THE PRINCIPLES OF
ISLAM
(By Maulana Abdul
Aleem siddiqui Quadri)
The beautiful panorama of the heavens and
the earth, which we see around us, carries in its bosom the testimony that it
is the creation of a Great Artist. The existence of order and design in the
universe, which modern science teaches us, leads us to the belief in the
existence of a Supreme Power and a Supreme Intelligence who is responsible for
this complex but orderly design, --of a Supreme Being who brought it into
existence and supplied it with all that it needed for its life and growth, --in
the language of the Holy Qur’an, of the Rabbul-Alameen.
The
universe, as we know it in Science, is an organic Whole, all of whose parts are
beautifully and harmoniously inter-related. It is, further, a Domain of Law in
which every particle exists and moves in subjection to a prescribed and
immutable course of law. Neither the huge planets that swim in space, nor the
tiny particles of sand that lie scattered on the seashore, can deviate even slightly
from that course. Their life is a life of complete submission to the Laws of
Nature, in the language of Science, and to the Laws of God, in the language of
Religion. Their life is the life of Islam, which means submission to Divine
Commands. In other words, they are Muslims. The Holy Qur’an refers to this
truth in the following words:
"And
to Him submits whatever is in the heavens and the earth, willingly, or
unwillingly, and to Him do they return" (III: 83).
The
sole exception to this general rule is man. He is unique in the whole domain of
creation, inasmuch as he possesses not only the faculty of reasoning but also a
free will. This makes his course of action and the pattern of his behaviour
undetermined. You can predict the action of the sun, because it functions under
an immutable law and possesses no freedom to deviate from it. But you cannot do
the same thing in the case of man. The activity of all the things of the
universe is mechanical. But not so that of man. He can choose his ends and he
can prescribe the means. For that purpose, he relies on his Reason. But, in
that way, he commits mistakes side by side with achieving great things, and
ultimately lands himself in a confusion. The same faculty, which is his asset,
becomes the instrument of his undoing, solely because of its wrong use. The
human intellect can guide him only to certain limits, because it works on the
basis of known facts to discover the unknown. It can serve efficiently to some
extent in the domain of the physical reality. But when it enters the realm of
fundamental truths, where the first requirement is the possession of a
comprehensive knowledge of the past, the present, and the future, it can give
us only conjectures and inferences. In its very nature, it is incapable of discovering
ultimate truths of life.
The
human soul is, however, in dead earnest to know those ultimate truths, because
without them the real meaning of life remains unexplained and the true code of
human endeavour remains unfixed. Science cannot supply that, because it deals
only with the immediate physical reality. Philosophy cannot give it, because it
works on postulates and inferences.
It is at this stage that the human soul cries
for guidance from the Great Beyond or the Great Unseen. It yearns to have a torch
which might illumine its path, and a Guide who might supply the guidance based
on sure and certain knowledge.
Humanity
needs such a sure, positive and comprehensive guidance, and the same Loving
Creator who sustains us and the universe in the matter of physical needs and
has also taken it upon Himself to supply this vital need.
Human
history bears testimony to the fact that religion has existed since the
beginnings of the life of humanity on this earth. This shows that the
Beneficent God supplied mankind with guidance simultaneously with its creation,
so that it might not have to grope in the dark and might walk the way of the
law in conformity with its nature.
Those
who were appointed by God to deliver that guidance are known in the terminology
of religion as Prophets and Messengers. They themselves received that guidance
in the form of "Divine Revelation", and when they presented it to the
people in a written form, it was known as "Scripture" or
"Revealed Book". The contents of those Scriptures have always been
those laws which the Creator and Sustainer of the universe has appointed for
the right life of man. The aim of that guidance has always been to teach man to
submit to the Divine Laws, which attitude is expressed in Arabic by the term
"Islam". Divine Guidance wants man to act and behave in accordance
with the law of his true nature, as a free being, even as the rest of the
creation conforms with the laws of nature in a mechanical way ---in one word,
to be Muslim. The Holy Qur’an says:
"The
nature (made by) God in which He has created man. There is no altering in God’s
creation. That is the right religion. But most men do not know" (XX: 30).
This
guidance from God was not confined to one group or community, but was sent to
all nations and races. This blessing of God was bestowed universally as the
Holy Qur’an reports:
"And
there is not a (single nation to whom a Warner was not sent." (XXXV: 24).
History
has preserved the names of some of them, while the names and works of many
others have now been forgotten. Among those whose names are still remembered
are: Adam, Noah, Abraham, Ishmael, Isaac, Jacob, Moses and Jesus. The last of
the line was Muhammad (God bless him and all other Prophets!). He appeared in
the seventh century of the Christian era, called humanity back to the path of
the former Prophets, and presented to the world the Holy Qur’an, which contains
the laws taught by the former Prophets in their perfect and most comprehensive
form. People had named the teachings of the previous Teachers variously as
"Judaism", "Christianity", etc. The last Prophet reminded
them of the real and original and meaningful name, namely, Islam. He declared,
in the words of the Holy Qur’an:
"Verily,
the religion with God is Al-Islam (i.e. Submission)".(III: 9).
