the chances of his formulating right

views on life and existence are not very promising. And even if, after a lifelong

deliberation, he succeeds in that he will still lack in the confidence that he has really

discovered the truth and adopted the right path.

Although the fullest and fairest test of man’s wisdom, reason, and knowledge might have

been to leave him to his own resources without any external guidance so that he those

who, through their own sagacious siftings and strivings, might have reached truth and

righteousness would have won success and salvation, while those not reaching them

would have failed. God, how- ever, spared His human creatures such a hard test. Through

His grace and benevolence He raised for mankind men from among themselves to whom

He imparted the true knowledge of His attributes, revealed to them His Law and the

Right Code of Living, gave them the knowledge of the meaning and purpose of life and

of the life after death and thus showed them the way by pursuing which man can achieve

success and eternal bliss. These chosen man are the Messengers of God-His prophets.

God has communicated knowledge and wisdom to them by means of wahy (revelation),

and the book containing the Divine communications is called the Book of God, or the

word of God. Now the test of man’s Wisdom and intellect lies in this: does he recognize

God's Messenger after thoroughly observing his pure and pious life and carefully

studying his noble and flawless teachings? The man who possesses right wisdom and

sound common sense would verify truth and accept the instructions given by the

Messenger of truth. If he denies the Messenger of God and his teachings, his denial

would signify that he was devoid of the capacity to find out truth and righteousness. On

account of this denial he would fail in his test. Such a man will never be able to discover

the truth about God and His Law and the life after death.

FAITH IN THE UNKNOWN

It is an everyday experience that when you do not know a thing, you look for somebody

who knows it and

you repose faith in his word and follow him. If you get ill and you cannot treat and cure

yourself, look for the doctor and accept and follow his instructions without question.

Why because he is properly qualified to give medical advice, possesses experience, and

has treated and cured a number of patients. You, therefore, stick to his advice, do

whatever he asks you to do and avoid whatever he forbids. Similarly, in matters of Law

you believe in whatever your legal advisers say and act accordingly. In educational

matters you have faith in your teacher or instructor and you accept his instructions as

true. When you want to go to some place and do not happen to know the way to it, you

ask somebody who knows it, and follow the way he points out. In short, the reasonable

course that you adopt in the whole of your life about matters which you do not or cannot

know is that you approach one who knows them, accept his advice and act accordingly.

As your own knowledge of that matter or problem is inadequate, you carefully search for

One who knows that and then silently accept his word. You take every pain to select the

proper person. But After selecting the right man, you accept his advice unquestioningly.

This kind of belief is called ‘belief in the unknown’. For here you have relied upon one

who knows, in matters you do not know. This exactly is Iman-bil-ghaib. Thus believing

or having faith in what was previously unknown to you is called ‘faith in the UN-known’

(Iman-bil-ghaib).

Iman-bil-ghaib, therefore, signifies that you achieve the knowledge of what was not

known to you from one who knows. You do not know God and His real attributes. You

are not aware that His angels are directing the machinery of the whole universe according

to His orders, and that they surround you on all sides. You have not the proper knowledge

of the way of life through which you can seek the pleasure of your Creator. And you are

in the dark about the life that is to come. The knowledge of all these matters is given to

18TOWARDS UNDERSTANDING ISLAM

you by the Prophets, who had direct contact with the Divine Being and had been

endowed with the correct knowledge. And they are the persons whose sincerity, integrity,

trustworthiness, godliness and the absolute purity of whose lives stand as irrevocable

witness to the truth of their claim to know-ledge. And above all, the very wisdom and

force of their message makes you admit that they speak the truth and their preaching

deserve to be believed and followed. This conviction of yours is Iman-bil-ghaib. Such

truth discerning and truth-acknowledging attitude (i.e. Iman-bil-ghaib) is essential for

obedience to God and for acting in accordance with His pleasure, for you have no other

medium than God’s Messenger for the achievement of true knowledge, and without

accurate and true knowledge you cannot proceed rightly on the path of Islam.

CHAPTER 3

THE PROPHETHOOD

OUR earlier discussion brings home the following points:

1. The right course for man is to live in obedience to God, and for the observance of

such a of obedience knowledge and faith are absolutely essential: knowledge Of

God and His attributes, His likes and dislikes, His Chosen way and of the Day of

Judgment; and unflinching faith in the truth and veracity of this knowledge: this is

Iman

2. Secondly, God has graciously spared man the arduous task of acquiring this

knowledge through his Personal effort alone. He has not put man to this difficult

trail. Instead, He revealed this knowledge to the Prophets chosen from amongst

men, commanding them to convey the Will of God to other human beings and

Show them the right path. This has saved man from formidable misfortunes.

3. Lastly, the duty of the common men and women is to recognize a prophet and,

after ascertaining that one Is the true prophet of God, to have faith in him and his

footsteps. This is the road to salvation. In this chapter we shall discuss the nature,

history, and other aspects of prophethood .

PROPHETHOOD: ITS NATURE AND NECESSITY

You can see that God has most graciously provided man all that he needs in this

universe. Every new-born child arrives in the world endowed with eyes to see, ears to

hear, nose to smell and breathe, hands to touch, feet to walk, and mind to think and

ponder. All those potentialities, powers, and faculties that a man needs or can need are

most carefully provided and marvelously set in his tiny body. Every minute requirement

is foreseen and Provided for. Nothing, which he needs, is left out.

Similar is the case with the world he lives in. Everything essential for life is provided

here in abundance air, light, heat, et cetera. The child, on opening his eyes, finds his food

in the mother’s breast. Parents love him instinctively and in their has been Implanted an

irresistible urge to look after him, to bring him up and to sacrifice their all for his welfare.

Under the sheltering care of his system of sustenance the child grows to maturity and in

every stage of his life obtains From nature all that he needs. All the material conditions of

survival and growth are provided for and he finds that the whole universe is at his service

and is serving him on every turn and pass.

Furthermore, man is blessed with all those powers, capacities, and faculties-physical,

mental, and moral -which he enquires in his struggle for life. Here God has made a

wonderful disposition. He has not distributed these gifts to men strictly equally. Their

equal distribution would have made men totally independent of each other and marred the

possibilities of mutual care and co-operation. Thus although mankind as a whole

possesses all that is needed, yet in between men capacities are distributed unequally and

sparingly. Some possess physical strength and prowess, others distinguish them selves for

their mental talents. Some are born with greater aptitude for arts, poetry, and philosophy,

some possess sharpness of tongue, some others military acumen, commercial

intelligence, mathematical keenness, scientific curiosity, literary observation, philosophic

disposition, etc. These special aptitudes make a man disinters and enable him to grasp

even those intricacies which elude the grip of the common man. These insights, aptitudes.

and talents are the gifts of God. They are incarnated in the nature of those men whom

God has destined to be thus distinguished. They are mostly inborn and cannot be acquired

merely be education and training.

Careful reflection upon this disposition of God’s gifts also reveals that the talents have

been distributed amongst men in a marvelous way. Those capacities which are essential

for the general maintenance of human culture have been endowed to the average human

beings, while those extraordinary talents which are required only to a limited extent are

given only to a small number of people. The number of soldiers, peasants, artisans, and

workers is large; but military generals, scholars, statesmen, and intellectuals are

comparatively fewer. Similar is the case with all professions, with all the arts and crafts

of culture. The general rule seems to be: higher the capacity and greater the genius, the

lesser the number of people who possess them. Super geniuses, who leave an indelible

mark on human history and whose achievements guide humanity for ages, are few and far

between. Their number is still less.

Here we are faced with another question: Is the fundamental need of human culture

confined to the need of experts and specialists in the fields of law and politics, science

and mathematics, engineering and mechanics, finance and economics and the like, or

does it also need men who may show man the Right Path-the way to God and salvation?

Other experts provide man with the knowledge of all that is in the world and of the ways

and means to use that, but there must be someone to tell man the purpose of creation and

the meaning of life itself. What man himself is and why has he been created? Who has

provided him with all the powers and resources and why? What are the proper ends of

life and how are they to be achieved? What are the proper values of life and how can they

be attained? This is the most cardinal need of man and unless he knows this he cannot

erect the edifice of culture on sound foundations and cannot succeed in life here and

hereafter. And our reason refuses to believe that God Who has provided man with even

the most trivial of his requirements would ignore to provide for this greatest, most

paramount and most vital need. Nay, it can never be so. And it is not so. While God has

produced men of distinction in arts and sciences. He has also raised men with deep

vision, pure intuition, and highest faculties to know and understand him. To them, He

Himself revealed the way of godliness, piety, and righteousness. He gave them the

knowledge of the ends of life and values of morality and entrusted them with the duty to

communicate the Divine Revelation to other human beings and to show them the Right

Path. These men are the Prophets and Messengers of God.

The prophets distinguish themselves in the human life is not in accordance with his ideal.

Neither his word nor his deed is prompted by any self-interest. He suffers for the good of

others, and never makes others for his own good. His whole life is an example of truth,

nobleness, purity of nature, high thinking, and the most exalted form of humanity. His

character is without any blemish and even the minutest scrutiny fails to reveal any flaw in

his life. And all these facts, all these attributes, make it evident that prophet of God and

faith must be reposed in him.

When it becomes quite clear that such and such a person is the true prophet of God, the

natural dictate of this realization is that his words should be accepted, his Instructions

followed, and his orders. Obeyed. It is quite unreasonable to accept a man as God’s true

prophet, and yet not to believe in what he says or not to follow what he ordains; for your

very acceptance of him as God’s prophet means that you have acknowledged that what he

says is from God, and that whatever he dose is in accordance with God’s Will and

pleasure. Now, disobedience to him is the disobedience of God-and disobedience of God

leads to nothing but ruin and devastation. Therefore, the very acceptance of the prophet

makes it incumbent on you to bow to his instructions and accept them without any demur

whatsoever. You may not be able fully to grasp the wisdom and usefulness of this or that

order, but the every fact that an instruction has emanated from the Prophet is sufficient

guarantee for its truth, and there can be no room for doubt or suspicion. Your inability to

understand it is no reason for its having flaw or defect; for a common man's

understanding is not flawless. It has its own limitations and they cannot be ignored

altogether. It is evident that one who dos not know some art thoroughly cannot

understand it subtleties, but such a person would be a fool to eject what an expert says,

merely on the plea that he himself dose not fully understand the expert, It is noteworthy

that in every important worldly affair an expert is needed for advice, and when you turn

to the expert you thereafter trust his advice and entirely depend upon it. You rather

surrender your own right of judgment and inference and follow him carefully. Every

ordinary man cannot be a master in all arts and crafts of the world. The proper way for an

average human being is to do what he can and, in respect of things he cannot do, to use

all his wisdom and shrewdness in finding out the proper man to guide and help him, and

after finding out such a man to accept his advice and follow him. When you are sure that

a certain person is the best man available for your purpose, you solicit his advice and

guidance, and have complete trust in him. To interfere with him at every step and say,

"Make me understand it before you proceed any further," is evidently imprudent. When

you engage a solicitor in any legal case, you do not interfere with him on every turn and

pass. You rather have faith in him and follow his advice. For your medical treatment you

go to the doctor and follow his instructions. You neither poke your nose in medical

matters nor test your skill in logic by debating with the doctor. This is the proper attitude

in life. So must be done in case of religion. You need the knowledge of God; you require

to know the mode of life according to God’s pleasure; and you possess no means for

obtaining this knowledge. It is incumbent upon you, therefore, to look for a true prophet

of God; and you will have to use utmost care, discernment, and sagacity in your search

for him, for if you choose a wrong man for a true prophet, he will put you on the wrong

track. If, however, after properly weighing and measuring all considerations, you decide

definitely that a certain person is really God’s prophet, then you must trust him

completely and obey all his instructions faithfully.

Now it is clear that the Right Path for man is that and that alone which the prophet

declares to be so and the correct way of life that only which he informs us to be from

God. From this one can easily understand that to have faith in the prophet and to obey

and follow him is absolutely necessary for all men, and that a man who puts aside the

prophet’s instructions and himself tries to carve out a way for himself, deviates from the

Right Path and surely goes astray.

In this matter man guilty of strange errors. There are men who admit the integrity and

truthfulness of the prophet, but do not repose Iman (faith) in him, nor do they follow him

in the affairs of their life. Such men are not only Kafirs, but also behave in an imprudent

and unnatural way: for not to follow the prophet after admitting him to be true means that

one knowingly follows untruth. And what folly can be greater than that !

Some people declare, We do not need a prophet for our guidance and we can ourselves

find out the way to truth. this too is a faulty view. You have probably learnt geometry,

and you know that between two points there can be only one straight line, and all other

lines must be crooked or will fail to touch the in point in view. The same is the case with

way the to truth, which, in the Language of Islam, is called sirat-i-mustaqeem (the

Straight Path). This path begins from man and goes straight up to God, and this Path can

evidently be one only one; all other paths would be aberrations and will lead astray. Now

this Straight path has been indicated by the Prophet, and there is and can be no straight

oath besides that. The man who ignores that path and seeks other errands is only a dupe

of his own imagination. He chooses a way and imagines it to be right, but he soon finds

himself entangled and is lost in the mazes and meandering created by his own fancy.

What can you think of a person who has lost his way and when a good man shows him

the right one, he definitely ignores the guidance, declaring, "I will not take your guidance

nor accept the way you have shown to me, but I will myself grope in this unknown region

and try to reach the object of my search, in my own way"? This, in the presence of the

clear guidance of the prophets, is sheer stupidity. If everybody tries to start UP again

from the scratch, it would be gross waste of time and energy. We never do so in the field

of sciences and arts; why here?

This is a common error, and even a little reflection reveals its flaws and weaknesses. But

if you go a little deeper into the matter, you will notice that a person who denies to have

faith in the true prophet cannot at all find any way straight or otherwise to reach God.

This is so because a man who refuses to believe the advice of a truthful man adopts such

a perverse attitude that the vistas of truth become estranged from him and he becomes a

victim of his own obstinacy, arrogance, bias, and perversity.

Often this refusal is because of false arrogance, or blind conservatism and obstinate

adherence to the way of the forefathers, or slavery of the lower desires of the self, whose

gratification becomes impossible by submission to the teachings of the prophets. If a man

is engrossed in any of the above conditions, the Path to truth becomes closed to him. He

like a jaundiced person cannot look upon things in the encoloured light of reality. Such a

man cannot find out any road to salvation. On the other hand, if a man is sincere and

truth-loving and if he is not slave to any of the above complexes, the road to reality

becomes paved for him, and there is absolutely no ground for him to refuse to believe in

the prophet. nay, he finds in the teachings of the prophet the very echo of his own soul

and discovers himself by discovering the prophet.

And, above all, God Himself raises the true prophet. It is He who has sent him UP to

mankind to convey His message to His people. It His Command to repose faith in the

prophet and to follow him. Thus, one who refuses to believe in God’s Messenger actually

refuses to follow God’s Commandments and becomes a rebel. There is no denying the

fact that one who refuses to acknowledge the authority of the viceroy of a sovereign

actually refuses the authority of the sovereign himself. This disobedience turns him into a

rebel. God is the Lord of the universe, the true Sovereign, the King of kings, and it is the

bounden duty of every man to acknowledge the authority of His Messengers and

Apostles and to obey them as His accredited prophets. And one who turns away from the

Prophet of God is surely a kafir, be he a believer God or a disbeliever.

BRIEF HISTORY OF PROPHETHOOD

As Salam U Alekum,

Now let us cast a cursory glance at the history of prophethood. Let us see how this long

chain began, how it gradually unfolded itself and finally culminated in the prophethood

of the last of the prophet, Muhammad (peace be upon him).

The human race began from one man: Adam. It was from him that the family of man

grew and the human race multiplied. All human beings born in this world have descended

form that earliest pair: Adam and Eve.1 History and religion are agreed on this point.

Scientific investigations about the origin of man too do not show that originally different

man came into being, simultaneously or at different points of time, in different parts of

the world. Most of the scientists also conjecture that one man would have been brought

into existence first and the entire human race might have descended from the same one

man.

Adam, the first man on earth, was also appointed as the first Prophet of God. He revealed

His religion-Islam to him and enjoined him to convey and communicate it is him

descendants: to teach them that Allah is One, the Creator, the Sustainer of the world that

He is the Lord the universe and He alone should be Worshipped and obeyed; that to Him

they will have to return one day and to Him alone they should appeal for help; that they

should live good, pious, and righteous life in accordance with God's pleasure and that if

they did so they would be blessed by God with goodly reward, and if they turned away

from Him and disobeyed Him they would be losers here and in the hereafter and would

be severely punished for this disbelief and disobedience.

Those of Adam's descendants who were good trod the right path shown to them by him,

but those who were bad abandoned their father's teachings, and gradually drifted away

into devious ways. Some began to worship the sun, the moon, and the stars; others took

to the worship of trees, animals, and rivers. Some believed that air, water, fire health, and

all the blessings and forces of Nature were each under the control of a different god and

that each one of them should be propitiated by means of worship. In this way ignorance

gave rise to many forms of polytheism and idolatry, and scores of religions were

formulated. This was the age when Adam's progeny had spread fairly over the globe, and

formed different races and nations. Every nation had made a different religion for itself,

each with formalities and rituals of its own. God the one Lord and Creator of mankind

and the universe was altogether forgotten. Not only that; Adam's descendants forgot even

the way of life which God had revealed for them and which their great progenitor had

taught them. They had followed their own devices. Every kind of evil custom grew, and

all sorts of notions of ignorance spread them. They began to err in discerning right from

wrong: many evils began to be considered right and many right things not only ignored

but dubbed as wrong.

At this stage God began to raise prophets among every people, who preached Islam to

them. Each one reminded his people of the lesson they had forgotten. They taught them

God-worship, put an end to idol-worship and the practice of shirk, i.e. associating other

deities with God, did away with all customs of ignorance, taught them the right way of

living in accordance with God's pleasure, and gave them life-giving laws to be followed

and enforced in society. God's true Prophets were raised in all countries: in every land

and people. They all possessed one and the same religion the religion of Islam. No doubt,

the methods of teaching and the legal codes of different Prophets were a little different in

accordance with the needs and the stage of culture of the people among whom they were

raised. The particular teachings of each Prophet were determined by the kind of evils

which he faced and endeavored to eradicate. The methods of reform differed as it suited

to fight different notions and ideas. When the people were in the primitive stages of

society, civilization and intellectual development, their laws and regulations were simple;

they were modified and improved as the society evolved and progressed. These

differences were, however, only superficial and apparent. The fundamental teachings of

all the religions were the same, i.e. belief in the unity of God, adherence to a life of piety,

goodness and peace, and belief in the life after death with its just mechanism for reward

and Punishment.

Man's attitude to words God's Prophets has been strange. First he maltreated the Prophets

and refused to listen and accept their teachings. Some of the Prophets were expelled from

their lands; some were assassinated; some, in face of the people in difference, continued

preaching the whole of their lives, and hardly won more than a few followers. In the

midst of harassing opposition, derision, and indignity to which they were perpetually

subjected, these Apostles of God, however, did not cease to preach. Their patient

determination at last succeeded: their teachings did not remain without effect. Large

groups of people and nations accepted their message, and were converted to their creed.

The erring tendencies of the people, born of centuries of persistence in deviation,

ignorance, and malpractice, now took another form. Though during the lives of their

Prophets they accepted and practiced their teachings, yet after their death they introduced

their old distorted notions in to their religions, and altered the Prophet’s teachings. They

adopted quite novel methods of worshipping God; some even took to the worship of their

Prophets. Some made the Prophets the incarnations of God; some made their Prophets the

sons of God; some associated their Prophets with God in His Divinity. In short, man’s

varied attitudes in this respect were a travesty of his reason and a mockery of himself; he

made idols of those very persons whose holy mission was to smash idols to pieces. By

intermixing religion, custom and rituals of ignorance, baseless and false anecdotes and

man-made laws, man so changed and Perverted the ideology of the Prophets that after the

lapse of centuries it became a hotchpotch of the real and the fictitious and the teachings

of the Prophets were lost in a conglomeration of fictions and perversities so much so that

it become impossible to distinguish the grain from the chaff. And, not content with this

corruption of the Prophet, they further attached fictitious anecdotes and unworthy

traditions to the lives of their Prophets and so polluted their life histories that a real and

reliable account of their lives becomes impossible to be discerned. Despite these

corruption by the followers, in the work of the Prophets has not been altogether in vain.