"The
religion of your forefather Abraham. He named you as Muslims". (XXII: 78).
"Abraham
was neither a Jew nor a Christian, but he was upright and submitted (to his
Lord)". (III: 67).
The
Final Prophet raised religion from the level of sectarianism and taught that
the Divine Religion, wherever found and by whomsoever preached, had always been
the same, namely, Islam, which, as I have already emphasized twice, means
submission to and conformity with the laws appointed by God.
Now,
the teachings of Islam fall under two headings, namely: (1) Belief, and (2)
Action. In matters of belief, the basic belief is that which-relates to God. It
is the form of this belief which fashions the whole human outlook. When the
Holy Prophet Muhammad (peace be with him!) appeared, different religious
communities had different notions. People had invented conceptions of godhead
and had raised human beings, nay, even the inorganic things, to the status of
divinity. Reforming all those wrong notions, the Holy Prophet Muhammad taught the
first lesson of Islam in the words:
"There is none worthy of worship except
Allah".
This
revolutionary declaration means that God is One and One only, and has no
partner. God is the Creator, and everything beside Him is "created".
It means that no creature can be ranked with the Creator, however great might
be his achievements and attributes. The line of demarcation is very distinct
and cannot be crossed.
Of course, history has recorded the working of
miracles by the Prophets and Messengers. But, in that case, the Prophets and
Messengers were merely instruments and the force that really worked behind
their miracles was the Hand of God. The sole function of the Prophets and
Messengers was to invite humanity to God and to attract the human hearts and intellects
to Him. Of all the Great Signs, which were associated with their lives, the
greatest was the reception of messages from God for delivery to the people. It
was because of this that they were called "Messengers". They taught
the highest truths in spite of their illiteracy and complete lack of schooling.
Belief
in the mission and the message of all those Messengers was preached by the Holy
Prophet Muhammad (peace be with him!) as the second part of Islamic basic
belief, and along with the declaration of the Unity of God, the Divine
Messengership of Muhammad was added, for, as the last of the line of Prophets
and Messengers, he represents all his predecessors. This gives us the full
Islamic article of faith:
"There
is none worthy of worship but Allah, (and) Muhammad is the Messenger of
Allah".
Now,
just as the belief in the plurality of gods leads to the irreconcilable
division of humanity, so does the notion of differentiating between God’s
Prophets and Messengers. Therefore, the guidance coming truly from one God
cannot permit it, and, consequently, we find the Holy Qur’an teaching us the
following basic belief:
"Say: We believe in Allah, and in that
which has been revealed unto us, and in that which was revealed unto Abraham
and Ishmael and Isaac and Jacob and the tribes, and in that which Moses and
Jesus got, and in that which (other) Prophets received from their Lord. We make
no distinction between them…"(III: 84).
One
other point where humanity has committed grave mistakes concerns a species of
God’s creatures known as "Angles". Some have believed in them as
"daughters of God", while others have made them partners in the
Supreme Godhead. Islam makes it clear that they are created spiritual beings
who serve as executors of God’s Will in the capacity of humble slaves. They are
not the bestowers of Divine Blessings but only a medium for Divine Action. The
real Bestower is God Almighty alone, and the angels are mere servants, as the
Holy Qur’an says:
"They do not disobey God in what they are
commanded and they do as ordered"
Now,
I may say a word on the Islamic article of Faith concerning the Last Day and
the Day of Judgment. We all know that the violation of a physical law always
causes us physical injury. The use of wrong foods, the effects of wrong climate,
the non-observance of the rules of hygiene, brings about physical consequences
which are evil. On the other hand, the observance of the laws of health
guarantees our development and natural growth. In fact, every one of our
actions is consequential. The results might manifest themselves early or late,
but they must ultimately manifest themselves. Islam believes in the final
assessment of all our actions and the true manifestation of their ultimate
results on a day named by it as the Day of Judgment.
Regarding
the duration of the life of the universe, modern science postulates its
ultimate end. It teaches that the numerous planets and stars which constitute
the universe are bound together by a network of magnetic forces which is fed by
the radiation of energy emanating from those bodies. It further teaches that
energy is diminishing and decreasing every day, and on that basis it infers
that a time must come when the balance of forces must be upset, destroying the
entire universe. Islam, too, teaches the belief in the ultimate ending of the
world, and names that occurrence as the Qiyam-e-Qiyamet, or the advent of the
Last Day.
These
are the simple principles of Islamic belief. And here I may emphasize a very
important point. The fact is that two fundamental beliefs are absolutely
necessary to keep man within the bounds of healthy existence and growth:
Firstly,
the belief in the All-Knowing and All-Seeing God, who knows and sees, not only
his positive action, but also the ideas and emotions which run through the most
secret recesses of his heart.
Secondly,
the belief that he is responsible for his action and is ultimately bound to
receive his reward or punishment.
It
is evident that, for most people, the real deterrent is the existence of the
instruments of the law under which they live and the fear of punishment
consequent upon the violation of law. It is also evident that one would hardly
have the courage of committing any crime in the presence of the sentinels of
the law.