Among all nations, in spite of all interpolation and alteration, some traces of Truth have

survived. The idea of God and of the life after death was definitely assimilated in some

form or other. A few principles of goodness, truth goodness and morality were commonly

admitted throughout the whole world. The Prophets, thus, prepared the mental attitude of

their respective People in such a way that a universal religion could be safely introduced

a religion, which is quite in consonance with the nature of man, which embodies all that

was good in all other creeds and societies, and which is naturally and commonly

acceptable to the entire mankind.

As we have said above, in the beginning separate Prophets used to appear among

different nations or groups of People, and the teachings of each Prophet were meant

specially and specifically for his each people. The reason was that at that stage of history,

nations were situated separately and were so cut off from each other that one was bound

up within the geographical limits of its own territories and the facilities for mutual

intercourse were just non-existent. In such circumstances it was very difficult to

propagate a common World Faith with its accompanying system of the life of this world.

Besides, the general conditions of the early nations were widely different from one

another. Their ignorance was great, and among the different Peoples it had given

different forms to their moral aberration and distortions of Faith. It was, therefore,

necessary that different Prophets be raised to preach the Truth to them and win them over

to God's ways to gradually eradicate evils and aberrations; to root out the ways and

modes of ignorance and teach them to Practice the noblest Principles of simple, Pious,

and righteous life, and thus train and bring them up in the arts and crafts of life. God

alone knows how many, and developing him mentally, morally, and spiritually. Anyhow,

man continued to make Progress and at last the time came when he grew from his

infancy, and entered the age of maturity.

With the progress and spread of commerce, industry, and arts, intercourse was

established between nations. From China and Japan, as the distant lands of Europe and

Africa, regular routes were opened both by sea and land. Many people learnt the art of

writing; knowledge spread. Ideas began to be communicated from one country to the

other and learning and scholarship began to be exchanged. Great conquerors appeared,

extended their conquests far and wide, established vast empires, and knit many different

nation under one Political system. Thus nations came closer and to one another, and their

differences became less and less.

It became Possible under these circumstances that one and the same faith, envisaging a

comprehensive and all-embracing way of life, catering to the moral, spiritual, social,

cultural, political, economic, and all other needs of man and embodying both religious

and seculars elements be sent by God for the entire mankind. More than two thousand

years ago mankind had attained caliber that it all seemed to crave for a universal religion.

Buddhism, though it consisted only of some moral principles and was not a complete

system of life, emerged from India, and spread as far as Japan and Mongolia on one side,

and to Afghanistan and Bokhara on the other. Its missionaries traveled far and wide in the

world. A few centuries later, Christianity appeared. A although the religion taught by

Jesus Christ (peace be upon him) was none but Islam, his followers reduced it into a

hotchpotch called Christianity, and even this overt and Israelis religion was spread in the

far- off places of Persia and Asia Minor and info the distant climes of Europe and Africa.

From these events it is clearly inferred that the conditions of mankind in that age a

demanded a common religion for the whole human race and they were so prepared for it

that when they found no complete and true religion in existence, they began to propagate

among the nations the prevalent religions, howsoever defective, incomplete, or

unsatisfying they might be.

At such a crucial stage of human civilization, when the mind of man was itself craving

for a world religion, a Prophet was raised in Arabia for the whole world and for all

nations. The religion he was given to propagate was again Islam-but now in the form of a

complete and full-fledged system, covering all aspects of individual and material life of

man. He was made a Prophet for the entire human race and was deputed to propagate his

mission to the whole world. He was Muhammad the Prophet of Islam (Peace be upon

him).

THE PROPHETHOOD OF MUHAMMAD

If we cast a glance at the world at the atlas, we find that the other country could have

been more suitable for the much needed world religion than Arabia. It is situated right in

the middle of Asia and Europe is not far away from it. At the time of Mohammed's

appearance the central part of Europe was inhabited by civilized and culturally advanced

nations; and thus these people were more or less at about the same distance from Arabia

as were the people of India. This fact gave Arabia a central position.

And look at the history of that era and you will find that no other people were more suited

for the endowment of this prophethood than the Arabs Great nations of the world had

been struggling hard for world supremacy, and in this long struggle and incessant strife,

they had exhausted all their resources and vitality. The Arabs were a fresh and virile

people. The so-called social progress had produced bad habits among the advanced

nations, while among the Arabs no such social organization existed, and they were,

therefore, free form the inactivity, debasement and indulgences arising out of luxury and

sensual satiety. The pagan Arabs of the fifth century had not been affected by the evil

influence of the artificial systems and civilization of the great nations of the world. They

processed all the good human qualities, which the people untouched by the 'social

progress' of the time, ought to possess. They were brave, fearless, generous, faithful to

their promises, lovers of freedom, and were Politically independent -not subject to the

hegemony of the imperial Powers. They lived a very simple life, and were strangers to

the life of luxury and indulgence. No doubt, there were certain undesirable aspects of

their life as well, as we shall maintain later on, but the reason for the existence of such

aspects was that for thousands of years no prophet had risen among them, nor had there

appeared a reformer who might have civilized them and purged their moral life of all evil

impurities. Centuries of free and independent life in sandy deserts had bred and nourished

extreme ignorance among them. Nor had there appeared a reform who might have

civilized them and purged their moral life of all evil impurities. Centuries of free and

independent life in sandy deserts had bred and nourished extreme ignorance among them.

They had, therefore, become so hard-hearted and firm in their traditions of ignorance that

to make them human was not the task of an ordinary man. At the same time, however,

they did possess a capacity that if some person of extraordinary powers were to invite

them for reform and gave them a noble ideal and a complete program they would accept

his call and readily rise to act effectively for the achievement of such a goal, and spare no

strife for or sacrifice in the cause. They would be prepared to face without the least

scruple even the hostility of the entire world in the cause of their mission. And verily it

was such a young, forceful, and virile people that were needed for disseminating the

teachings of the World Prophet: Muhammad (Peace be upon him)

And then look to the Arabic language. If you study that language and fathom deep into its

literature, you will be convinced that there is no other language than Arabic which is

more suited to give expression to high ideals, to explain the most delicate and subtle

problems of Divine knowledge, and to impress the heart of man and mould it into God’s

submission. Small phrases and brief sentences express a world of ideas, and at the same

time they are so forceful that they steal into the heart, their every sound moves man to

tears and ecstasy. They are so sweet that it is felt as if honey were being poured into the

ears; they are so full of harmony that every fiber of the listener's body is moved by their

symphony. It is such a rich and powerful language that was needed for the Qur'an, the

Great Word of God. It was, therefore, the manifestation of God’s great wisdom that He

chose the land of Arabia for the birth place of the World Prophet. Let us now see how

unique and extraordinary was the blessed personality chosen by God for the mission of

the World Prophet.

MUHAMMAD'S PROPHETHOOD: A RATIONAL VINDICATION

If one were to close one’s eyes and imagine oneself in the world of 1400 years ago, one

would find that it was a world completely different from ours, having not even the least

semblance to the rough and tumble that we find around ourselves. How few and far

between were the opportunities for the exchange of ideas! How limited and undeveloped

were the means of communication! How little and meager was man’s knowledge! How

narrow was his outlook! How enveloped was he in superstition and wild and

sophisticated ideas!

Darkness held the sway. There was only a faint glimmer of learning, which could hardly

illumine the horizon of human knowledge. There was neither wireless nor telephone,

neither television nor cinematography. Railways and motor cars and airplanes were

undreamed of, and printing presses and publishing concerns were unknown. Hand-written

books or copyists alone supplied whatever scanty literary material was there to be

transmitted from generation. Education was a luxury, meant only for the most fortunate,

and educational institution were every few and between.

The store of human knowledge was scanty, man’s out look was narrow, and his ideas of

man things were confined to his limited surroundings. Even a scholar of that age lacked

in certain respects the knowledge possessed by a layman of today, and the most cultured

person was less refined than our own man in the street. Indeed, humanity was steeped in

ignorance and superstition. Whatever light of learning there was seemed to be fighting a

losing battle against the darkness prevailing all around. What are considered to be matters

of common knowledge today could hardly be acquired in those days even after years of

calculated thought and patient research. People used to undertake hazardous journeys and

spent a whole lifetime in acquiring that modest information which is everybody’s

heritage in the present age of learning. Things, which are classed as 'myth' and

'superstition' today, were the unquestionable truths of that age. Acts, which we now

regard as heinous and barbarous, were then the order of the day.

Methods whish appear obnoxious to our moral sense today constituted the very soul of

morality, and one different way of life also. Incredulity had assumed such mighty

proportions and had become so wide- so read that people refused to consider anything as

lofty and sublime unless it the garb of the supernatural, the extraordinary, the uncanny,

and even the untenable. They had developed such an inferiority complex that they could

never imagine a human being to possess a godly soul and the saint to human.

ARABIA-THE ABYSS OF DARKNESS

In that benighted era, there was a territory where darkness lay heavier and thicker. The

neighboring country of Persia, Byzantium and Egypt possessed a glimmer of civilization

and a faint light of learning. But Arabia could receive no share from their cultural

Influences. It stood isolated, cut off by vast oceans of sand. Arab traders plodding great

distances, which took them months, carried their wares to and from these countries, but

they could hardly acquire any grain of knowledge on their journeys. In their own country,

they did not have a single educational institution or library. None seemed to be interested

in the cultivation and advancement of knowledge. The few who were literate were not

educated enough to have anything to do with the existing arts and sciences. They did

possess a highly developed language capable of expressing the finest shades of human

thought in a remarkable manner. They also possessed a literary taste of high order. But

the study of the remnants of their literature reveals how limited was their knowledge,

how low was their standard of culture and civilization, how saturated were their minds

with superstitions, how barbarous and ferocious were their thoughts and customs, and

how uncouth and degraded were their moral standards and conceptions.

It was a country without a government, every tribe claimed sovereignty and considered to

be an independent unit. There was no law except the law of the jungle. Loot, arson, and

murder of innocent and weak People was the order of the day. Life, Property, and honour

were constantly at stake. Different tribes were al ways at daggers drawn with one another.

Any trivial incident was enough to cause blaze out in ferocious fury, which sometimes

even developed into a countywide conflagration ceaselessly continuing for several

decades. Indeed, a Bedouin could not understand why he should let off a person of

another tribe, whom, he thought, he had every right to kill and plunder.

What ever nations they had of morals, culture, and civilization, were primitive and

uncouth. They could hardly discriminate between pure and impure, lawful and unlawful,

civil and uncivil. Their life was wild, their methods were barbaric. They reveled in

adultery, gambling and drinking. Loot and plunder was their motto, murder and rapine

their very habits. They would stand stark naked before each other without any qualms of

conscience. Even their womenfolk would become nude at the ceremony of

circumambulating the Ka'ba. Out of sheer foolish nations of Prestige, they would bury

their daughters alive lest anyone should become their son-in-law, They would marry their

stepmothers after the of their fathers. They were ignorant of even the rudiments of

everyday routine of eating, dressing, and washing.

As regards their religious beliefs, they suffered from the same evils, which were playing

havoc with the rest of the world.

They worshipped stones, trees, idols, stars, and spirits: in short, everything conceivable

except God. They did not know anything about the teaching of the Prophets of old. They

had an idea that Abraham and Ishmael were their forefathers, but they know next to

nothing about their religious preaching and about the God Whom they worshipped. The

stories of ‘Ad and humbed were to be found in their folklore, but they contained no traces

of the teachings of Prophets Hud and Sail. The Jews and the Christians had transmitted to

them certain legendary folktales relating to the Israelite Prophets. They presented a

harrowing picture of those noble souls. Their teachings were adulterated with the

figments of their own imagination and their lives were tarred black. Even today, an idea

can be had of the religious conceptions of those people by casting a cursory glance at

those Israelite traditions which Muslim commentators of the Qur'an have conveyed to us.

Indeed, the picture which has been presented there of the institution of prophethood and

of the Israelite Prophets is the very antithesis of all that those noble followers of truth had

stood for.

THE SAVIOUR IS BORN

In such a Dark Age and in such a benighted country a man is born. In his very childhood

his parents die and, a few years later, the sad demise of his grandfather also occurs.

Consequently, he is deprived even of that scant training and upbringing which an Arab

child of his time could get. In his boyhood he tends he flock of sheep and goats in the

company of Bedouin boys. When of age, he takes to commerce. All his association and

all his dealings are with the Arabs alone condition has just been described. Education has

not even touched him; he is completely unlettered and unschooled. He never gets a

chance to sit in the company of learned of learned man, for such men were totally non-

existent in Arabia. He dose have a few opportunities to go out of his country, but those

journeys are confined to Syria and are nothing more than the usual business trips

undertaken by Arab trade caravans. If he men there or has the occasion to observe any

aspects of culture and civilization, those random meeting and stray observations cannot

be given any place in the making of his personality. For such things can never have that

profound influence on anyone which may lift him to tally out of his environment

transform him completely, and raise him to such heights of originality and glory that

there remains no affinity between him and society he is born. Nor can they be the means

of the acquisition of that profound and vast knowledge which may transform an

unlettered Bedouin into a leader not only of his own country and age but of the world at

large and of all ages to come. Indeed, whatever the measure of the intellectual and

cultural influence of those journeys one might suppose, the fact remains that they could

in no case impart to him those conception and principles of religion, ethics, culture, and

Civilization which were to tally nonexistent in world of those days, and they could in no

way create that sublime and perfect pattern of human character which was nowhere to be

found in those days.

DIAMOND IN A HEAP OF STONES

We may now look at the life and work of this noble man in the context not only of the

Arabian society but also of the entire world as it stood in that period.

He is totally different form the people among whom he is born and with whom he passes

his youth and early manhood, attaining finally his full stature. He never tells a lie. His

whole nation is unanimous in testifying to his truthfulness. Even his worst enemies never

accuse him of telling a lie on any occasion whatsoever during his entire life. He talks

politely and uses obscene and abusive language. He has a charming personality and

winsome manners with him.

In his dealings with the people he always follows the principles of justice and fair play.

He remains in trade and commerce for years, but he never enters into any dishonest

transaction. Those who deal with him in business have full confidence in his integrity.

The entire nation calls him "Al-Ameen" (the Truthful and the Trustworthy). Even his

enemies deposit their costly belongings with him for safe custody and he scrupulously

fulfils their trust. He is the very embodiment of midst of a society which is immodest to

the core. Born and bred among a people who regard drunkenness and gambling as

virtues, he never touches alcohol and never indulges in gambling. His people are uncouth,

uncultured and unclean, but he personifies in himself the highest culture and the most

refined aesthetic outlook. Surrounded on all sides by heartless people, he himself has a

heart overflowing with the milk of human kindness. He helps the orphans and widows.

He is hospitable to travelers. He harms no one; rather, he goes all out to suffer hardships

for others’ sake. Living among those for whom war is bread and butter, he is such a lover

of peace that his heart melts for them when they take up arms and cut each other’s

throats. He keeps aloof form the feuds of his tribe, and is foremost in bringing about

reconciliation. Bred up in an idolatrous race, he is so clear-minded and possesses such a

pure soul that he regards nothing in the heavens and the earth worth worshipping except

the One True God. He dose not bow be fore any created thing and dose not partake of the

offerings made to idols, even in his childhood. Instinctively he hates all kinds of worship

of all creatures and beings besides God. In brief, the towering and radiant personality of

this man in the midst of such a benighted and dark environment, may be likened to a

beacon-light illumining a pitch-dark night or to a diamond shining in a heap of dead

stones.

A REVOLUTION COMES

After spending a great part of his life in such a chaste, pure, and civilized manner there

comes a revolution in his being. He feels fed up with the darkness and ignorance massed

around him. He wants to swim clear of the horrible sea of ignorance, corruption,

immorality, idolatry and disorder which surround him on all sides. He finds everything

around him out of harmony with his soul. He retires to the hills, away from the hum and

drum of habitations. He spends days and night in perfect seclusion and meditation. He

fasts so that his soul and his heart may become purer and nobler still.

He muses and ponders deep. He is in search of a light which might melt away the

encompassing darkness. He wants to get hold of that power with which he might bring

about the downfall of the corrupt and disorderly world of his day and lay the foundations

of a new and better world.

Lo! A remarkable revolution comes over his person. All of a sudden his heart is

illuminated with the Divine light, giving him the power he had yearned for. He comes out

of the confinement of his cave, goes to the people, and addresses them in the following

strain:

"The idols which you worship are a mere sham. Cease to worship them from now on

ward. No mortal being, no star, no tree, no stone, no spirit, is worthy of human worship.

Therefore, bow not you heads in worship before them. The entire universe with

everything that it contains belongs to God Almighty alone. He alone is the Creator, the

Nourisher, the Sustainer, and, consequently, the real Sovereign before Whom all should

bow down and to whom all should pray and render obedience. Thus worship Him along

and obey only His commands. Loot and plunder, murder and rapine, injustice and

cruelty-all the vices in which you indulge are crimes in the eyes of God. Leave your evil

ways. He hates them all. Speak the truth. Be just. Do not kill anyone. Do not rob anyone.

Take your lawful share. Give that is due to other in a just Manner. You are human beings

and all human beings are equal in the eyes of God. None is born with the slur of shame

on his face, nor anyone has come into the world with the mantle of honour hung around

his neck. He alone is high and honored who is God fearing and pious, true in words and

deeds. Distinctions of birth and glory of race are no criteria greatness and honour. One

who fears God and dose good deeds is the noblest. One who fears God and does good

deeds is the noblest of human beings. One who is shorn of love of God and is steeped in

bad manners is doomed. There is an appointed day after your death when you shall have

to appear before your Lord. Your shall be called to account for all your deeds, good or

bad, and you shall not be able then to hide anything. They whole record of life shall be an

open book to Him. You fate shall be determined by your good or bad-actions. In the court

of the true Judge-the omniscient does not arise. You shall not be able to bribe Him. No

consideration will be given to your pedigree or parentage. True faith and good deeds

alone will stand you in good stead at that time. He who will be fully equipped with them

shall take his abode in the Heaven of eternal happiness; while one devoid of them shall be

cast in the fire of Hell."

This is the message with which he comes. The ignorant nation turns against him. Abuses

and stones are showered at his august person. Every conceivable torture and cruelty is

perpetrated on him. And this continues not for a day or tow but uninterruptedly for

thirteen long troublesome years. At last he is exiled. But he is not given respite even

there. He is tormented in various ways in his abode of refuge. The whole of Arabia is

incited against him. He is persecuted and hounded down continuously for full eight years

there. He suffers it all, but doses not budge an inch from the stand he has taken. He is

resolute firm and inflexible in his purpose and stand.

WHY ALL THAT ENMITY?

One might inquire: how is it that his nation became his sworn enemy? Was there any

dispute about gold and silver or other worldly possessions? Was it due to any blood feud?

Did he ask for anything from them? No! The whole enmity was based on the fact that he

had asked them to worship the One True God and to lead a life of righteousness, pity, and

goodness. He had preached against idolatry and the worship of other beings besides God

and had denounced their wrong ways of life. He had cut at the roots of priestcraft. He had

inveighed against all distinctions of high and low between human beings, and had

condemned the prejudices of clan and race as sheer ignorance; and he wanted to change

the whole structure of society which had been handed down to them from time

immemorial. In their turn, his countryman told him that the principles of his mission were

hostile to their ancestral traditions and asked him either to up or to bear the worst

consequences.

One might ask: what for did he suffer all those hardships? His nation offered to accept

him as their king and to lay all the riches of the land at his feet if only he would leave

preaching his religion and spreading his message. But he chose to refuse the tempting

offers and to suffer for his cause, instead. Why? Was he to gain in any way if those

people became pious and righteous?

Why was it that he cared not a jot for riches and luxury, kingship and glory, and ease and

plenty? Was he playing for some higher material gains so that these blessings sank into

insignificance in comparison with them? Were those so tempting that he could elect to go

through fire and sword and bear tortures of the soul and torments of the body with

equanimity for years? One has to ponder over it deeply to find an answer.

Can anyone ever imagine a higher example of self-sacrifice, fellow-feeling and kind-

heartedness towards his fellow-beings that a man may ruin his own happiness for the

good of others, while those very people for whose betterment he is striving his utmost

should stone him, no quarter even in his exile, and that, in this all, he should refuse to

refrain from striving for their will-being?

Can any insincere person undergo so much suffering for a false cause? Can any dishonest

speculator and visionary exhibit such firmness and determination for his ideal as to stick

to his guns to the very last and remain unruffled and unperturbed in the face of dangers

and tortures of every conceivable description when a whole country rises up in arms

against him?

This faith, this perseverance, and this resolution, with which he led his movement to

ultimate success, is, therefore, an eloquent proof of the supreme truth of his cause. Had

there been the slightest touch of doubt and uncertainty in his heart, he could never have

been able to brave the storm which continued in all its fury for twenty-one long years.

This is one side of the revolution wrought in his being. The other is even more wonderful

and remarkable.

A CHANGED MAN AT FORTY-WHY?

For forty years he lived as an Arab among Arabs. In that long period he was not known

as a statesman, a preacher, or an orator. None had heard him imparting gems of wisdom

and knowledge as he began to do hereafter. He was never seen discoursing upon the

principles of metaphysics, ethics, law, politics, economics, and sociology. Not to speak of

being a great general, he was not even known as an ordinary soldier. He had uttered no

word about God, the Angels, the revealed Book, the early prophets, the bygone nations,

the Day of Judgment, the Life after, Death, Hell and Heaven. No doubt he possessed an

excellent character and charming manners, and was highly cultured; yet there was

nothing so deeply striking and so radically extraordinary in him which could make men

expect something great and revolutionary from him in future. He was know among his

acquaintances as a sober, calm, gentle, law-abiding citizen of good nature. But when he

came out of the cave with a new message he was completely transformed.

When he began preaching his Message the whole of Arabia stood in awe and wonder and

was bewitched by his wonderful eloquence and oratory. It was so impressive and

captivating that his worst enemies were afraid of hearing it, lest it should penetrate deep

into the recesses of their hearts or the very marrow of their beings and carry them off

their feet and make them bid goodbye to their old religion and culture. It was so

matchless that the whole legion of Arab poets, preachers, and orators of the highest

calibre failed to bring forth its equivalent in beauty of language and splendour of diction

when he threw the challenge to his opponents to put their heads together and produce

even a single line like the one he recited.

HIS ALL-EMBRACING MESSAGE

Along with this, he now appeared before his people as a unique philosopher, a wonderful

reformer, a renowned moulder of culture and civilisation, an illustrious politician, a great

leader, a judge of the highest eminence and an incomparable general. This unlettered

Bedouin, this dweller of the desert, spoke with such learning and wisdom the like of

which none had said before and none could say after him. He expounded the intricate

problems of metaphysics and theology. He delivered speeches on the principles of the

decline and fall of nations and empires, supporting his thesis by the historical data of the

past. He reviewed the achievements of the old reformers, passed judgments on the

various religions of the world, and gave verdicts on the differences and disputes between

nations. He taught ethical canons and principles of culture. He formulated such laws of

social culture, economic organisation, group conduct, and international relations that

even eminent thinkers and scholars can grasp their true wisdom only after life-long

research and vast experience of men and thing. Their beauties, indeed, unfold themselves

progressively as man advances in theoretical knowledge and practical experience.

This silent and peace-loving trader who had never handled a sword before, who had no

military training, who had but once participated in a battle and that also just as a

spectator, turned suddenly into such a brave soldier that he did not even once retreat in

the fiercest battles. He become such a great general that he conquered the whole of

Arabia in nine years, at a time when the weapons of war primitive and the means of

communication poorest. His military acumen and efficiency developed to such a high

pitch and the military spirit which he infused and the military training which he imparted

to motley crowd of Arabs (who had no equipment worth the name) wrought such a

miracle that within a few years they overthrew the two most formidable military powers

of the day and became the masters of the greater part of the then known world.

This reserved and quiet man who, for full forty years, never gave indication of any

political Interest or activity, appeared suddenly on the stage of the world as such a great

political reformer and statesman that, without, the aid of radio and wireless and press, he

brought together the scattered inhabitants of a desert of twelve hundred thousand square

miles, -a people who were warlike, ignorant, unruly, uncultured, and plunged in

internecine tribal warfare-under one banner, one law, one religion, one culture, one

civilisation, and one form of government.

He changed their modes of thought, their very habits and their morals. He turned into the

cultured, the barbarous into the civilised, the evildoers and bad characters into pious,

God-fearing, and righteous persons. Their unruly and stiff-necked natures were

transformed into models of obedience and submission to law and order. A nation which

had not produced a single great man worth the name for centuries gave birth, under his

influence and guidance, to thousands of noble souls who went forth to far-off corners of

the world to preach and teach the principles of religion, morals and civilisation.

He accomplished this feat not through any worldly lure, oppression or cruelty, but by his

captivating manners, his endearing moral personality, and his convincing manners, his

endearing moral personality, and his convincing teaching. With his noble and gentle

behaviour he befriended even his enemies. He captured the hearts of the people with his

unbounded sympathy and the milk of human kindness. He ruled justly. He did not swerve

from truth and righteousness. He did not oppress even his deadly enemies who were after

his life, who had pelted him with stones, who had turned him out of his native place, who

had pitched the whole of Arabia against him nay, not even those who had chewed raw the

liver of his dead uncle in a frenzy of vengeance. He forgave them all when he triumphed

over them. He never took revenge from anyone for his personal grievances or the wrongs

perpetrated on his person.

In spite of the fact that he became the ruler of his country, he was so selfless and modest

that he remained very simple and sparing in his habits. He lived poorly, as before, in his

humble thatched mud-cottage. He slept on a mattress, wore coarse clothes, ate the

simplest food of the poor, and sometimes went without any food at all. He used to spend

whole nights standing in prayer before his Lord. He came to the to the rescue of the

destitute and the penniless. He felt not the least humility in working as a labourer. Till his

last moments there was not the slightest tinge of kingly pomp and show or hauteur of the

high and the rich in him. Like an ordinary man he would sit and walk with people and

share their joys and sorrows. He would so mix up and mingle with the crowd that a

stranger, an outsider, would find it difficult to point out the leader of the people and the

ruler of the nation from the rest of the company.

In spite of his greatness, his behaviour with the humblest person was that of an ordinary

human being. In the struggles and endeavours of his whole life he did not seek any

reward or profit for his own person, not left any property for his heirs. He dedicated his

all to Millat. He did not ask his adherents to earmark anything for him or his descendants,

so much so that he forbade his progeny from receiving the benefit of Zakat (or poor-tax),

lest his follower at any future time may dole out the whole share of Zakat to them.

HIS CONTRIBUTION TO HUMAN THOUGHT

The achievements of this great man do not end here. In order to arrive at a correct

appraisal of his true worth one has to view it in the background of the history of the world

as a whole. That would reveal that this unlettered dweller of the desert of Arabia, who

was born in the ‘dark ages’ some 1400 years ago, was the real pioneer of the modern age

and the true leader of humanity. He is not only the leader of those who accept his

leadership but of those also who do not acclaim him as such: even of those who denounce

him! the only difference being that the latter are unaware of the fact that his guidance is

still imperceptibly influencing their thoughts and their actions and is the governing

principle of their lives and the very spirit of the modern times.

It was he who turned the course of human thought from superstition-mongering, love for

the unnatural and the inexplicable, and monasticism towards rational approach, love for

reality, and a pious, balanced worldly life. It was he who, in a world which regarded only

supernatural happenings as miracles and demanded them for the verification of the truth

of a religious mission, inspired the urge for rational proof and the faith in them as the

criterion of truth. It was he who opened the eyes of those who had been accustomed till

then to look for the signs of God in the natural phenomena. It was he who, in place of

baseless speculation, led human beings to the path of rational understanding and sound

reasoning on the basis of observation, experiment, and research. It was he who clearly

defined the limits and functions of senseperception, reason, and intuition. It was he who

brought about a rapprochement between the spiritual and the material values. It was he

who harmonised Faith with Knowledge and Action. It was he who created the scientific

spirit with the power of religion and who evolved true religiosity on the basis of the

scientific spirit.

It was he who eradicated idolatry, man-worship and polytheism in all forms so

thoroughly and created such a firm faith in the Unity of God that even those religions

which were based entirely on superstitions and idolatry were compelled to adopt a

monotheistic theme. It was he who changed the basic concepts of ethics and spirituality.

To those who believed that asceticism and self- annihilation alone formed the standard of

moral and spiritual purity –that purity could not be achieved except by running away

from worldly life, disregarding all the urges of the flesh and subjecting the body to all

types of tortures-it was he who showed the path or spiritual evolution, moral

emancipation, and attainment of salvation through active participation in the practical

affairs of the world around them.

It was he who brought home to man his true worth and position; those who

acknowledged only a God incarnate or a son of God as their moral preceptor or spiritual

guide were told that a human being like them having no pretension to Godhead could

become the vicegerent of God on earth; those who proclaimed and worshipped powerful

personages as their gods were made to understand that their false lords were mere. It was

he who stressed the point that no person could claim holiness, authority, and overlordship

as birthright and that none was born with the stigma of untouchability, slavery, or

serfdom on his person. It was he and his teaching which inspired the thoughts of the unity

of mankind, equality of human beings, true democracy and real freedom in the world.

Leaving aside this realm of thought and moving a bit further one will find countless

practical results of the leadership of this unlettered person firmly impressed on the laws

and ways of the world. So many principles of good behaviour, culture and civilisation,

purity of thought and deed, which are prevalent in the world today, owe their origin to

him. The social laws which he gave have infiltrated deep into the structure of human

social life, and this process continues up to this day. The basic principles of economics

which he taught have ushered in many a movement in world history and hold out the

same promise for the future. The laws of governance which he formulated brought about

many an upheaval in the political notions and theories of the world and continue to assert

their influence even today. The fundamental principles of law and justice which bear the

stamp of his genius have influenced to a remarkable degree the administration of justice

in the courts of nations, and form a perpetual source of guidance for all legists to come.

This unlettered Arab was the first person who set on foot for the first time practically the

whole framework of international relations, and regulated the laws of war and peace. For

no one had previously even the remotest idea that there could be an ethical code of war

also and that relation between different nations could be regulated on the ground of

common humanity.

THE GREATEST REVOLUTIONARY

In the cavalcade of world history the sublime figure of this wonderful person towers so

high above all the great men of all times who are famous as heroes of nations, that they

appear to be dwarfs when contrasted with him. None of them possessed a genius capable

of making any deep impression on more than one or two aspects of human life. Some are

the exponents of theories and ideas but are deficient in practical action. Some others are

men of action but suffer from paucity of knowledge. Some are renowned as statesmen

only; others are masters of strategy and manoeuvring. Some have concentrated on one

aspect of social life in a manner that other aspects have been overlooked. Some others

have devoted their energies to ethical and spiritual verities but have ignored economics

and politics. Some other have taken to economics and politics, but neglect morals and the

spiritual side of life. In short, one comes across heroes who are adepts and experts in one

walk of life only. His is the only example where all the excellences have been blended

into one personality. He is a philosopher and a seer and also a living embodiment of his

own teachings. He is a great statesman as well as a military genius. He is a legislator and

also a teacher of morals. He is a spiritual luminary as well as a religious guide. His vision

penetrates every aspect of life and there is nothing which he touches and does not adorn.

His orders and commandments cover a vast field from the regulation of international

relations down to the habits of everyday life like eating, drinking, and cleanliness of the

body. On the foundations of his theories he established a civilisation and a culture and

produced such a fine equilibrium in the conflicting aspects of life that there is to be found

not even the slightest trace of any flaw, deficiency, or incompleteness. Can anyone out

any other example of such a perfect and all-round personality?

Most of the famous personalities of the world are said to be the products of their

environment. But his case is unique. His environment seems to have played no part in the

making of his personality. It also cannot be proved that historically his birth synchronised

with the order of things in Arabia at that time. What one can say at the most is that the

circumstances in Arabia cried aloud for the appearance of such a person who could weld

together the warring tribes into one nation and lay the foundation of their economic

solidarity and well-being by bringing other countries under their sway-in short, a national

leader who would have all the traits of an Arab of those days and, through cruelty,

oppression, bloodshed, deceit, and hypocrisy, or by any other fair or foul means, could

have enriched his own people, and left a kingdom as a heritage for his successors. One

cannot prove any other crying need of the history of Arabia of that time.

What one can say at the most in the light of Hegel’s philosophy of history or Marx’s

historical materialism is that the time and environment demanded the emergence of a

leader who could create a nation and build up an empire. But the Hegelian or Marxian

philosophy cannot explain how such an environment could produce a man whose mission

was to teach the best morals, to purify humanity of all dross, and to wipe out prejudices

and superstitions of the days of ignorance and darkness, who looked beyond the

watertight compartments of race, nation, and country, who laid the foundations of a

moral, spiritual, cultural and political superstructure for the good of the world and not for

his country alone, who practically, not theoretically, placed business transactions, civics,

politics, and international relations on moral grounds and produced such a balanced and

temperate synthesis between worldly life and spiritual advancement that even to this day

it is considered a masterpiece of wisdom and foresight exactly in the same way as it was

considered in his lifetime. Can anyone honestly call such a person as the product of the

all-pervading darkness of Arabia?

He does not only appear to be independent of his environment. Rather, when we look at

his achievements we are irresistibly drawn to the conclusion that he actually transcends

all limitation of time and space. His vision breaks through all temporal and physical

barriers, passes beyond centuries and millenniums and comprehends within itself entire

human activity and the whole of human history.

He is not one of those whom history has cast into oblivion, and he is not praised only

because he was just a good leader in his own time. He is that unique and incomparable

leader of humanity who marches with the time, who is modern in every age and in every

era, as he was in his own age of history. Truly, his teachings are as modern as tomorrow

morn.

Those whom people style as makers of history’ are only ‘creatures of history’. In fact, in

the whole history of mankind, he is the unique example of a ‘maker of history’. One may

scan the lives and circumstances of the great leaders of the world who brought about

revolutions and one will find that on each such occasion the forces of revolution were

gathering momentum for the destined upheaval, were taking their course in certain

directions and were only waiting for propitious moment to burst out. In harnessing these

forces in time for action the revolutionary leader played the part of an actor for whom the

stage and the role is set beforehand. One the other hand, amidst all ‘makers of history’

and revolutionary figures of all times, he is the only person who had to find ways and

means to bring together the wherewithal of revolution, who had to mould and produce the

kind of men he wanted for his purpose because the very spirit of revolution and its

requisite paraphernalia were nonexistent in those people among whom his lot was cast.

He made an indelible impression on the hearts of thousands of his disciples by his

forceful personality and moulded them according to his liking. By his iron will he

prepared the ground for revolution, moulded its shape and features, and directed the

currents into a channel as he wished and desired. Can anyone cite another example of a

maker of history of such brilliance and splendour?

THE FINAL TESTIMONY

One may ponder over this matter and wonder how, in the dark ages 1400 years back in a

benighted region of the earth like Arabia, an unlettered Arab trader and herdsman came

to possess such light, such knowledge, such power, such capabilities, and such finely-

developed moral virtues?

One may say that there is nothing peculiar about his Message. It is the product of his own

mind. If it is so, then he should have proclaimed himself as God. And if he had made

such an assertion at that time, the peoples of the earth who did not hesitate in calling

Krishna and Buddha as gods and Jesus as the Son of God, just out of their own fancy, and

who could without compunction worship even the forces of nation like fire, water and air

would have readily acknowledged such a wonderful person as the Lord God Himself.

But lo! His assertion is just to the contrary. For he proclaimed that: I am a human being

like yourselves. I have not brought any thing to you of my own accord. It has all revealed

to me by God. Whatever I possess belongs to Him. This message the like of which the

whole humanity is not able to produce, of my own mind. Every word of it has been sent

down by Him and all glory to Him Whose Message it is. All the wonderful achievements,

which stand to my credit in your eyes, all the laws which I have given, all the principles

which I have enunciated and taught-none of them is from me. I find myself thoroughly

incompetent for producing such things out of my sheer personal ability and capabilities. I

look to Divine Guidance in all matters. Whatever He wills I do, what He directs I

proclaim.

Hearken! What a wonderful and inspiring example of honesty, truth, and honour it is! A

liar and a hypocrite generally tries to ascribe to himself all the credit for the deeds of

others also, even when the falsehood of his statement can be easily proved. But this great

man does not appropriate the credit of any of these achievements to his own person even

when none could contradict him, as there was no method of finding out the source of his

inspiration.

What more proof of perfect honesty of purpose, uprightness of character, and sublimity

of soul can there be! Who else can be a more truthful person than he who received such

unique gifts and embellishments through a secret channel and still he outrightly points

out the source of all his enlightenment and inspiration? All these factors lead to the

irresistible conclusion that such a man was the true Messenger of God.

Such was our Holy Prophet Muhammad (peace be upon him). He was a prodigy of

extraordinary merits, a paragon of virtue and goodness, a symbol of truth and veracity, a

great apostle of God, His Messenger to the entire world. His life and thought, his truth

and straightforwardness, his piety and goodness, his character and morals, his ideology

and achievements-all stand as unimpeachable proofs of his prophethood. Any human

being who Studies his life and teachings without bias will testify that verily he was the

true prophet of God and the Qur’an-the Book he gave to mankind-the Book of God. No

unbiased and serious seeker after truth can escape this conclusion.

Furthermore, this must also be clearly understood that, now, through Muhammad (peace

be upon him) alone can we know the straight path of Islam. The Qur’an and the only

reliable sources that are available to mankind to learn God’s Will in its totality.

Muhammad (peace be upon him) is the Messenger of God for the whole of mankind and

the long chain of prophets has come to an end with him. He was the last of the prophets

and all the instructions which it was God’s will to impart to mankind through direct

revelation were sent by Him through Muhammad (peace be upon him) and are enshrined

in the Qur’an and the Sunnah. Now, whoever be a seeker of truth and enxious to become

an honest Muslim, a sincere follower of the way of God, it is incumbent upon him to

have faith in God’s last prophet, accepted his teachings and follow the way he has he

pointed out to man. This is the real road to success and salvation.

THE FINALITY OF PROPHETHOOD

This brings us to the question of the finality of prophethood. Let us now consider this

aspect of the prophethood of Muhammad (peace be upon him).

We have already discussed the nature of prophethood and this discussion makes it clear

that the advent of a prophet is not an everyday occurrence. Nor is the presence in person

or the prophet essential for every land, people, and period. The life and teachings of the

prophet are the beacon-light to guide a people to the Right path and as long as his

teachings and his guidance are alive he is, as it were, himself alive. The real death of a

prophet consists not in his physical demise but in the mitigation of his teachings and the

interpolation of his guidance. The earlier prophets have died because their followers have

adulterated their teachings, interpolated their instructions, and besmirched their life-

examples by attaching fictitious events to them. Not one of the earlier books-Torah,

Zabur (psalms of David), injeel (Gospel of Jesus), etc-exists to day in its original text and

even the followers of these books confess that they do not possess the original book. The

life histories of the earlier prophets have been so mixed up with fiction that an accurate

and authentic account of their lives has become impossible. Their lives have become tales

and legends and no trustworthy record is a available anywhere. Not only that the records

have been lost and their life precepts forgotten but even this cannot be said with certainty

as to when and when and where a certain prophet was born and bred, how he lived and

what code he gave to mankind. In fact, the real death of a prophet consists in the death of

his teachings.

Judging the facts on this criterion no one can deny that Muhammad (peace be upon him)

and his teachings are alive. His teachings stand uncorrupted and are uncorruptible. The

Qur’an-the book he gave to mankind-exists in its original text, without the slightest

alteration of letter, syllable, jot, or title. The entire account of his life-his sayings,

instructions and actions-is preserved with complete accuracy, so much so that even after

the lapse of thirteen centuries its delineation in history is so clear and complete that it

seems as if we are seeing him with the eyes under our brows. The biography of no other

human being is so well preserved as that of Muhammad, the prophet of Islam (peace be

upon him). In each and every matter of life we can seek the guidance of Muhammad

(peace be upon him) and take a lesson from his life-example. That is why there is no need

of any other prophet after Muhammad, the last prophet (peace be upon him).

Furthermore, there are three things which necessitate the advent of a new prophet; it not

just the replacement of a departed prophet. 

These may be summed up as follows:

1. That the teachings of the earlier prophets have been interpolated or corrupted or

they have died and their revival is needed. In such a case a new prophet is raised

so that he may purge the impurities from the lives of the people and restore

religion to its pristine form and Purity, or

2. That the teachings of a prophet who has passed away were incomplete and it is

necessary to amend them, improve upon them, or add something to them, when a

new prophet is sent is sent to effect these improvements or

3. That the earlier prophet was raised particularly for a certain nation or territory and

a prophet for another nation, people, or country be required.

These are the three fundamental conditions which necessitate the raising of a new

prophet. A careful perusal of the facts shows that none of these conditions exists today.

The teachings of the last prophet, Muhammad (peace be upon him), are alive, have been

fully preserved, and made immortal. The guidance he has shown unto mankind is

complete and flawless, and is enshrined in the Holy Qur'an. All the sources of Islam are

fully intact and each and every instruction or action of the Holy Prophet can be

ascertained without the least shadow of doubt. Thus as his teachings are totally intact,

there is no need of any of new prophet on this count.

Secondly, God has completed His revealed guidance through Prophet Muhammad (peace

be upon him) and Islam is the complete religion for mankind. God has said that, "Today I

have perfected your Faith-religion-for you, and have completed My bounty upon you,"

and a thorough study of Islam as a complete way of life proves the truth of these Qur’anic

words. Islam gives guidance for life in this world and in the hereafter and nothing

essential has now been perfected and there is no ground for new prophethood on the plea

of imperfection.

Lastly, the Message of Muhammad (peace be upon him) was not meant for any particular

people, place, or period. He was raised as the world prophet-the messenger of the truth

for the entire mankind. The Qur’an has commanded Muhammad (peace be upon him) to

declare: "O mankind, I am God’s Messenger to all of you." He has been described as "a

blessing for all (the people of) the worlds" and his approach has been universal and

human. That is why after him there remains no need for new prophethood and he has

been described by the Qur’an as khatam-un-Nabiyyin (the last of the chain of the true

prophets). Now there fore, the only source for the knowledge of God and His Way is

Muhammad (peace be upon him). We can know of Islam only through his teachings

which are so complete and so comprehensive that world does not need any new prophet;

it needs only such people as have full faith in Muhammad (peace be upon him) who

become the standard-bearers of his message, propagate it to the world at large, and

endeavour to establish the culture which Muhammad (peace be upon him) gave to Man.

The World needs such men of character as can translate his teachings into practice and

establish a society which is governed by Divine Law, whose supremacy Muhammad

peace be Muhammad (peace be upon him) and on its success hinges the success of Man.

CHAPTER 4

THE ARTICLES OF FAITH

BEFORE we proceed further, it would be advisable to recapitulate the former discussions

and sum up their substance. We can summaries them as follows:

1. Although Islam consists of submission and obedience to Allah Lord of the

universe, yet as the only authentic and reliable source of knowing Him and His

Will and Law is the teaching of the true prophet, we may define Islam as that

religion which stands for complete faith in the teachings of the prophet and

unflinching obedience to his ways of life. Consequently, one who ignores the

medium of the prophet and claims to follow God directly is not a ‘Muslim’.

2. In the earlier epochs there had been separate prophets for different nations, and

the history of prophethood shows that even in one and the same nation several

prophets appeared one after the other. In that age Islam was name of that religion

which was taught to a nation by its own prophet or prophet. Though the nature

and substance of Islam was the same in every age and country, the modes of

worship, codes of law, and other detailed rules and regulations of life were a bit

different according to the local and particular conditions of every people. It was

not, therefore, necessary for any nation to follow another nation’s prophet and its

responsibility was confined only to following the guidance given by its own

prophet.

3. This period of poly-prophetism came to an end with the advent of Muhammad

(peace is upon him). The teachings of Islam were made complete through him;

one basic law formulated for the whole world and he was made a prophet unto the

entire humanity. His prophethood was not meant for any particular nation or

country or period; his message is for all peoples and for all ages. The earlier codes

were abrogated by the advent of Muhammad (peace be upon him) who gave the

world a complete code of life. Now, neither any prophet is to appear in the future

nor is any new religious code going to be revealed till the Last Day. Muhammad’s

(peace be upon him) teachings are meant for all the children of Adam, the entire

human race. Now Islam consists in following Muhammad, viz. To acknowledge

his prophethood, to believe in all that he has asked to his believe in, to follow him

in letter and spirit, and to submit to all his commands and injunction of God. This

is Islam.

This automatically brings us to the question: What has Muhammad (peace be upon him)

asked us to believe in? What are the articles of Islamic faith? Now we shall try to discuss

these articles and see how simple, how true, how lovable and how valuable they are and

to what high pinnacle they raise the status of Man in this world and the life to come!

TAWHEED: FAITH IN THE UNITY OF ALLAH

The most fundamental and the most important teaching of Prophet Muhammad (peace be

upon him) is faith in the prophet Muhammad (peace be upon him) is faith in the unity of

God. This is expressed in the primary kalima of Islam as La ilaha illallah "There is no

deity but Allah". This beautiful phrase in the bedrock of Islam, its foundation and its

essence. It is the expression of this belief which differentiates a true Muslim from a kafir

(unbeliever), a Mushrik (one who associates others with God in His divinity), or a

Dahriya (atheist). The acceptance or denial of this phrase produces a world of difference

between man and man. The believers in it become one single community and those who

do not believe in it form the opposite group. For the believers there is unhampered

progress and resounding success in this world and in the hereafter, while failure and

ignominy are the ultimate lot of those who refuse to believe in it.

But the difference which occurs between the believers and the unbelievers is not the

result of mere chanting of a few words. Evidently the mere utterance of mere chanting of

a few words. Evidently the mere utterance of a phrase or two cannot bring about such a

mighty difference. The real force lies in the conscious acceptance of this doctrine and its

stipulations and complete adherence to it in practical life. Unless you know the real

meaning of the phrase "there is no deity but Allah" and the bearing of its acceptance on

human life, you cannot realise the real importance of this doctrine. It would never

become effective unless these essentials are achieved. Mere repeating of the word ‘food’

cannot dull the edge of hunger; mere chanting of a medical prescription cannot heal the

disease. In the same way if the Kalima is re0peated without any understanding of its

meanings and dictates, it cannot work the revolution which its meanings and dictates, it

cannot work the revolution which it is meant to bring about. The revolution in thought

and life can occur only if a person grasps the full meaning of the doctrine, realises its

significance, reposes true belief in it, and accepts and follows it in letter and spirit. Unless

this grasp of the Kalima is developed it cannot become fully effective. We avoid fire

because we have a realisation that it burns; we keep away from poison because we

believe that its use kills a man. Similarly, if the real meanings of Tawheed are fully

grasped, it should necessarily make us avoid, in belief as well as in action, every form

and shade of disbelief, atheism, and polytheism. This is the natural dictate of belief in the

Unity of God.

THE MEANING OF THE ‘KALIMA’

In the Arabic language the word ilah means ‘one who is worshipped’, i.e. a being which

on account of its greatness and power be considered worthy to be worshipped, to be

bowed to in humility and submission. Anything or any being possessing power too great

to be comprehended by man is also called ilah. The conception of ilah also includes the

possession of infinite powers: that may astonish others. It also conveys the sense that

others are dependent upon ilah and that he is not dependent upon anyone else. The word

ilah also carries a sense of concealment and mystery, that is, ilah would be a being unseen

and unperceptible. The word khuda in Persian, deva in Hindi, and god in English bear,

more or less, similar signification. Other languages of the world also contain words with

a like sense.

The word Allah, on the other hand, is the essential personal name of God. La ilaha

illallah would literally mean "There is no ilah other than the One Great being known by

the name "Allah". It means that in the whole of the universe, there is absolutely no being

worthy to be worshipped other than Allah, that it is only to Him that heads should bow in

submission and adoration, that He is the only Being possessing all powers, that all

powers, that all are in need of His favour, and that all are obliged to solicit His help. He is

concealed from our senses, and our intellect fails to perceive what He is.

Having known the meanings of these worlds, let us now find out their real significance.

From the most ancient known history of man as well as from the oldest relics of antiquity

that we have been able to obtain, it appears that in every age man had recognised some

deity or deities and had worshipped them. Even in the present age every nation on the

face of the earth, from the most primitive to the most civilised, dose believe in and

worship some deity. It shows that the idea of having a deity and of worshipping him is

ingrained in human nature. There is do so.

But the question is: What that thing is and why man feels impelled to do to do so? The

answer to this question can be discovered if we try to look into the position of man in this

huge universe. A perusal of man and his nature from this view-point shows that he is not

omnipotent. Neither he is self-sufficient and self-existing nor are his powers without

limitations. In fact, he is weak, frail, needy, and destitute. He is dependent upon a

multitude of forces and without their assistance he cannot make a headway. There are

countless things necessary to maintain his existence, but all of them are not essentially

and totally within his powers. Sometimes they come to his possession in a simple and

natural way, and at times he finds himself deprived of them. There are many important

and valuable things which he endeavors to get, but sometimes he succeeds in getting

them, while sometimes he does not, for it is not completely in his own power to obtain

them. There are many important and valuable things which he endeavors to get, but

sometimes he succeeds in getting them, while sometimes he dose not, for it is not

completely in his won power to obtain them. There are many things injurious to him;

chances bring his hops to a sudden end; disease, worries, and calamities, always threaten

him and mar his way to happiness. He attempts to get rid of them, and success and failure

both visit him in this quest. There are many things whose greatness and grandeur

overawe him mountains and rivers, gigantic animals and ferocious beasts. He experiences

earthquakes, storms, and other natural calamities. He observes clouds over his head and

sees them becoming thick and dark, with peals of thunder, flashes of lightning and

continuous fall of heavy rain. He sees the sun, the moon, and the stars in their constant

motion. He reflects how great, powerful, and grand these bodies are, and, in contrast to

them, how frail and insignificant he himself is! The vast phenomena, on the one hand,

and the consciousness of his own frailty, on the other, impress him with a deep sense of

his own weakness, humbleness, and helplessness. And it is quite natural that the

preliminary idea of divinity coincides with this sense. He thinks of those hands which are

wielding these great forces. The sense of their powerfulness makes him seek their help.

He tries to please them so that they may be beneficent to him, and he dreads them and

tries to escape their wrath so that he may not may not be destroyed by them.

In the most primitive stage of ignorance, man thinks that the great objects of nature

whose grandeur and glory are visible, and which appear to be injurious or beneficent to

him, hold in themselves the real power and authority, and therefore, they are diving. Thus

he worship trees, and numerous other objects. This is the worst form of ignorance.

When his ignorance dissipates to some extent and some glimmers of light and knowledge

appear on his intellectual horizon, he comes to know that these great and powerful

objects are in themselves quite helpless and dependent and are in no way better placed

than man rather they are still more dependent and helpless. The biggest and the strongest

animal dies like a tiny germ, and loses all his power; great rivers rise and fall and become

dry; the high mountains are blasted and shattered by man himself; the productiveness of

the earth is not under earth’s own control-water makes it prosperous and lack of water

makes it barren. Even water is not independent. It depends on air which brings the clouds.

Air too is powerless and its usefulness depends on other causes. The moon, the sun, and

the stares also are bound up by a powerful law outside whose dictates they cannot make

the slightest movement. After these considerations his mind turns to the possibility of

some great mysterious power of divine nature which controls the objects he sees and

which may be the repositories of all authority. These reflection give rise to belief in

mysterious powers behind the natural phenomena, numberless gods are supposed to be

governing various parts and aspects of nature such as air, light, water, etc, and some

suggestive material forms or symbols are constructed to represent them. And he begins to

worship those forms and symbols. This too is a form of ignorance, and reality remains

hidden from the human eye even at this stage of intellectual and cultural pilgrimage.

As man progresses still further in knowledge and learning, and as he reflects more and

more deeply on the fundamental problems of life and existence, he finds an all-powerful

law and an all-encompassing control in the universe. What a complete regularity control

in the universe. What a complete regularity is observed in sunrise and sunset, in winds

and rains, in the motions of stars and the changes of seasons! How in a wonderfully

harmonious way countless different forces are working jointly, and what a highly potent

and supremely wise Law it is, according to which all the various causes in the universe

are made to work together at an appointed time to produce an appointed event! Observing

this uniformity, regularity, and complete obedience to a firm law in all fields of believe

that there must be a deity greater than all others, exercising supreme authority. For, if

there were separate, independent deities, the whole machinery of the universe would be

upset. He calls this greatest deity by different names, such as ‘Allah’ ‘Permeshwar,’

‘God,’ Khuda-I-Khudaigan,’ etc. but as the darkness of ignorance still persists, he

continues worshipping minor deities along with the Supreme One. He imagines that the

Divine Kingdom of God may not be different form earthly kingdoms. Just as a ruler has

many ministers, trusted associates, governors, and other responsible officers, so the minor

are like so many responsible officers, under the Great God who could not be approached

without pleasing and propitiating the officers under Him. So they must also be

worshipped and appealed to for help, and should in no case be offended. Can be made to

the Great God.

The more man increases in knowledge, the greater become his dissatisfaction with the

multiplicity of deities. So the number of minor deities begins to decrease. More

enlightened men bring each one of them under the searchlight of scrutiny and ultimately

find that none of these man-made deities has any divine character; they themselves are

creatures like man, rather more helpless. They are thus dropped out by one until only one

God remains. But the concept of one God still contains some remnants of the elements of

ignorance. Some people imaging that has a body as man have, and is settled in a

particular place. Some believe that God came down to the earth in human form; others

think that God after settling the affairs of the universe has retired and is now taking rest.

Some believe that it is necessary to approach God through the media of saints and spirits,

and nothing can be achieved without their intercession. Some imagine God to have a

certain form or image and they regard it necessary to keep that before them for the

purposes of worship. Such distorted notions of godhead have persisted and lingered, and

many of them are prevalent among different people even in the present age.

Tawheed is the highest conception of godhead, the knowledge of which God has sent to

mankind in all ages through His prophets. It was this knowledge with which, in the

beginning, Adam had been revealed to Noah, Abraham, Moses and Jesus (God’s

blessings be upon them all). It was this very knowledge which Muhammad (God’s

blessings be upon him) brought to mankind. It is The Knowledge, pure and absolute,

without the least shade of ignorance. Man because he guilty of shirk, idol-worship and

kufr, only because he turned away from the teachings of the prophets and depended upon

his own faulty reasoning, false perceptions or biased interpretations. Tawheed dispels all

the clouds of ignorance and illumines the horizon with the light of reality. Let us see what

significant realities this concept of Tawheed-this little phrase: ‘la ilaha illallah’-points

out: what truth it conveys and what beliefs it fosters. This we can grasp if we ponder over

the following points.

First of all we are faced with the question of divinity. We are face to face with a grand,

limitless universe. Man’s mind fails to discern its beginning and visualise its end. It is

moving on in its chartered course from time immemorial and is continuing its journey in

the vast vista of the future. Creatures beyond number have appeared in it-and go on

appearing every day. The phenomena are so bewildering that a thinking mind finds itself

aghast and wonderstruck. Man is unable to understand and grasp the reality by his

unaided vision. He cannot believe that all this has appeared just by chance or accident.

The universe is not a fortuitous mass of matter. It is not a jumble of uncoordinated

objects. It is not a conglomeration of thing chaotic and meaningless. All this cannot be

without a Creator, a Designer, a Controller, a Governor. But who con create and control

this majestic universe? Only He can do so master of all; who is infinite and eternal; who

is all-powerful, all wise, omnipotent, and omniscient; who is all-knowing and all-seeing.

He must have supreme authority over all that exists in the universe. He must possess

limitless powers, must be the lord of the universe and all that it contains, must be free

from every flaw and weakness and none may have the power to interfere with His work.

Only such a being can be the Creator, the Controller and the Governor of the universe.

Secondly, it is essential that all these divine attributes and powers must vest in one being-

it is virtually impossible for two or more personalities having all the powers and

attributes equally to co-exist. They are bound to collide. Therefore there must be one and

only one Supreme Being having control over all others. You cannot think of two

governors for the same province or two supreme commanders of the same army!

Similarly, the distribution of these powers among different deities, for instance, that one

of them is all knowledge, the other all providence and still another life-giver-and each

having independent domain in his own field-is unthinkable. The universe is an indivisible

whole and each one of such deities will be dependent upon others in bound to occur. And

if this happens, the world is destined to go to pieces. These attributes are also

untransferable. It is not possible that a certain attribute might be present in a certain deity

at one time and at another time it be found in another deity. A divine being who is

incapable of remaining alive himself cannot give life to others. The one who cannot

protect his own divine power is definitely unsuited to govern the vast limitless universe.

Thus the greater you reflect upon the problem, the firmer would be your conviction that

all these divine powers and attributes must exist in one end the same Being alone. Thus

polytheism is a form of ignorance and cannot stand rational scrutiny. It is a practical

impossibility. The facts of life and nature do not fit into that explanation. They

automatically bring man to Reality, i.e. Tawheed (the Unity of God).

Now keeping in view this correct and perfect conception of God, cast a searching glance

at this vast universe. Exert yourself to the utmost and say if you find among all the

objects that your see, among all the things that you perceive, among all that you can

think, feel, or imagine-all that your knowledge can comprehend-anyone possessing these

attributes. The sum, the moon, the stars, animals, birds or fishes, matter, any man or a

group of men-does any of them possess these attributes? Certainly none! For everything

in the universe is created, is controlled and regulated, is dependent on others, is mortal

and transitory, is not elf-acting and self-propelling-its slightest movements are controlled

by an inexorable law and it cannot deviate from that law. Their helpless condition proves

that the attire of divinity cannot fit their body. They do not possess the slightest trace of

divinity and have absolutely nothing to do with it. They are simply without the godly

powers and it is a travesty of truth and a folly of the highest magnitude to attribute to

them the divine status. This is the meaning of ‘La ilaha,’ i.e. there is no god ; no human

and material object possesses the divine power and authority deserving worship and

obedience.

But this not the end of our quest. We have found that divinity does not vest in any

material or human element of the universe, and that none of them possesses even the

slightest trace of it. This very inquiry leads us to the conclusion that there is a Supreme

Being, over and above all that our unwary eyes see in the universe, who possesses the

Divine attributes who is the Will behind all phenomena, the Creator of this grand

universe, the Controller of its superb Law, the Governor of its serene rhythm, the

Administrator of all its working: He is Allah, the Lord of Universe and has none as

associate in His Divinity. This is what "illallah" (but Allah) means.

This knowledge is superior to all other kinds of know ledge and the greater You exert, the

deeper will be your conviction that this is the starting-point of all knowledge. In every

filed of inquiry-may it be that of physics chemistry, astronomy, geology, biology,

zoology, economics, politics, sociology, or humanities, you will find that the deeper you

probe, the clearer become the indications of the truth of La ilaha illallah, in every field of

knowledge and inquiry. It is this concept which opens up the doors of knowledge with the

light of reality. And if you deny or disregard this reality, you will fins that at every step

you meet disillusionment, for the denial of this primary truth robs everything in the

universe of its real meaning and true significance. The universe becomes meaningless

and the vistas of progress get blurred and confused.

THE EFFECTS OF TAWHEED ON HUMAN LIFE

Now let us study effects which the belief in La ilaha illallah brings forth upon the life of

a man and see why he should always be a success in life, here and in the hereafter.

A believer in this Kalima can never be narrow-minded or shriveled in outlook. He

believes in a God who is Creator of the heavens and the earth, the Master of the

East and the West and Sustainer of the entire universe. After this belief he does

not regard anything in the world as a stranger to himself. He looks upon

everything in the universe as belonging to the same Lord whom he himself

belongs to. He is not partisan in his thinking and behaviour. His sympathy, love,

and service do not remain confined to any particular sphere or group. His vision is

enlarged, his intellectual horizon widens, and his outlook become liberal and as

boundless as is the Kingdom of God. How can this width of vision and breadth of

mind be achieved by an atheist, a polytheist, or one who believes in a deity

supposed to possess limited and defective powers like a man?

This belief produces in man the highest degree of self-respect and self-esteem.

The believer knows that Allah alone is the possessor of all power, and that none

besides Him can benefit or harm a person, or provide for his need, or give and

take away life, or wield authority or influence. This conviction makes him

indifferent to, and independent and fearless of, all powers other than those of God.

He never bows his head in homage to any of God’s creatures, nor does he stretch

his hand before anyone else. He is not overawed by anybody’s greatness. This

quality or attitude of mind cannot be produced by any other belief. For it is

necessary that those who associate other beings with God, or who deny God,

should bow in homage to some creatures, regard them able to benefit or harm

them, and repose all their hopes in them.

Along with self-respect this belief also generates in man a sense of modesty and

humbleness. It makes him unostentatious and unpretending and unpretending. A

believer never becomes proud, haughty or arrogant. The boisterous pride of

power, wealth and worth can have no room in his heart, because he knows that

whatever he possesses has been given to him by God, and can take away just as

He can give. In contrast to this, an unbeliever, when he achieves some worldly

merit, becomes proud and conceited because he believes that his merit is due to

his own worth. In the same way pride and self-concept are a necessary outcome

and concomitant of shirk (association of others with God in His divinity), because

a mushrik believes that he has a particular relation with the deities which does

exist between them and other people.

This belief makes man virtuous and upright. He has the conviction that theirs is

no other means of success and salvation for him except purity of soul and

righteousness of behaviour. He has perfect faith in God who is above all need, is

related to none, is absolutely just, and none has any hand or influence in the

exercise of His divine powers. This belief creates in him the consciousness that,

unless he lives rightly and acts justly, he cannot succeed. No influence or

underhand activity can save him from ruin. As against this, the kefirs and the

mushriks always live on false hopes. Some of them believe that God’s son has

atoned for their sins; some think that they are God’s favourites, and will not be

punished, others believe that their saints will intercede with God on their believe

that their deities and believe that by so bribing the deities they have acquired a

license for all frivolities and ill-deeds s and depending upon their deities, they do

not live pure and good lives. As to the atheists, they do not believe that there is

any Being having power over them, to whom they would be responsible for their

good or bad action; therefore they consider themselves altogether independent to

act in whatever way they like in this world. Their own fancies become their gods

and they live like slaves of their wishes and desires.

The believer does not become despondent and broken-hearted under any

circumstances. He has firm faith in God who is the Master of all the treasures of

the earth and the heavens, whose grace and bounty have no limit and whose

powers are infinite. This faith imparts to his heart extraordinary consolation, fills

it with satisfaction and keeps it filled with hope. In this world he might meet with

rejection from all doors, nothing herein might serve his ends,. All means amight,

one after another, desert him; but faith in and dependence on God never leave

him; and upon their strength he goes on struggling. Such a profound confidence

can result from no other belief than belief in one God. Mushirks, kafirs, and

atheists have small hearts; they depends upon limited powers; therefore in hours

of trouble they are soon overwhelmed by despair and, frequently, they commit

suicide.

This belief produces in man a very strong degree of determination, patient

perseverance, and trust in God. When he makes up his mind and devotes his

resources to fulfil the Divine Commands in order to secure God’s pleasure, he is

sure he has the support and backing of the Lord of the universe, this certainty

makes him firm and strong like a mountain, and no amount of difficulties,

impediments, and hostile opposition can make him give up his resolution. Shirk,

Kufr, and atheism have no such effect.

On account of man's interference and interpolation, many things have been

inserted in those books, which are against reality, revolting to reason, and

affronting to every instinct of justice. There are thing which are cruel and unjust

and vitiate man's beliefs and action. Furthermore, unfortunately, things have been

inserted that are obscene, indecent, potently immoral. The Qur'an is free from all

such rubbish. It contains nothing against reason, and nothing that can be proved

wrong. None of its injunctions is unjust; nothing in it is misleading. Of indecency

and immorality not a trace can be found in it. From the beginning to the end the

whole Book is full of wisdom and truth. It contains the best of philosophy ad the

choicest of law for human civilisation. It points out the right path and guides man

to success and salvation. It is on account of these special features of the Qur'an

that all the peoples of the world have been direct to have faith in it, to give up all

other Books, and to follow it alone, because it contains all that is essential for

living in accordance with God's pleasure, and after it there remains absolutely no

need for any other divine Book.

The study of the differenced between the Qur'an and other divine Books makes one easily

understand that the nature of faith in the Qur'an and that of belief in the former Books is

not similar.

Faith in the former divine Books should be limited to the confirmation that they were all

from God, were true, and had been sent down to fulfil, in their time, the same purpose for

which the Qur'an has been sent. On the other hand, belief in the Qur'an should be of the

nature that it is purely and absolutely God's own words, that it is perfectly true, that every

word of it is preserved, that everything mentioned therein is right, that it is the bounden

duty of man to carry out in his life each and every command of it; and that whatever be

against it must be rejected.

FAITH IN PROPHETS

In the last chapter we discussed that God's Messengers had been raised among every

people, and that they all brought essentially that very religion-Islam-which Prophet

Muhammad (peace be upon him) propagated. In this respect all the Messengers of God

belong to the same category and stand on a stand on a par with each other. If a man

confirms and believes in one of them, he must and ought to confirm all. The reason is

quite simple. Suppose ten men make one and the same statement; if you admit one of

them to be true, you ipso facto admit the remaining nine of them as true, and if you belie

anyone of them, by implication you belie all of them. It is for this reason that in Islam it

is necessary to have implicit in anyone of the prophet would be a Kafir, though he might

profess faith in all the other Prophets.

It occurs in traditions that the total number of all the prophets sent to different peoples at

different times is 124,000. If you consider the life of the world since it was first inhabited

and the number of different peoples and nations that have passed on it, this number will

not appear too great. We have to believe positively in those of the prophets whose names

have been mentioned in the Qur'an Regarding the rest we are instructed to believe that all

Prophets sent by God for the guidance of mankind were true. Thus we believe in all the

prophets raised in India, China, Iran, Egypt, Africa, Europe, and other countries of the

world, but we are not in a position to be definite about a particular person outside the list

of prophets named in the Qur'an, whether or not he was a Prophet, for we have not been

told anything definite about him. Nor are we permitted to say anything against the holy

men of other religions. It is quite possible that some of them might have been God's

Prophets that some of them might have been God's Prophets, and their followers

corrupted their teachings after their demise, just as the followers of Moses and Jesus

(God's blessings be upon them) have done. Therefore, whenever we express any opinion

about them, it would be about the tenets and rituals of their religions; as for the founders

of those religions, we will remain scrupulously silent, lest we should become guilty of

irreverence towards a Prophet.

As for the fact of being Prophets of God and having been deputed by Him for teaching

the same straight path of 'Islam,' there is no difference between Muhammad and other

Prophets (God's blessings be upon them all), we have been ordered to believe in all of

them alike. But in spite of their equality in this respect, there are the following three

differences between Muhammad and other Prophets (God's blessings be upon them all):

1. 1. The Prophets of the past had come to certain people for certain periods of time,

while Muhammad (God's blessings be upon him) has been sent for the whole

world and for all times to come.

2. The teachings of those Prophets have either disappeared altogether from the

world, or whatever of them remains is not pure, and is found intermingled with

many erroneous and fictitious statements. For this reason even if anyone wishes to

follow their teachings, he cannot do so. In contrast to this, the teachings of

Muhammad (God's blessings be upon him), his biography, his discoursed, his

ways of living, his morals, habits, and virtues, in short, all the details of his life

and work, are preserved. Muhammad (God's blessings be upon him), therefore, is

the only one of the whole line of Prophets who is a living personality, and in

whose footsteps it is possible. To follow correctly and confidently.

3. The guidance imparted through the Prophets of the past was not complete and all-

embracing. Every Prophet was followed by another who effected alterations and

additions in the teachings and injunctions of his predecessors and, in this way, the

chain of reforms and progress continued. That is why the teachings of the earlier

Prophets, after the lapse of a certain period of time, were lost in oblivion.

Obviously there was no need of preserving former teachings when amended and

improved guidance had taken their place. At last the most perfect code of

guidance was imparted to mankind through Muhammad (God's blessings be upon

him) and all previous codes were automatically abrogated, for it is futile and

imprudent to follow an incomplete code while the complete code exists. He who

follows Muhammad (God's blessings be upon him) follows all the Prophet, for

whatever was good and eternally workable in their teaching has been embodied in

his teachings. Whoever, therefore, rejects and refuses to follow Muhammad's

teachings and chooses to follow some other Prophet, only deprives himself of that

vast amount of useful and valuable instruction and guidance in Muhammad's

teachings, which never existed in the books of the earlier Prophets and which was

revealed only through the Last of the Prophets.

That is why it is now incumbent upon each and every human being to have faith in

Muhammad (peace be upon him) and follow him alone. To become a true Muslim (a

follower of the Prophet's way of life) it is necessary to have complete faith in Muhammad

(peace be upon him) and to affirm that:

a. He is a true Prophet of God;

b. His teachings are absolutely perfect, free from any defect or error;

c. He is the Last Prophet of God. After him no Prophet will appear among any

people till the Day of Judgment, nor is any such personage going to appear in

whom it would be essential for a Muslim to believe

BELIEF IN LIFE AFTER DEATH

The fifth article of Islamic Faith is belief in life after death. Prophet Muhammad (peace is

upon him) has directed us to believe in resurrection after death and in the Day of

Judgment. The essential ingredients of this belief, as the life of this world and of all that

is in it will come to an end on an appointed day. Everything will be annihilated. That day

is called Qayamah, i.e. the Last Day. That all the human beings who had lived in the

world since its inception will then be restored to life and will be presented before God

who will sit in court on that day. This is called Hashr: Resurrection.

That the entire record of every man and woman of all their doings and misdoings-will be

presented before God for final judgment.

That God shall finally adjudge the reward of every person. He shall weigh everyone's

good and bad deeds. One who excels in goodness will be rewarded a goodly reward; one

whose evils and wrongs overweigh his good deeds, will be punished.

That the reward and punishment will be administered judiciously. Those who emerge

successful in this judgment will go to paradise and the doors of eternal bliss will be

opened upon them; those who are condemned and deserve punishment will be sent to

Hell-the abode of fire and torture.

These are the essential constituents of belief in life after death.

THE NEED OF THIS BELIEF

Belief in the life after death has always been a part and parcel of the teachings of the

Prophets. Every Prophet asked his followers to believe in it, in the same way as the last of

the Prophets, Muhammad (peace be upon him ), has asked us to do. This has always been

an essential condition of being a Muslim. All Prophets have categorically declared that

one who disbelieves in it, or casts doubts on it, is a Kafir. This is so, because denial of

life after death makes all other beliefs meaningless. This denial also destroys the very

sanction for good life and man is driven to a life of ignorance and disbelief. A little

reflection would make this quite clear.

In your everyday life, whenever you are asked to do anything, you immediately think:

what is the utility of doing it and what harm is involved in doing it? This is the very

nature of man. He instinctively regards a useless action as totally unnecessary. You will

never be willing to waste your time and energy in useless, wasteful, and unproductive

jobs. Similarly, you won't be very eager to avoid a thing that is harmless. And the general

rule is that the deeper your conviction about the utility of a thing, the firmer would be

your response to it; and the more doubtful you are about its efficacy, the more wavering

and shaky would be your attitude. After all, why does a child put his hand in fire? -

Because he is not sure that fire burns. Why does he evade studying? -Because he does not

fully grasp the importance and benefits of education and does not believe in what his

elders try to impress upon his mind.

Now think of the man who does not believe in the Day of Judgment. Would he not

consider belief in God and a life in accordance with His code of no consequence? What

value will he attach to a life in pursuit of His pleasure? To him neither obedience to God

is of any advantage, nor disobedience to Him of any harm. How, the injunctions of God,

Him Prophet, and His Book? What incentive would remain there for him to undergo trials

and sacrifices and to avoid worldly pleasures? And if a man does not follow the code of

God and lives according to his own likes and dislikes, or what use is his belief in the

existence of God, if any such belief he has?

That is not all. If you reflect still deeper, you will come to the conclusion that belief in

life after death is the greatest deciding factor in the life of a man. Its acceptance or

rejection determines the very course of his life and behaviour.

A man who has in view the success or failure of this world alone will be concerned with

the benefits and harms that accrue to him in this life only. He will not be prepared to

undertake any good act if he has no hope of gaining thereby some worldly interest, nor

will he be keen to avoid any wrong act if that is not injurious to his interests in this world.

But a man who believes in the next world as well and has a firm conviction of the final

consequences of his acts would look upon all world look upon all worldly gains and

losses as temporary and transitory and would not stake his eternal bliss for a transitory

and would his eternal bliss for a transitory gain. He will look upon things in their wider

perspective and will always keep the everlasting benefit or harm in view. He will do the

good, however costly it may be to him in terms of worldly gains, or however costly it

may be to him in terms of worldly gains, or however injurious it may be to his immediate

interests; and he will avoid the wrong, however charming it may look. He will judge the

things from the viewpoint of their eternal consequences and would not submit to his

whims and caprices.

Thus there is a radical difference between the beliefs, approaches, and lives of the two

persons. One's idea of a good act is limited to its beneficence in this brief temporary life

as a gain in the shape of money, property, public applause and similar other things which

give him position, power, reputation, and worldly happiness. Such things become his

objectives in life. Fulfilment of his own wishes and self-aggrandizement become the be-

all and end-all of his life. And he does not deter even from cruel and unjust means in their

achievement. Similarly, his conception of a wrong act is that which may involve a risk of

injury to his interests in this world like loss of property and life, spoiling of health,

besmirching of reputation, or some other unpleasant consequence. In contrast to this man,

the believer's concept of good and evil would be quite different. To him all that pleases

God is good and all that invokes His displeasure and wrath is evil. A good act, according

to him, will remain good even if it brings no benefit to him in this world, or even entails

loss of some worldly possession or injury to his personal interests. He will be confident

that God will reward him in the eternal life and that would be the real success. similarly,

he will not fall a prey to evil deeds merely for some worldly gain, for he knows that even

if he escapes punishment in his short worldly life, in would be the loser and would not be

able to escape punishment by the court of God. He does not believe in the relativity of

morals but sticks to the absolute standards revealed by God and lives according to them

irrespective of gain or injury in this word.

Thus it is the belief or disbelief in life after death which makes man adopt different

courses in life. For one who does not believe in the Day of Judgment it is absolutely

impossible to fashion his life as suggested by Islam. Islam says: "In the way of God give

zakat (charity) to the poor." His answer is: "No, zakat will diminish my wealth ; I will,

instead, take interest on my money." And in its collection he would not hesitate to get

attached each and everything belonging to the debtors, though they be poor or hunger-

stricken. Islam says: "Always speak the truth and shun lying, though you may gain ever

so much by lying and lose ever so much by speaking the truth." But his reply would be: "

Well, what shall I do with a truth which is of no use to me here, and which instead brings

loss to me ; and why should I avoid lying where it can bring benefit to me without any

risk, even that of a bad name?" He visits a lonely place and finds a precious metal lying

there; in such a situation Islam says: "This is not your property, do not take it" ; but he

would say: "This is a thing I have come by without any cost or trouble ; why should I not

have it? There is no one to see this pick-up, who might report it to the police or give

evidence against me in a court of law, to give me a bad name among the people. Why

should I not make use of this valuable?" Someone secretly keeps a deposit with this man,

and after that that he dies. Islam says: "Be honest with the property deposited with you

and give it over to the heirs of the deceased." He says: "Why? There is no evidence of his

property being with me; his children also have no knowledge about it. When I can

appropriate it without any difficulty, without any fear of legal claim, or stain on my

reputation, why should I not do so?" In short, at every step in life, Islam will direct him to

walk in a course of behaviour; but he will take recourse to the opposite direction. For

Islam Measures and values everything from the viewpoint of its everlasting consequence;

while such a person always has in view only the immediate and earthly outcome. Now,

you can understand why a man cannot be a Muslim without belief in the Day of

Judgment. To be a Muslim is a very great thing; the fact is that one cannot even become a

good man without this belief, for the denial of the Day of Judgment degrades man from

humanity to a place even lower than that of the lowest of animals.

LIFE AFTER DEATH : A RATIONAL VINDICATION

So far we have discussed the need and importance of belief in the Day of Judgment. Now

let us consider how far the constituents of the belief are rationally understandable. The

fact is that whatever Muhammad (peace be upon him) has told us about lift after death is

clearly borne out by reason. Although our belief in the that Day is based upon our

implicit in the Messenger of God, rational reflection not only confirms this belief but also

reveals that Muhammad's (peace be upon him) teachings in this respect are much more

reasonable and understandable than all other the following viewpoints are found in the

world.

1. A section of the people says that there is nothing left of man after death, and that

after this life-ending event, there is no other life. According to these people, this

belief has no reality. They say that there is no possibility of it and such a belief is

quite unscientific. This is the approach and bring in western science in their

support.

2. Another section of the people maintains that man, in order to bear the

consequences of his deeds, is repeatedly regenerated in this very world. If he lives

a bad life, in the next generation he will assume the shape of an animal, like a dog

or a cat, etc, or some tree or some lower kind of man. If his acts have been good,

he will be reborn as a man into a higher class. This viewpoint is found in some

Eastern religions.

3. There is a third viewpoint which calls for belief in the Day of Judgment, the

Resurrection, man's presence in the Divine Court, and the administration of

reward and punishment. This is the common belief of all the Prophets.

Now let us consider these viewpoints one by one. The first section, which arrogates to

itself the authority and support of science, alleges that there is no reality in life after

death. They say that they have never seen anybody coming back after his death. There is

not a single case of revival. We see that after death a man is reduced to dust. Therefore

death is the end of life and there is no life after death: But just think over this reasoning:

is this really a scientific argument? Is the claim really founded on reason? If they have

not seen any case of revival after death, they can only say that they do not know what will

happen after death. But, instead of remaining within this limit, they declare that nothing

will happen after death at the same time alleging that they speak out of knowledge! In

fact they merely generalise on ignorance. Science tells us noting negative or positive in

this respect and their assertion that life after death has no existence is totally unfounded.

Their claim is not dissimilar to the claim of an ignoramus who has not seen an airplane

and on that "knowledge" proclaims that airplanes have no existence at all! If anybody has

not seen a thing, it does not mean that that thing has no existence. No man, not even the

entire humanity, if it has not seen a thing, can claim that such a thing does not, or cannot,

exist. This claim is illusionary and is out and out unscientific. No reasonable man can

give it any weight.

Now look to belief of the second group. According to them, a human being is a human

being because in his previous animal form he had done good deeds; and an animal is an

animal because previously as a human being he had behaved badly. In other worlds to be

a man or animal is the consequence of one's deed's in one's former form. One may well

ask: "Which of them existed first, man or animal?" If they say man preceded animal, then

they will have to accept that he must have been an animal before that, and given a human

form for its good deeds. If they say it was animal they will have to concede that must

have been a man before that who transformed into an animal for his bad deeds. This puts

us into a vicious circle and the advocates of this belief cannot settle any from for the first

creature, for every generation implies a preceding generation so that the succeeding

generation may be considered as the consequence of the former. This is simply absurd.

Now consider the third viewpoint. Its first proposition is: "This world will one day come

to an end.

God will destroy and annihilate the universe, and in its place will evolve another higher

and far superior cosmos."

This statement is undeniably true. No doubt can be cast upon its veracity. The more we

reflect on the nature of the cosmos, the more clearly it is proved that the existing system

is not permanent and everlasting, for all the forces working in it are limited in their

nature, and it becomes a certainty that one day they will be completely exhausted. That is

why the scientists agree that one day the sun will become cold and will give up all its

energy, the stars will collide with one another, and the whole system of the universe will

be upset and destroyed. Moreover, if evolution is true in the case of the constituents of

this universe, why it may not be true for the whole of it? To think of the universe

becoming totally non-existent is more improbable than that it will pass into another

evolutionary stage and another order of things will emerge in a much more improved and

ideal order.

The second proposition of this belief is that "man will again be given life". Is it

impossible? If so, how did the present life of man become possible? It is evident that God

Who created man in this world can do so in the next. Not only is it a possibility, it is also

a possibility, it is also a positive necessity, as will be show later.

The third proposition is that "the record of all the actions of man in this world is

preserved and be presented on the Day of Resurrection". The proof of the truth of this

proposition is provided here in these days by science itself. It was first understood that

the sounds which we make produce slight waves in the air and die out. Now, it has been

discovered that the sound leaves its impression on its surrounding objects and can be

reproduced. Gramophone records are made on the same principle. From this it can be

understood that the record of every movement of man is being impressed on all things

which come into contact with the waves produced by the movements. This shows that the

record of our entire deed is completely preserved and can be reproduced.

The fourth proposition is that "on the Day of Resurrection, God will hold His Court and

with just judgment, reward or punish man for his good and bad deeds." What is

unreasonable about it? Reason itself demands that God should hold His court and

pronounce just judgment. We see here that a man does a good deed and thereby gains

nothing in this world. We see another man who does a bad deed and does and does not

suffer for it here. Not only this, we see thousands of cases of a good act bringing trouble

on the doer, and of a bad deed and not suffer for it here. Not only this we see thousands

of cases of a good act bringing trouble on the doer and of the guilty person. When we

notice these events happening every day our reason and sense of justice demand that a

time must come when the man who dose good must be rewarded and the one who does

evil must be punished. The present order of things as you can see yourself is subject to

physical law according to which it is quite natural that a man who has got the means to do

evil can do so if he chooses and it is not necessary that its evil consequences should react

upon him wholly or partly. If you have a tin of petrol and a match-bow you can set fire to

the house of your opponent and you can escape every consequence of this deed if the

worldly forces are in your favour. Does it mean that such an offence has got no

consequence at all? Certainly not! It means only that its physical result has appeared and

the moral result is reserved. Do you really think it reasonable that it should never appear?

If you say it should the question is where? Certainly not in this world because in the

physical world only physical world only physical consequences of this higher category

can appear only if there comes into existence another other of things wherein rational and

moral laws reign supreme and occupy the governing poison and where the physical laws

are made subject to them. That is the next world which as we have said before is the next

evolutionary stage of the universe. It is evolutionary in this sense that it will be governed

by moral laws rather than by physical laws. The rational consequences of man's action,

which are reserved wholly or partly in this world, will appear therein. Man's status will be

determined by his rational and moral worth adjudged in accordance with his conduct in

this life of test and trial. There you will not find a worthy man serving under a fool or a

morally superior man in a position inferior to a wretch, as is the case in this world.

The last proposition of this is the existence of Paradise and Hell, which is also not

impossible. If God can make the sun, the moon the stars and the earth, why should He not

be able to make Paradise and Hell? When He holds His Court and pronounces His

judgment rewarding the meritorious and punishing the guilty there must be a place where

the meritorious might enjoy their reward honour, happiness and gratification of all kinds

and another place where the condemned might feel debasement pain and misery.

After considering all these questions no reasonable person can escape the conclusion that

the belief in life after death is the most acceptable to reason and common senses, and that

there is nothing in it which can be said to be unreasonable or impossible. Moreover, when

a true Prophet like Muhammad (peace be upon him) has stated this to be a fact and it

involves nothing but what is good for us wisdom lies in believing it implicitly and not in

rejecting it without any sound reasons.

The above are the five articles of Faith which from the foundation for the superstructure

of Islam. Their gist is contained in the short sentence know as Kalima-e-tayyibah. When

you declare La ilaha illallah (there is no deity but Allah) you give up all false deities and

profess that you are a creature of the One God and when you add to these words

Muhammad-ur-Rasulullah, (Muhammad is Allah's Messenger) you confirm and admit

the Prophethood of Muhammad (God's blessings be upon him). With the admission of his

Prophethood it becomes obligatory that should believe in the divine nature and attributes

of God, in His angels in His Revealed Books, and in life after death and earnestly follow

that method of obeying God and worshipping Him which Prophet Muhammad (peace be

upon him) has asked us to follow. Herein lies the road to success and salvation.

CHAPTER 5

PRAYER AND WORSHIP

The earlier discussion has made it clear that the Prophet Muhammad (peace be upon him)

has enjoined us to believe in five articles of Faith:

Belief in one God. Who has absolutely no associate with Him in His divinity.

Belief in God's Angels.

Belief in God's Books, and in the Holy Qur'an as His Last Book.

Belief in God's Prophet, and in Muhammad (God's blessing be upon him) as His

Last and Final Messenger.

Belief in life after death.

These five articles make up the bedrock of Islam. One who believes in them enters the

Muslim community. But by a mere verbal profession alone, one does not become a

complete Muslim. To become a complete Muslim one has to fully carry out in practice

the instruction given by Muhammad (peace be upon him) as ordained by God. For belief

in God makes practical obedience to Him incumbent; and it is obedience to God which

constitutes the religion of alone is your God, and this means that He is your Creator and

you are His creature; that He is your Master, and you are His slave that He is your Ruler

and you are His subject. After having acknowledged Him as your Master and Ruler, if

you refuse to obey Him you are a rebel on your own admission. Along with faith in God

you believe that the Qur'an is God's Book. This means that you have admitted all the

contents of the Qur'an to be from God. Thus it become your bounden duty to accept and

obey whatever is contained in it. Along with that you have admitted Muhammad (peace

be upon him) to be God's Messenger, which means that you have admitted that each and

every one of his orders and prohibitions are from God. After this admission obedience to

him become your duty. Therefore you will be a full-fledged Muslim only when your

practice is consistent with your profession otherwise your Islam will remain incomplete.

Now let us see what code of conduct Muhammad (peace be upon him) has taught as

ordained by God Al-mighty. The first and foremost things in this respect are the 'Ibadat'

the Primary Duties which must be observed by each and every person professing to

belong to the Muslim community.

THE SPIRIT OF "IBADAT" OR WORSHIP

'Ibadat' is an Arabic word derived from 'Abd' (a slave) and it means submission. It

portrays that Allah is your Master and you are His slave and whatever a slave does in

obedience to and for the pleasure of his Master is 'Ibadat. The Islamic concept of 'Ibadat'

is very wide. If you free your speech from filth, falsehood, malice and abuse and speak

the truth and talk goodly things and do all these only because God has so ordained to do

they constitute 'Ibadat, however secular they may look in semblance. If you obey the law

of God in letter and spirit in your commercial and economic affairs and abide by it in

your dealings with your parents relatives friend and all those who come in contact with

you verily all these activities of yours are 'Ibadat. If you help the poor and the destitute

give food to the hungry and serve the ailing and the afflicted persons and do all this not

for any personal gain of yours but only to seek the pleasure of God, they are nothing short

of 'Ibadat. Even your economic activities the activities you undertake to earn your living

and to feed your dependants are 'Ibadat if you remain honest and truthful in them and

observe the law of God. In short all your activities and your entire life are 'Ibadat if they

are in accordance with the law of God and your heart is filled with His fear and your

ultimate objective in undertaking all theses activities is to seek the pleasure of God. Thus

whenever you do good or avoid evil for fear of God, in whatever sphere of life and field

of activity you are discharging your Islamic obligations. This is the true significance of

'Ibadat, viz. Total submission to the pleasure of Allah, the moulding into the patterns of

Islam one's entire life, leaving out not even the most insignificant part thereof. To help

achieve this aim a set of formal 'Ibadat (worships) has been constituted which serves as a

course of training. The more assiduously we follow the training, the better equipped

practices. The 'Ibadat are thus the pillars on which the edifice of Islam rests.

SALAT

Salat is the most primary and the most important of these obligations. And what is Salat?

It is the prescribed daily prayers which consist in repeating and refreshing five times a

day the belief in which you repose your faith. You get up early in the morning, cleanse

yourself and present yourself before your Lord for prayer. The various poses that you

assume during your prayers are the very embodiment of the spirit of submission; the

various recitals remind you of your commitments to your God. You seek His guidance

and ask Him again and again to enable you to avoid His wrath and follow His Chosen

Path. You read out from the Book of the Lord and express witness to the truth of the

Prophet and also refresh your belief in the Day of Judgment and enliven in your memory

the fact that you have to appear before your Lord and give an account of your entire life.

This is how your day starts. Then after a few hours the Muezzin calls you to prayers and

you again submit to your God and renew your covenant with Him. You dissociate

yourself form your worldly engagements for a few moments and seek audience with God.

This once again brings to the fore of your mind your real role in file. After this

rededication you revert to your occupations and again present yourself to the Lord after a

few hours. This again acts as a reminder to you and you once more refocus your attention

an the attention on the stipulations of your Faith. When the sun sets and the darkness of

the night begins to shroud you, you again submit yourself to God in Prayers so that you

may not forget your duties and obligation in the midst of the approaching shadows of the

night. And then after a few hours you again appear before your Lord and this is your last

prayer of the day. Thus before going to bed you once again renew your Faith and

prostrate before your God. And this is how you complete your day. The frequency and

timings of the prayers never let the object and mission of life be lost sight of in the maze

of worldly activities.

It is but easy to understand how the daily prayers strengthen the foundations of your Faith

prepare you for the observance of a life of virtue and obedience to God, and refresh that

belief from which spring courage, sincerity, purposefulness, purity of heart, advancement

of the soul, and enrichment of morals.

Now see how this is achieved. You perform ablution and perform it in the way prescribed

by the Holy Prophet (peace be upon him). You also say your prayers according to the

instructions of the Prophet. Why do you do so? Simply because you believe in the

prophethood of Muhammad (peace be upon him) and deem it our bounden duty to follow

him ungrudgingly. Why don't you intentionally miss-recite the Qur'an? Isn't it so because

you regard the Books as the Word of God and deem it a sin to deviate from its letter? In

the prayers you recite many a thing quietly and if you do not recite them and make any

deviation therefrom there is no one to check you. But you never do co intentionally.

Why? Because you believe that God is ever watchful and He listens all that you recite

and is aware of thing open and hidden. What makes you say your prayers at places where

there is not one to ask you to offer them or even to see you offering them? Isn't it so

because of your belief that God is ever looking at you? What makes you leave your

important business and other occupations and rush to1wards the mosque for prayers?

What makes you terminate your sweet sleep in the early hours of the morning to go to the

mosque in the heat of the noon and to leave your evening entertainment's for the sake of

prayers? Is it anything other than sense of duty-your realisation that you must fulfil your

responsibility to the Lord, come what may? And why are you afraid of any mistake in

prayer? Because your heart is filled with the fear of God and you know that you have to

appear before Him on the Day of Judgment and give an account of your entire life. Now

look! can there be a better course of moral and spiritual training than prayers? It is this

training which makes a man a perfect Muslim. It remains him of his covenant with God,

refreshes his faith in Him, and keeps the belief in the Day of Judgment alive and ever-

present before his mind's eye. It makes him follow the Prophet and trains him in the

observance of his duties.

This is indeed a strict training for conforming one's practice to one' ideals. Obviously if a

man's consciousness of his duties towards his Creator is so acute that he prizes it above

all worldly gains and keep it refreshing through prayers he would certainly be in visiting

the displeasure of God which he all along striven to avoid. He will abide by the law of

God in the entire gamut of life in the same way as he follows it in the five prayers ever

day. This man can be relied upon in other fields of activity as well for if the shadows of

sin or deceit approach him he will try to avoid them for fear of the Lord which would be

ever present in his heart. And if even after such a vital training a man misbehaves himself

in other fields of life and disobeys the law of God it can only be because of some intrinsic

depravity of his self.

Then again you must say your prayers in congregation and especially so the Friday

prayers. This creates among the Muslims a bound of love and mutual understanding. This

arouses in them the sense of their collective unity and fosters among them national

fraternity. All of them say their prayers in one congregation and this inculcate in them a

deep feeling of brotherhood. Prayers are also a symbol of equality for the poor and the

rich the low and the high the rulers and the ruled the educated and the unlettered, the

black and the white all stand in one row prostrate before their Lord. They also inculcate

in them a strong sense of discipline and obedience to the elected leader. In short prayers

train them in all those virtues which make possible the development of a rich individual

and collective life.

There are a few of the myriads of benefits we can derive from the daily prayers. If we

refuse to avail ourselves of them we and only we are the losers. Our shirking the prayers

can only mean one of the two things. Either we do not recognise prayers as our duty or

we recognise them as our claim to Faith shall be a shameless lie, for if we refuse to take

orders we no longer acknowledge the Authority. In the second case if we recognise the

Authority and still flout His Commands then we are the most unreliable of the creatures

that ever tread the earth. For if we can do this to the highest authority in the universe,

what guarantee is there that we shall not do the same in our dealings with other human

beings? And if double play overwhelms a society what a hell of discord it is bound to

become!

FASTING

What the prayers seek to serve five times a day fasting in the month of Ramadhan (ninth

month of the lunar year) does once a year. During this period from dawn to dusk we eat

not a grain of food nor drink a drop of water no matter how delicious the dish or how

hungry or thirsty we feel. What is it makes us voluntarily undergo such rigours? It is

nothing but faith in God and the fear of Him and of the Day of Judgment. Each and every

moment during our fast we suppress our passions and desires and proclaim by our doing

so the supremacy of the Law of God. This consciousness of duty and the spirit of

patience that incessant fasting for full one month inculcates in us help us Strengthen our

faith. Rigour and discipline during this month bring us face to face with the realities of

life and help us make our life during the rest of the year a life of true subservience to His

Will.

From yet another point of view fasting has an immense impact on society for all the

Muslims irrespective of their status must observe fast during the same month. This brings

to prominence the essential equality of men and thus goes a long way towards creating in

then sentiments of love and brotherhood. During Ramadhan evil conceals itself while

good come to the fore and the whole atmosphere is filled with piety and purity. This

discipline has been imposed on us to our own advantage. Those who do not fulfil this

relied upon in the discharge of their duties. But the worst are those who during this holy

month does not hesitate to eat or drink in public. They are the people who by their

conduct show that they care not a trifle for the commands of Allah in Whom they profess

their belief as their Creator and Sustainer. Not only this, they also show that they are not

loyal members of the Muslim Community rather they have nothing to do with it. It is

evident that in so far as obedience to law and regard for a trust reposed in them goes, only

the worst could be expected of such hypocrites.

ZAKAT

The third obligation is Zakat. Every Muslim, whose financial conditions are above a

certain specified minimum, must pay annually 21/2% of his cash balance to a deserving

fellow being, a new covert to Islam, a traveler, or one involved in debts. This is the

minimum. The more you pay the greater the reward that Allah shall bestow on you.

The money that we pay as Zakat is mot something Allah needs or receives. He is above

any want and desire. He, in His benign Mercy, promises us rewards manifold if we help

our brethren. But there in one basic condition for being thus rewarded. And it is this that

when we pay in the name of Allah, we shall not expect nor demand any worldly gains

from the beneficiaries nor aim at making our names as philanthropists.

Zakat is as basic to Islam as other forms of 'Ibadat salat (prayers) and saum (fasting). Its

fundamental importance lies in the fact that it fosters in us the qualities of sacrifice and

rids us of selfishness and plutolatry. Islam accepts within its fold only those who are

ready to give away in God's way from their hard earned wealth willingly and without any

temporal or personal gain. It has nothing to do with misers. A true Muslim shall, when

the call comes, sacrifice al his belongings in the way of Allah, for Zakat has already

trained him for such sacrifice.

The Muslim society has immensely to gain from the institution of Zakat. It is the bounden

duty of every well to do Muslim to help his lowly placed poor brethren. His wealth is not

to be spent solely for his own comfort and luxury there are rightful claimants on his

wealth, and they are the nation's widows and orphans, the poor and the invalid those who

have ability but lack the means by which they could seek useful employment, those who

have the faculties and brilliance but not the money with which they could acquire

knowledge and become useful members of the community. He who does not recognize

the right on his wealth of such members of his own community is indeed cruel. For there

could be no greater cruelty than to fill one's own coffers while thousands die of hunger or

suffer the agonies of unemployment. Islam is a sworn enemy of such selfishness, greed

and acquisitiveness. Disbelievers, devoid of sentiments of universal love, know only to

preserve wealth and to add to it by lending it out on interest. Islam's teachings are the

very antithesis of this attitude. Here one shares one's wealth with others and helps them

stand on their own legs and become productive members of the society.

HAJJ OR PILGRIMAGE

Hajj, or the Pilgrimage to Mecca, is fourth basic 'Ibadat. It is obligatory only on those

who can afford it and that too only once in a lifetime.

Mecca today stands at site of a small house that the Prophet Abraham (God's blessings be

upon him) built for the worship of Allah. Allah rewarded him by calling it His own

House and by making it the center towards which all must face when saying prayers. He

also made it incumbent on those who can afford to visit is not merely to be a courtesy

call. Even this pilgrimage the its rites and conditions to be fulfilled which inculcate in us

piety and goodness. When we undertake the pilgrimage, we are required to suppress our

passions, refrain from bloodshed, and be pure in word and deed. God promises rewards

for our sincerity and submissiveness.

The Pilgrimage is, in a way the biggest of all Ibadat. For unless a man really loves God

he would never undertake such a long journey all his near and dear ones behind him.

Then this pilgrimage is unlike any other journey. Here his thoughts are concentrated on

Allah, his very being vibrates with spirit of intense devotion. When he reaches the holy

place, he finds the atmosphere laden with piety and godliness; he visits place which bear

witness to the glory of Islam, and all this leaves an indelible impression on his mind,

which he carries t o his last breath.

Then there are as in other 'Ibadat many benefits that the Muslims can enjoy from this

pilgrimage. Mecca is the center towards which the Muslims must converge once a year

meet and discuss topics of common interest and in general create and refresh in then

selves the faith that all Muslims are equal and deserve the love and sympathy of others

irrespective of their geographical or cultural origin. Thus the pilgrimage unites the

Muslims of the world into one international fraternity.

DEFENSE OF ISLAM

Though the defense of Islam is not a fundamental tenet but its need and importance have

been repeatedly emphasised in the Qur'an and the Hadith. It is in essence a test of our

sincerity and truthfulness as believers in Islam. If we do not defend one whom we call

our friend against intrigues or assaults from his foes, nor care for his interest and are

guided solely by selfishness we are indeed false pretenders of friendship. Similarly if we

profess belief in Islam we must jealously guard and uphold the prestige of Islam. Our sole

guide in our conduct must be the interest of Muslim at large and the service of Islam in

the face of which all our personal considerations must sink low.

JIHAD

Jihad is a part of this overall defense of Islam. Jihad means struggle to the utmost of

one's capacity. A man who exerts himself physically or mentally or spends his wealth in

the way of Allah is indeed engaged in Jihad. But in the language of the Shari'ah this word

is used particularly for the war that is waged solely in the name of Allah and against

those who perpetrate oppression as enemies of Islam. This supreme sacrifice of lives

devolves an all Muslims. If however a section of the Muslims offer themselves for

participating in the Jihad the whole community is absolved of its responsibility. But if

none comes forward everybody is guilty. This concession vanishes for the citizens of an

Islamic State when it is attacked by a non-Muslim power. In that case everybody must

come forward for the Jihad. If the country attacked has not strength enough to fight back

then it is the religious duty of the neighbouring Muslim countries to help her if even they

fail then the Muslims of the whole world must fight the common enemy. In all these

cases Jihad is as much a primary duty of the Muslims concerned as are the daily prayers

or fasting. One who shirks it is a sinner. He is plainly a hypocrite who fails in the test of

sincerity and all his 'Ibadat and prayers are a sham a worthless hollow show of devotion.

CHAPTER 6

DIN AND SHARI'AH

Up till now we have been dealing with Din or Faith. we now come to a discussion of the

Shari'ah of Prophet Muhammad (peace be upon him). But let us first be clear about the

difference between Din and Shari'ah.

DISTINCTION BETWEEN DIN AND SHARI'AH

In the foregoing chapters we have said that all the Prophets who made their appearance

from time to time propagated Islam. This is a very basic fact. They propagated Islam that

is a faith in God with all His attributes faith in the Day of Judgment faith in the Prophets

and the Books and asked people consequently to live a life of obedience and submission

to their Lord. This is what constitutes al-Din and it was common to the teaching of all the

Prophets.

Apart from this Din there is the Shari'ah or the detailed code of conduct or the canons

comprising ways and modes of worship standards of morals and life law that allow and

prescribe that judge between right and wrong. Such canon law has been undergoing

amendments from time to time and though each Prophet had the same Din he brought

with him a different Shari'ah that would suit the conditions of his own people and time.

This served the purpose of training different people over all ages for a better civilization

and equipping them with better morals. The process ended with the advent of Muhammad

the last Prophet (peace be upon him) who brought with him the final code which was to

apply to all mankind for all times to come. Din has undergone no change but now all the

previous Shari'ah stand abrogated in view of the comprehensive Shari'ah that

Muhammad (peace be upon him) has brought with him. This is the climax or the final of

the great process of training that was started at the dawn of the human era.

THE SOURCES OF THE SHARI'AH

We draw upon two major sources in order to acquaint ourselves with the Shari'ah of

Muhammad (peace be upon him), viz. the Qur'an and the Hadith. The Qur'an is a divine

revelation each and every word of the instructions issued or the memoirs of the last

Prophet's conduct and behaviour, as preserved by those who were present in his company

or those to whom these were handed down by the first witness. These were later sifted

and collected by divines and compiled in the form of books among which the collections

made by Malik, Bukhari, Muslim, Tirmizi, Abu Dawud, Nasa'i and Ibn Majah are

considered to be the most authentic.

FIQH

Detailed law derived from the Qur'an and the Ahadith covering the myriads from of

problems that arise in the course of man's life have been compiled by some of the leading

legists in the past. Thus the Muslim Peoples shall for ever be grateful to those men of

leading and vision who devoted their lives to gaining a mastery of the Qur'an and the

Hadith who made it easy for every Muslim to fashion his everyday affairs according to

the requirements of the Shari'ah. It is due to them alone that the Muslims all over the

world can follow the Shari'ah easily even though their attainments in religion are never

such that they could themselves give a correct and authentic interpretation to the Qur'an

or the Ahadith.

Though in the beginning a large number of religious leaders applied themselves to the

task now only four major school of thought remain. They are:

1. Fiqh-e-Hanafi: This is the Fiqh compiled by Abu Hanifa Nu'man bin Thabit with

the assistance and cooperation of Abu Yusuf, Muhammad, Zufar, and others all of

whom had high religious attainments to their credit. This is known as the Hanafi

School of Fiqh.

2. Fiqh-e-Maliki: This Fiqh was derived by Malik bin Anas Asbahi.

3. Fiqh-e-Shafi'i: Founded by Muhammad bin Idress al-Shafi'i.

4. Fiqh-e-Hanbali: Founded by Ahmed bin Hanbal.

All of these were given the final form within two hundred years of the time of the

Prophet. The difference that appear in the four school are but the natural outcome of the

fact that is many sided. When different persons employ themselves in interpreting a given

event, they come out with explanations according to their own lights. What gives these

various schools of thought the authenticity that is associated with them is the

unimpeachable integrity of their respective founders and the authenticity of the method

they adopted. That's why all Muslims, whatever school they may belong to regard all the

four schools of Fiqh goes unchallenged, one can follow only one of them in one's life,

though there is the group of Ahl-i-Hadith who believe that those who have the required

knowledge and learning should directly approach the Qur'an and the Hadith for guidance

and those who are not bestowed with such knowledge and faculties should follow

whomsoever they may choose to in a particular matter.

TASAWWUF

Fiqh deals with the apparent and the observable conduct the fulfilling of a duty in letter.

What concerns itself with the spirit of conduct is known as Tasawwuf. For example, when

we say our prayers Fiqh will judge us only by the fulfilment of the outward requirements

such as ablution. Facing towards the Ka'ba, the timing and the number of Rak'ats, while

Tasawwuf will judge our prayers by our concentration devotion purification of our souls

and the effect of prayers on our morals and manners. Thus the true Islamic Tasawwuf is

the means of our spirit of obedience and sincerity while Fiqh governs our carrying out

commands to the last detail. An 'Ibadat devoid of spirit, though correct in procedure is

like a man handsome in appearance but lacking in character and an 'Ibadat full of spirit

but defective in execution is like a man noble in character but deformed in appearance.

The above example makes clear the relation between Fiqh and Tasawwuf. But it is to the

misfortune of the Muslims that as they sank in knowledge and character with the passage

of time they also succumbed to the misguided philosophies of nations which were then

dominant partook of them and patched Islam with their perverted dogmas.

They polluted the pure spring of Islamic Tasawwuf with absurdities that could not be

justified by any stretch of imagination on the basis of the Qur'an and the Hadith.

Gradually a section of Muslims appeared who thought and proclaimed themselves

immune to and above the requirements of the Shari'ah. These people are totally ignorant

of Islam for Islam cannot admit of Tasawwuf that loosens itself out of the Shari'ah and

takes liberties with it. No Sufi has the right to transgress the limits of the Shari'ah or treat

the primary obligations (Fara'iz) such as daily prayers fasting zakat and the hajj,

Tasawwuf, in the true sense is but an intense love of Allah and Muhammad (peace be

upon him) and such love requires a strict obedience to their commands as embodied in

the Book of God and the Sunnah of His Prophet. Anyone who deviates from the divine

commands makes a false claim of his love for Allah and His Apostle.

CHAPTER 7

THE PRINCIPLES OF THE SHARI’AH

Our discussion of the fundamentals of Islam will remain incomplete if we do not cast a

glance over the law of Islam, study its basic principles, and try to visualise the type of

man and society, which Islam wants to produce. In this last chapter we propose to

undertake a study of the principles of the Shari'ah so that our picture of Islam may

become complete and we may be able to appreciate the superiority of the Islamic way of

life.

THE SHARI’AH — ITS NATURE AND PURPORT

Man has been endowed with countless powers and faculties and Providence has been

very bountiful to him in this respect. He possesses intellect and wisdom, will and

volition, faculties of sight, speech, taste, touch and hearing, powers of hand and feet,

passions of love, fear, anger and so on. These faculties have been bestowed on him

because they are indispensable to him. His very life and success depend on the proper use

of these powers for the fulfillment of his needs and requirements. These God-given

powers are meant for his service and unless they are used in full measure life cannot

become worth living.

God has also provided man with all those means and resources to make his natural

faculties function and to achieve the fulfillment of his needs. The human body has been

so made that it has become man's greatest instrument in his struggle for the fulfillment of

his life's goal. Then there is the world in which man lives. His environment and

surroundings contain resources of every description: resources, which he uses as a means

for the achievement of his ends. Nature and all that belongs to it have been harnessed for

him and he can make every conceivable use of them. And there are other men of his, own

kind, so that they may co-operate with each other in the construction of a better and

prosperous life.

These powers and resources have been conferred so that they may be used for the good of

others. They have been created for your good and are not meant to harm and destroy you.

The proper use of these powers is that which makes them beneficial to you; and even if

there be some harm, it must not exceed the unavoidable minimum. That alone is the

proper utilisation of these powers. Every other use, which results in waste or destruction,

is wrong, unreasonable and unjustified. For instance, if you do something that causes you

harm or injury, that would be a mistake, pure and simple. If your actions harm others and

make you a nuisance to them, that would be sheer folly and an utter misuse of God-given

powers. If you waste resources, spoil them for nothing or destroy them that too is a gross

mistake. Such activities are flagrantly unreasonable, for it is human reason which

suggests that destruction and injury must be avoided and the path of gain and profit be

pursued. And if any harm be countenanced, it must be only in such cases where it is

unavoidable and where it is bound to yield a greater benefit. Any deviation from this is

self-evidently wrong.

Keeping this basic consideration in view, when we look at human beings, we find that

there are two kinds of people: first, those who knowingly misuse their powers and

resources and through this misuse waste the resources, injure their own vital interests,

and cause harm to other people; and, second, those who are sincere and earnest but err

because of ignorance. Those who intentionally misuse their powers are wicked and evil

and deserve to feel the full weight of the law. Those who err because of ignorance need

proper knowledge and guidance so that they see the Right Path and make the best use of

their powers and resources. And the code of behaviour — the Shari'ah —, which God has

revealed to man, meets this very need.

The Shari'ah stipulates the law of God and provides guidance for the regulation of life in

the best interests of man. Its objective is to show the best way to man and provide him

with the ways and means to fulfill his needs in the most successful and most beneficial

way. The law of God is out and out for your benefit. There is nothing in it which tends to

waste your powers, or to suppress your natural needs and desires, or to kill your moral

urges and emotions. It does not plead for asceticism. It does not say: abandon the world,

give up all ease and comfort of life, leave your homes and wander about on plains and

mountains and in jungles without bread or cloth, putting yourself to inconvenience and

self-annihilation. This viewpoint has no relevance to the law of Islam a law that has been

formulated by God Who has created this world for the benefit of mankind.

The Shari'ah has been revealed by that very God Who has harnessed everything for man.

He would hardly want to ruin His creation. He has not given man any power that is

useless or unnecessary, nor has He created anything in the heavens and the earth which

may not be of service to man. It is His explicit Will that the universe — this grand

workshop with its multifarious activities — should go on functioning smoothly and

graciously so that man — the prize of creation — should make the best and most

productive use of all his powers and resources, of everything that has been harnessed for

him on earth and in the high heavens. He should use them in such a way that he and his

fellow human beings may reap handsome prizes from them and should never,

intentionally or unintentionally, be of any harm to God's creation. The Shari'ah is meant

to guide the steps of man in this respect. It forbids all that is harmful to man, and allows

or ordains all that is useful and beneficial to him.

The fundamental principle of the Law is that man has the right, and in some cases the

bounden duty, to fulfill all his genuine needs and desires and make every conceivable

effort to promote his interests and achieve success and happiness — but (and it is an

important 'but') he should do all this in such a way that not only are the interests of other

people not jeopardized and no harm is caused to their strivings towards the fulfillment of

their rights and duties, but there should be all possible social cohesion, mutual assistance

and co-operation among human beings in the achievement of their objectives. In respect

of those things in which good and evil, gain and loss are inextricably mixed up, the tenet

of this law is to choose a little harm for the sake of greater benefit and sacrifice a little

benefit, so avoiding a greater harm. This is the basic approach of the Shari'ah.

Man's knowledge is limited. Every man in every age does not, by himself, know what is

good and what is evil, what is beneficial and what is harmful to him. The sources of

human knowledge are too limited to provide him with the unalloyed truth. That is why

God has spared man the risks of trial and error and revealed to him the Law, which is the

right and complete code of life for the entire human race. (1. It would be instructive to

refer here to an example. Look at the colour problem. The world has not yet been able to

adopt a rational and human approach towards coloured people. Biology, for a time, was

used to sanction colour discrimination. In the United States for the last two centuries the

courts upheld the differentiation. Thousands of human beings were coerced, gagged and

tortured for the "crime' that their skin was black. Separate laws were administered to the

whites and the blacks. They' could not even study under the same roof in the same school

or college. It was only on May 1". 1954 that the U.S. Supreme Court ruled that colour

discrimination in universities was unjust and against the principle of equality of man.

After committing heinous blunders for centuries man came to the view that such

discriminations are unjust and should be abolished. But even now there are many who

have not realized (he truth of this assertion and still stand for segregation, for instance,

the Government of the Union of South Africa and the Western population of the African

continent. Even in the United States a large number of 'civilised' people have not as yet

accepted desegregation. This is how the human mind has dealt with this problem. The

Shari'ah, on the other hand, declared this discrimination unjust from the very first day. It

showed the right path, the noble course and saved man from error and blunder. The

Ho1y Qur'an says: "We have made all the children of Adam. i.e. all human beings,

respectable and dignified." The Qur'an again declares: "0 ye people! Surely we have

created you of a male and a female and made you tribes and families so that ye may

identify each other. Surely the noblest of you in the sight of Allah is one who is most

pious, most mindful of his duly. "Similarly, the Holy Prophet says: "0 people, verily your

Lord is one and your Father is one. All of you belong lo Adam, and Adam was made of

clay. There is no superiority for an Arab over a non-Arab nor for a non-Arab over an

Arab: nor for a white-coloured\over a black-coloured nor for a black-skinned over a

white-skinned, except in piety. Verily the noblest among you is he who is the most pious"

(vide Oration of the Prophet on the occasion of the Farewell Pilgrimage). This is the

clear truth, which the Shari'ah told to man more than thirteen centuries ago, but

unguided reason has succeeded only in touching the fringe of it after centuries of waste,

losses and blunders, after subjecting hundreds of thousands of people to indiscriminate

segregation and after degrading men and corrupting human society. The Shari'ah gives

the simplest and the shortest approach to reality and its disregard leads to utter waste

and failure. – Editor.)

The merits and the truths of this code are becoming more and more clear to man with the

passage of time and of knowledge. Even today some people do not appreciate all the

merits of this code, but further progress of knowledge will throw new light on them and

bring their superiority into even clearer perspective. The world is willy-nilly drifting

towards the Divine Code— many of those people who refused to accept it are now, after

centuries of groupings and trials and errors, being obliged to adopt some of the provisions

of this law. Those who denied the truth of the revelation and pinned their faith on

unguided human reason, after committing blunders and courting bitter experience, are

adopting in one way or another the injunctions of Shari'ah. But after what loss! And even

then not in their entirety! On the other hand, there are people who repose faith in God's

Prophets, accept their word and adopt the Shari’ah with full knowledge and

understanding. They may not be aware of all the merits of a certain instruction, but on the

whole they accept a code which is the outcome of true knowledge and which saves them

from the evils and blunders of ignorance and of trial and error. Such people are on the

right path and are bound to succeed.

THE SHARI'AH — RIGHTS AND OBLIGATIONS

The scheme of life, which Islam envisages, consists of a set of rights and obligations, and

every human being, everyone who accepts this religion, is enjoined to live up to them.

Broadly speaking, the law of Islam imposes four kinds of rights and obligations on every

man: (i) the rights of God which every man is obliged to fulfill: (ii) his own rights upon

his own self: (iii) the rights of other people over him; and (iv) the rights of those powers

and resources which God has placed in his service and has empowered him to use for his

benefit.

These rights and obligations constitute the corner stone of Islam and it is the bounden

duty of every true Muslim to understand them and they them carefully. The Shari'ah

discusses clearly each and every kind of right and deals with it in detail. It also throws

light on the ways and means through which the obligations can be discharged — so that

all of them may be simultaneously implemented and none of them violated or trampled

underfoot.

Now we shall briefly discuss these rights and obligations so that an idea of the Islamic

way of life and its fundamental values may be formed.

1. The Rights of God

First of all we must study the ground on which Islam bases the relationship of man to his

Creator. The primary and foremost right of God is that man should have faith in Him

alone. He should acknowledge His authority and associate none with Him. This is

epitomized in the Kalimah: La illaha illallah (there is no god but Allah). 2 (2. This point

has already been discussed in detail in Chapter Four.)

The second right of God on us is that man should accept wholeheartedly and follow His

guidance (Hidayah) — the code He has revealed for man— and should seek His pleasure

with both mind and soul. We fulfill the dictates of this right by placing belief in God's

Prophet and by accepting his guidance and leadership.3 (3. This has been" discussed in

Chapter Three.)

The third right of God on us is that we should obey Him honestly and unreservedly. We

fulfill the needs of this right by following God's Law as contained in the Qur'an and the

Sunnah.4 (4. See Chapter four.)

The fourth right of God on us is to worship Him. This is rendered by offering prayers and

other lbadah as described earlier. 5 (5. See Chapter Five.)

These rights and obligations precede all other rights and as such they are discharged even

at the cost of some sacrifice of other rights and duties. For instance, in offering prayers

and keeping fasts man has to sacrifice many of his personal rights. He has to get up early

in the morning for his prayers and in so doing sacrifices his sleep and rest. During the day

he often puts off important work and gives up his recreation to worship his Creator. In the

month of Ramadan (the month of fasts) he experiences hunger and inconvenience solely

to please his Lord. By paying Zakah he loses his wealth and demonstrates that the love of

God is above everything else. In the pilgrimage he sacrifices wealth and takes on a

difficult journey. And in Jihad he sacrifices money, material and all that he has — even

his own life.

Similarly, in the discharge of these obligations one has to sacrifice some of the ordinary

rights of others and thus injure one's own interests at large. A servant has to leave his

work to worship his Lord. A businessman has to stop his business to undertake the

Pilgrimage to Makka. In Jihad a man takes away life and gives it away solely in the cause

of Allah. In the same way, in rendering God's rights one has to sacrifice many of those

things which man has in his control, like animals, wealth, etc. But God has so formulated

the Shari'ah that harmony and equilibrium are established in the different fields of life

and the sacrifice of others' rights is reduced to the barest minimum.

This is achieved by the limits prescribed by God. He has allowed us every facility in the

fulfillment of the obligation of Salah. If you cannot get water for ablution, or you are

sick, you can perform tayammum (dry ablution). If you are on a journey, you can cut

short the Salah. If you are ill and cannot stand in the prayer, you can offer it while sitting

or lying. The recitation of the prayer is so manageable that they can be shortened or

lengthened as one may wish; at times of rest and ease we may recite a long chapter of the

Qur'an, at busy times we may recite a few verses only. The instruction is that in the

congregational prayers and in those prayers, which occur during business hours, the

recitation should be short. God is pleased with the optional devotions (Nawafil), but He

disapproves our denying ourselves sleep and rest and the sacrifice of the rights of our

children and of the household. Islam wants us to strike a balance between the various

activities of life.

It is similar with fasts. In the whole year there is only one month of obligatory fasting. If

you are travelling or ill you can omit it and observe it at some other convenient time of

the year. Women are exempted from fasting when they are pregnant and during their

menstrual or suckling periods. The fast should end at the appointed time and any delay is

disapproved of. Permission is given to eat and drink from sunset to dawn. Optional fasts

are highly valued and God is pleased at them. but He does not like you to keep fasts

continuously and make yourself too weak to do your ordinary business satisfactorily.

Similarly, look at the case of Zakah; the minimum rate has been fixed by God and man

has been left free to give as much more as he likes in the cause of Allah. If one gives

Zakah, one fulfils one's duty, but if one spends more in charity, one seeks more and more

of God's pleasure. But He does not like us to sacrifice all our belongings in charity or to

deny our relatives and ourselves those rights and comforts, which they should enjoy. He

does not want us to impoverish ourselves. We are commanded to be moderate in charity.

Then look at the pilgrimage. It is obligatory only for those who can afford the journey

and who a physically fit to bear its hardships. Then it is obligatory to perform it only once

in one's life, in any convenient year. If there is a war or any other situation «which

threatens life, it can be postponed. Moreover, parental permission has been made an

essential condition, so that aged parents may not suffer in one's absence. All these things

clearly show what importance God has Himself given to the rights of others vis-a-vis His

own rights.

The greatest sacrifice for God is made in Jihad, for in it a man sacrifices not only his own

life and property in His cause but destroys those of others also. But, as already stated, one

of the Islamic principles is that we should suffer a lesser loss to save ourselves from a

greater loss. How can the loss of some lives -- even if the number runs into thousands —

be compared to the calamity that may befall mankind as a result of the victory of evil

over good and of aggressive atheism over the religion of God. That would be a far greater

loss and calamity, for as a result of it not only would the religion of God be under dire

threat, the world would also become the abode of evil and perversion, and life would be

disrupted both from within and without.

In order to escape this greater evil God has, therefore, commanded us to sacrifice our

lives and property for His pleasure. But at the same time He has forbidden unnecessary

bloodshed, injuring the aged, women, children, the sick and the wounded. His order is to

fight only against those who rise to fight. He enjoins us not to cause unnecessary

destruction even in the enemy's lands, and to deal fairly and honorably with the defeated.

We are instructed to observe the agreements made with the enemy and to stop fighting

when they do so or when they stop their aggressive and anti-Islamic activities.

Thus Islam allows only for the minimum essential sacrifice of life, property and other

people's rights in the discharging of God's rights. It is eager to establish a balance

between the different demands of man and adjust different rights and obligations so that

life is enriched with the choicest of merits and achievements.

2. The Rights of One's Own Self

Next come man's personal rights, that is, the rights of one's own self.

The fact is that man is more cruel and unjust to himself than to any other being. On the

face of it this may seem astonishing: how can a man be unjust to himself, particularly

when we find that he loves himself most? How can he be his own enemy? It seems

unintelligible. But deeper reflection shows that it contains a large grain of truth.

The greatest weakness of man is that when he feels an overpowering desire, instead of

resisting it, he succumbs to it, and in its gratification knowingly causes great harm to

himself. There is the man who drinks: he cannot stop his craving for it and does it at the

cost of money, health, reputation and everything that he has. Another person is so fond of

eating that in his eating excesses he damages his health and endangers his life. Another

person becomes a slave to his sexual appetites and ruins himself in overindulgence. Still

another becomes enamored of spiritual elevations: he suppresses his genuine desires,

refuses to satisfy the physical needs, controls his appetite, does away with clothes, leaves

his home and retires into mountains and jungles. He believes that the world is not meant

for him and abhors it in all its forms and manifestations.

These are a few of the instances of man's tendency to go to extremes. One comes across

such instances of maladjustment and disequilibrium in one's everyday life and there is no

need to multiply them here.

Islam stands for human welfare and its avowed objective is to establish balance in life.

That is why the Shari'ah clearly declares that your own self also has certain rights upon

you. A fundamental principle of it is: "there are rights upon you of your own person."

The Shari'ah forbids the use of all those things, which are injurious to man's physical,

mental or moral existence. It forbids the consumption of blood, intoxicating drugs, flesh

of the pig, beasts of prey, poisonous and unclean animals and carcasses; for all these have

undesirable effects on the physical, moral, intellectual and spiritual life of man. While

forbidding these things, Islam enjoins man to use all clean, healthy and useful things and

asks him not to deprive his body of clean food, for man's body, too, has a right on him.

The law of Islam forbids nudity and orders man to wear decent and dignified dress. It

exhorts him to work for a living and strongly disapproves of him remaining idle and

jobless. The spirit of the Shari'ah is that man should use for his comfort and welfare the

powers God has bestowed on him and the resources that He has spread on the earth and

in the heavens. Islam does not believe in the suppression of sexual desire; it enjoins man

to control and regulate it and seek its fulfillment in marriage. It forbids him to resort to

self-persecution and total self-denial and permits him, indeed, bids him, to enjoy the

rightful comforts and pleasures of life and remain pious and steadfast in the midst of life

and its problems.

To seek spiritual elevation, moral purity, nearness to God and salvation in the life to

come, it is not necessary to abandon this world. Instead, the trial of man lies in this world

and he should remain in its midst and follow the way of Allah in it. The road to success

lies in following the Divine Law in the midst of life's complexities, not outside it.

Islam forbids suicide and impresses on man that life belongs to God. It is a trust, which

God has bestowed for a certain period of time so that you may make the best use of it—it

is not meant to be harmed or destroyed in a frivolous way.

This is how Islam instills in the mind of man that his own person, his own self, possesses

certain rights and it is his obligation to discharge them as best he can, in the ways that

have been suggested by the Shari'ah. This is how he can be true to his own self.

3. The Rights of Other Men

On the one hand the Shari’ah has enjoined man to fulfill his personal rights and be just to

his own self, and on the other, it has asked him to seek their fulfillment in such a way that

the rights of other people are not violated. The Shari'ah has tried to strike a balance

between the rights of man and the rights of society so that no conflict arises and there is

co-operation in establishing the law of God.

Islam has strictly forbidden the telling of a lie in any shape or form, for lies sully the liar,

harm other people and become a source of menace to society. It has totally forbidden

theft, bribery, forgery, cheating, the levying of interest and usury, for whatever man gains

by these means is obtained by causing loss and injury to others. Backbiting tale telling

and slander have been forbidden. Gambling, lottery, speculation and all games of chance

have been prohibited, for in all of them one-person gains at the expense of thousands of

losers.

All those forms of exploitative commerce have been prohibited in which one party alone

is to be the loser. Monopoly, hoarding, black marketing, holding of land from cultivation

and all other forms of individual and social aggrandizement have been prohibited.

Murder, blood spilling and spreading of mischief, disorder and destruction have been

made crimes, for no one has a right to take away the life or property of other people

merely for his personal gain or gratification.

Adultery, fornication and unnatural sexual indulgence have been strictly prohibited for

they not only vitiate the morality and impair the health of the perpetrator but also spread

corruption and immorality in society, cause venereal disease, damage both public health

and the morals of the coming generations, upset relations between man and man and split

the very fabric of the cultural and social structure of the community. Islam seeks to

eliminate, root and branch, such crimes.

All these limitations and restrictions have been imposed by the law of Islam to prevent a

man encroaching on the rights of others. Islam does not want a man to become so selfish

and self-centered that for the attainment of a few desires of the mind and body he

unashamedly assails the rights of others and violates morality. The law of Islam so

regulates life that the welfare of one and all may be achieved. But for the attainment of

human welfare and cultural advancement, negative restrictions alone are not sufficient. In

a peaceful and prosperous society people should not only not violate the rights of others

and injure their interests but should positively co-operate with each other and establish

mutual relations and social institutions that contribute towards the welfare of all and the

establishment of an ideal human society. The Shari'ah has guided us in this respect as

well. We therefore propose to give here a brief summary of those injunctions of Islamic

law, which throw light on this aspect of life and society. Family is the first cradle of man.

It is here that the primary character-traits of man are set. As such it is not only the cradle

of man but also the cradle of civilisation. Therefore, let us first consider the injunctions of

the Shari'ah relating to the family.

A family consists of the husband, the wife and their children. The Islamic injunctions

abort the family are very explicit. They assign to man the responsibility for earning and

providing the necessities of life for his wife and children and for protecting them from all

the vicissitudes of life. To the woman it assigns the duty of managing the household,

training and bringing up children in the best possible way, and providing her husband and

children with the greatest possible comfort and contentment. The duty of the children is

to respect and obey their parents, and, when they are grown up, to serve them and provide

for their needs. To make the household a well-managed and well-disciplined institution,

Islam has adopted the following two measures:

a) The husband has been given the position of head of the family. No institution can work

smoothly unless it has a chief administrator. You cannot think of a school without a

headmaster or a city without an administrator. If there is nobody to control an institution,

chaos results. If everybody in the family goes his own way, nothing but confusion will

prevail. If the husband goes one way and the wife another, the future of the children will

be ruined. There must be someone as the head of the family so that discipline may be

maintained. Islam gives this position to the husband and in this way makes the family a

well-disciplined primary unit of civilisation and a model for society at large.

b) The head of the family has responsibilities. It is his duty to work, and do all those

tasks, which are performed outside the household. Woman has been freed from all

activities outside the household so that she may devote herself fully to duties in the home

and in the rearing of her children — the future guardians of the nation. Women have been

ordered to remain in their houses and discharge the responsibilities assigned to them.

Islam does not want to tax them doubly: to bring up their children and maintain the

household, as well as to earn a living and do outdoor jobs would be a clear injustice.

Islam, therefore, effects a functional division of labour between the sexes6. (6. After

tasting the bitter consequences of destroying this functional distribution, even some

Western thinkers are talking in terms of women going back to their homes. Here are the

views of two leading thinkers: Dr. Fulton J. Sheen writes in Communism and the

Conscience of the West: "The disturbance of family life in America is more desperate

than at any other period in our history. The family is the barometer of the nation. What

the average home is that is America: if the average home is living on credit, spending

money lavishly, running into debt, then America will be a nation which will pile national

debt on national debt until the day of the Great Collapse. If the average husband and wife

are not faithful to their marriage vows, then America will not insist on fidelity to the

Islamic Charter and the Four Freedoms. If there is a deliberate frustration of the fruits of

love, then the notion will develop economic policies of growing undue cotton, throwing

coffee into the sea and frustrating nature for the sake of economic prices. If the husband

and wife live only for themselves and not for each other, if they fail to see that their

individual happiness is conditional on mutuality, then we shall have a country where

capital and labour fight like husband and wife, both making social life barren and

economic peace impossible. If the husband or wife permits outside solicitations to woo

one away from the other, then we shall become a nation where alien philosophies will

infiltrate, as Communism sweeps away that basic loyalty which was known as patriotism.

If husband and wife live as if there is no God, then America shall have bureaucrats'

pleading for atheism as a national policy repudiating the Declaration of Independence and

denying that all our rights and liberties come to us from God. It is the home, which

decides the nation. What happens in the family will happen later in the Congress, the

White House and the Supreme Court. Every, country gets the kind of Government it

deserves. As we live in the house, so shall the nation live” Professor Cyril Joad goes to

the extent of clearly saying that: "I believe the world would be a happier place if women

were content to look after their homes and their children, even if some slight lowering of

the standards of living were involved thereby." (Variety, December 1. 1952.)

But this does not mean that the woman is not allowed to leave the house at all. She is,

when necessary. The law has specified the home as her special field of work and has

stressed that she should attend to the improvement of home life. Whenever she has to go

out, certain formalities should be observed.

It is a general rule that the sphere of the family widens through blood relations and

marriage connections. To bind together the members of the family into a unity, to keep

their mutual relations close and healthy, and to make each one of them a source of

support, strength and contentment to the other, the law of Islam has formulated certain

basic laws and rules, which embody the wisdom of the ages. They may be summed up as

follows:

2. Marriage between those persons who have naturally and circumstantially the

closest association and affiliations with each other has been prohibited. Marriage is

forbidden between: mother and son, father and daughter, step-father and step-daughter,

step-mother and step-son, brother and sister, foster-brother and foster-sister, paternal

uncle and his niece, aunt (father's or mother's sister) and her nephew, maternal uncle and

his niece, mother-in-law and her son-in-law, and father-in-law and his daughter-in-law.

This prohibition strengthens the bonds of the family and makes relations between these

relatives absolutely pure and unalloyed: and they can mix with each other without any

restraint and with sincere affection.

3. Beyond the limits of the forbidden marriage relations given above, matrimonial

relations can be effected between the members of kindred families, so that such

relationship may bind them still closer. Marriage connections between two families,

which are freely associated with each other, and which therefore know each other's

habits, customs and traditions, are generally successful. Therefore the Shari'ah has not

only permitted them but also encouraged and preferred relations with kindred families to

those of entirely strange families (though this is not forbidden).

4. In a group of kindred families, there usually co-exist the rich and the poor, the

prosperous and the destitute. The Islamic principle is that a man's relatives have the

greatest right on him. Respect for the tie between relatives is technically called Shah-al-

rahm. Muslims are enjoined to respect this bond in every possible way. To be disloyal to

one's relatives and to be negligent of their rights is a great sin and God has disapproved of

it. If a relative becomes poor, or is beset by some trouble, it is the duty of his rich and

prosperous relatives to help him. Special regard for the rights of relatives has been

enjoined in Zakah and other charities.

5.The law of inheritance is so formulated in Islam that property left by the deceased

cannot be concentrated in one place. It is distributed in such a way that all near relatives

get their share. Son, daughter, wife, husband, father, mother, brother and sister are the

nearest relatives and they get the first priority. If such near relatives do not exist, shares

are given to the next nearest relatives. After the death of a man therefore, his wealth is

distributed amongst his kith and kin and a fatal blow is struck against the capitalistic

concentration of wealth. This law of Islam is of unique excellence, and other societies are

now taking similar action. But the sad irony is that Muslims themselves are not fully

aware of its revolutionary potentialities and some of them, through ignorance, are even

avoiding it in practice. In several parts of the Indo-Pakistan subcontinent daughters are

being deprived of their share of inheritance: this is a palpable injustice and a flagrant

violation of the Qur’ans injunctions.

After the family and its connections come man's relations with his friends, neighbours,

dwellers of his own locality, village or city and persons with whom he comes into

constant contact. Islam recognises these relations and enjoins a Muslim to treat them all

honestly, truthfully, equitably and courteously. It bids believers to respect others'

feelings, to avoid indecent and abusive language, to help each other, to attend to the sick,

to support the destitute, to assist the needy and the crippled, to sympathize with the

trouble-stricken, to look after orphans and widows, to feed the hungry, to clothe the

under-clad and to help the unemployed in seeking employment.

Islam says that if God has bestowed upon you wealth and riches, do not squander it on

luxurious frivolities. It has prohibited the use of gold and silver vessels, the wearing of

costly silk dresses, and the wasting of money on useless ventures and extravagant

luxuries. This injunction of the Shari'ah is based on the principle that no man should be

allowed to squander on himself wealth that could maintain thousands of human beings. It

is cruel and unjust that money which can be used to feed teeming, starving humanity

should be frittered away in useless ostentation. Islam does not want to deprive a man of

his wealth and belongings. What one has earned or inherited is beyond doubt his, own

property. Islam recognises his right and allows him to enjoy it and make the best use of it.

It also suggests that if you arc wealthy, you should have better dress and good

accommodation and a decent living. But Islam insists that the human element should not

be lost sight of.

What Islam totally disapproves of is conceited self-centeredness, which neglects the

welfare and well-being of others and gives birth to an exaggerated individualism. It wants

society as a whole to prosper, and not merely a few individuals. It instills in the minds of

its followers social consciousness and suggests that they live a simple and frugal life, that

they avoid excesses and, while fulfilling their own needs, keep in mind the needs and

requirements of their kith and kin, their near and distant relatives, their friends and

associates, their neighbours and fellow-citizens7. (7. The Qur’an says: "In their wealth

the needy, the beggar, and the destitute have their due." (l119). –Editor) This is what

Islam wants to achieve.

So far we have discussed the nature of man's relations with his close relatives and friends.

Now let us look at the wider perspective and see what kind of community Islam wants to

establish. Everyone who embraces Islam not only enters the fold of the religion but also

becomes a member of the Islamic community. The Shari'ah has formulated certain rules

of behaviour for this as well. These rules oblige Muslims to help each other, to approve

good and forbid evil, and to see that no wrong enters their society. Some of the

injunctions of the law of Islam, in this respect, are as follows:

1.To preserve the moral life of the nation and to safeguard the evolution of society on

healthy lines, free mingling of the sexes has

been prohibited. Islam effects a

functional distribution between the sexes and sets different spheres of activity for both of

them. Women should in the main devote themselves to household duties in their homes

and men should attend to their jobs in the socio-economic spheres. Outside the pale of the

nearest relations between whom marriage is forbidden men and women have been asked

not to mix freely with each other and if they do have to have contact with each other they

should do so with purdah. When women have to go out of their homes, they should wear

simple dress and be properly veiled. They should also cover their faces and hands as a

normal course. Only in genuine necessity can they unveil, and they must re-cover as soon

as possible.

Along with this, men have been asked to keep down their eyes and not to look at women.

And if someone accidentally looks upon some woman, he should turn away his eyes. To

try to see them is wrong and to try to seek their acquaintance is worse. It is the duty of

both men and women to look after their personal morality and purge their souls of all

impurities. Marriage is the proper form of sexual relationship and no one should attempt

to overstep this limit or even think of any sexual license; the very thought and

imagination of man should be purified from such perverse ideas.

2.For the same purpose it has been enjoined that proper dress should always be worn. No

man should expose his body from the knees to the navel, nor should a woman expose any

part of her body except her face and hands to any person other than her husband, however

closely related to her he might be. This is technically called satr (cover) and to keep these

parts covered is the religious duty of every man and woman. Through this directive Islam

aims to cultivate in its followers a deep sense of modesty and purity and to suppress all

forms of immodesty and moral deviation.

3.Islam does not approve of pastimes, entertainments and recreations, which tend to

stimulate sensual passions and vitiate the canons of morality. They are a sheer waste of

time, money and energy, and destroy the moral fiber of society. Recreation in itself is

certainly a necessity. It acts as a spur to activity and quickens the spirit of life and

adventure. It is as important to life as water and air; one particularly requires rest and

recreation after hard work. But it must be recreation, which refreshes the mind and

enlivens the spirit, and must not depress the spirit and deprave the passions. Absurd and

wasteful entertainments wherein thousands of people witness depraving scenes of crime

and immorality are the very antithesis of healthy recreation. Although they may be

gratifying to the senses, their effect upon the minds and morals is horrifying. They can

have no place in an Islamic society and culture. \

4.To safeguard the unity and solidarity of the nation and to achieve the welfare and well

being of the Muslim community, believers have been enjoined to avoid mutual hostility,

social dissensions and sectarianism of all kinds. They have been exhorted to settle their

differences and disputes in accordance with the principles laid down in the Qur’an and

the Sunnah, and if the parties fail to reach a settlement, instead of fighting and quarrelling

amongst themselves, they should bury their differences in the name of Allah and leave

the decision to Him. In matters of common national welfare they should help each other,

obey their leaders, and avoid wasting their energies in bickering over trivial things. Such

feuds and schisms are a disgrace to the Muslim community and a potential source of

national weakness. They must be shunned at all costs.

5.Islam regards knowledge and science as the common heritage of mankind and Muslims

have absolute liberty to learn them and their practical uses from whatever source they

can. But as far as the question of culture and the way of life is concerned, it forbids them

to imitate the modes of living of other peoples. The psychology of imitation suggests that

it springs from a sense of inferiority and abasement and its net result is the cultivation of

a defeatist mentality. Cultural aping of others has disastrous consequences on a nation;

an; it destroys its inner vitality, blurs its vision, befogs its critical faculties, breeds an

inferiority complex and gradually but assuredly saps all the springs of culture and sounds

its death-knell.

This is why the Holy Prophet (blessings of Allah and peace be upon him) has positively

and forcefully forbidden Muslims to assume the culture and mode of life of non-Muslims.

The strength of a nation does not lie in its dress, etiquette or fine arts; its power and

growth owe themselves to right knowledge, science, discipline, organisation and energy

for action. If you want to learn from others, take lessons from their will to action and

social discipline, avail yourselves of their knowledge and technical accomplishments but

do not lean towards those arts and crafts which breed cultural slavery and national

inferiority. Muslims have been enjoined to guard against such influence.

Now we come to the relationship of Muslims with non-Muslims. In dealing with them,

believers have been instructed not to be intolerant or narrow-minded. They have been

commanded not to abuse or speak ill of their religious leaders or saints, nor to say

anything insulting about their religion. They have been instructed not to seek disputes

with them unnecessarily but to live in peace and amity. If the non-Muslims observe peace

and conciliatory attitudes towards Muslims, and do not violate their territories and other

rights, they also should keep congenial and friendly relations with them and deal with

them fairly and justly.

It is the very dictate of our religion that we possess greater human sympathy and

politeness than any other people, and behave in most noble and modest ways. Bad

manners, ill behaviour, oppression and narrow-mindedness are against the very spirit of

Islam. A Muslim is loom in the world to become a living symbol of goodness, nobility

and humanity. He should win the hearts of people by his character and example. Then

alone he can become a true ambassador of Islam.

4. The Rights of All C features

Now we come to the last kind of rights. God has honoured man with authority over His

countless creatures. Everything has been harnessed for him. He has been endowed with

the power to subdue them and make them serve his objectives. This superior position

gives man authority over them and he enjoys the right to use them as he likes. But that

does not mean that God has given him unbridled liberty. Islam says that all creation has

certain rights on man. They are: he should not waste them on fruitless ventures nor

should he unnecessarily hurt them or harm them. When he uses them for his service he

should cause them the least possible harm, and should employ the best and the least

injurious methods of using them.

The law of Islam embodies many injunctions about these rights. For instance, we are

allowed to slaughter animals for food but have been forbidden to kill them merely for fun

or sport. To slaughter them, the method of dhabh (slaughtering) has been fixed, the best

possible method of obtaining meat from animals. Other methods are either more painful

or spoil the meat and deprive it of some of its useful properties. Similarly, killing an

animal by causing continuous pain and injury is considered abominable in Islam. Islam

allows the killing of dangerous and venomous animals and of beasts of prey only because

it values man's life more than theirs. But here, too, it does not allow their killing by resort

to prolonged painful methods.

Regarding the beasts of burden and animals used for riding and transport, Islam

distinctly forbids man to keep them hungry, to put intolerable burdens on them and to

beat them cruelly. To catch birds and imprison them in cages without any special purpose

is considered abominable. Islam does not approve even of the useless cutting of trees and

bushes. Man can use their fruits and other produce, but he has not the right to destroy

them. Vegetables, after all, possess life. Nor does Islam allow waste among even lifeless

things; so much so that it disapproves of the wasteful flow of too much water. Its avowed

purpose is to avoid waste in every conceivable form and to make the best use of all

resources — living and lifeless.

SHARI’AH — THE UNIVERSAL AND ETERNAL LAW

In the foregoing pages we have given a very brief resume of the law of Islam — the law

which Prophet Muhammad (blessings of Allah and peace be upon him) delivered to

mankind for all times to come. This law admits of no difference between man and man

except in faith and religion. Those religious and social systems and political and cultural

ideologies which differentiate between men on grounds of race, country or colour can

never become universal creeds or world ideologies for the simple reason that someone

belonging to a certain race cannot be transformed into another race, one born in a certain

country cannot tear his identity from that place, nor can the whole world condense into

one country; the color of a Negro, a Chinese and a white man cannot be changed. Such

ideologies and social systems must remain confined to one race, country or community.

They are bound to be narrow, limited and nationalistic. Islam on the other hand, is a

universal ideology. Any person who declares belief in La ilaha illallah Muhammad-ur-

Rasulullah (there is no other god worthy of worship than Allah, and Muhammad is His

Prophet) enters the pale of Islam and entitles himself to the same rights as those of other

Muslims. Islam makes no discrimination on the basis of race, country, colour, language

or the like. Its appeal is to the whole of humanity.

Its law is also eternal. It is not based on the customs or traditions of and particular people

and is not meant for any particular period of human history. It is based on the same

principles of nature on which man has been created. And as that nature remains the same

in all periods and under all circumstances, law based on it is applicable to every period

and under all circumstances. This universal and eternal religion is Islam.