The
Holy Qur’an has taught in the most unambiguous words that no one can bear the
burden of any other’s sin and no one can be held accountable for the deeds of
someone else. Every human being is responsible for his or her actions alone.
The Holy Qur’an says:
"No
one bears the burden of the other" (VI : 164).
Consequently,
if a person is rightly inspired with the belief in the existence of the
All-Seeing and All-Knowing God and in his ultimate personal accountability, it
would be difficult for him to commit evil.
Thus
it is that the fundamental principles of belief in the teachings of all the
Prophets, namely, in Islam, are: Belief in the One True God; Belief in all the
Prophets of God; Belief in all the Divinely-revealed Books; Belief in the
Angels; Belief in the Last Day and the Day of Judgment; Belief in human
accountability, on the basis of the possession of free will, and in the
ultimate reward or punishment.
Besides
these principles of belief, the Code of Law which humanity received through
Divine Revelation, in the form of the Holy Qur’an, supplies us with a complete
system of guidance for all the practical walks of life. It is not possible to
deal with it here in any detail. Only a brief reference can be made under three
fundamental items, namely: (1) Duties towards God; (2) Duties towards self; (3)
Duties towards others.
Duties
towards God rest on the basic problem of the establishment of the right and
conscious relation of man with God. In what form should this relation manifest
itself? The basic fact in this connection is the attitude of love and
thankfulness. It is a natural human attribute to feel thankful to anyone who
does the smallest amount of good to us and to love him who loves us. What then
about God who brought us forth from mere nothingness and took upon Himself the
obligation of leading us to the pinnacle of our perfection? Therefore, Islam
teaches us to make that Real Bestower of all Blessings as the center of our
love, to bend our personality in thought and deed towards Him, and to express
our gratitude to Him with our tongues as well as our hearts. It prescribes for
that purpose continuous remembrance of God and a form of worship or prayer,
named as Salat. The function of this prayer and remembrance is the same in the
spiritual life of man as that of the nourishing foods in his physical life, and
the greater the attention one pays to it, the greater is the spiritual and
moral development. In its obligatory form, Islam prescribes it to be performed
in a fixed manner and to be observed at certain fixed times of the day and the
night, even as the physicians fix the forms and the times of meals for the
proper nourishment of the physical body. Divine Revelation tells us in the Holy
Qur’an:
"Verily,
prayer is obligatory on the believers at fixed times". (IV: 103).
And
the Last Prophet (peace be with him!) emphasized the institution of prayer in
these words:
"What
separates a Servant (of God) from infidelity is Prayer".
While
referring to the nourishing value of prayer for the soul, the Holy Qur’an says:
"Verily,
in the remembrance of God do hearts find rest". (XIII: 28).
The
consequences of the observance of prayers have been spoken of in these words:
"Verily,
prayer keeps away from indecencies and evil". (XXIX: 45).
Thus
prayer provides the protection against moral and spiritual diseases which
results in spiritual development and leads to close communion with God.
The
establishment of the right relation with the Creator and the cultivation of
love for Him must result not only in the devotion of one’s attention, but also
in the practical and active dedication of one’s life and wealth to Him. It must
further result in the creation of the deepest sentiments of love for His
creatures. For the practical demonstration of this love, Islam prescribes the
obligatory "poor-tax" or Zakat.
Towards
this end, Islam also prescribes the observance of Haj or Pilgrimage to
There
remains now one more Islamic obligatory practice, and that is Saum, or Fasting.
The harmonious development of human personality depends upon the harmonious
working of the human self, which is always in danger of being corrupted or
destroyed by the widespread inclination towards self-indulgence. To steer clear
of the temptations and pitfalls of human life, man is urgently in need of the
cultivation of self-control. To that end, Islam has prescribed obligatory
fasting during the whole month of Ramadan every year.
The
Holy Qur’an says:
"O
you who believe! Fasting has been prescribed for you as it was prescribed for
those who were before you, so that you may attain piety; -- (It is fasting for
a) fixed number of days". (II: 183).
It
may be pointed out here that while announcing the obligatoriness of fasting,
the Holy Qur’an refers to the fact that the same had been prescribed for those
who followed the previous scriptures and Prophets. But this institution also
met the same fate in other religions as the other basic teachings.
Misinterpretations and interpolations of those Messages caused this institution
to disappear from those religious groups. The Holy Qur’an reminded about it and
renewed the teaching of the former Prophets with regard to fasting. The
Qur’anic institution of fasting is observed during all the days of Ramadan by
means of total abstinence during daytime from eating, drinking and sexual acts.
Thus, when a person practices self-control with regard to those things which
are lawful, he automatically cultivates the power of resisting the evil temptations
in thought and deed.
This
completes the statement of the fundamental principles of Islam which have been
summed up by the Holy Prophet Muhammad (God bless him!) in the following words:
"Islam
is founded on five things: To bear witness that there is none worthy of worship
but Allah and that Muhammad is the Messenger of Allah; to establish prayer; to
pay the prescribed Charity; to fast during Ramadan; and to perform the
Pilgrimage to the Kaaba if one has means of doing so".
It
may be pointed out that the general conception prevailing in the world is that
it is merely a bundle of certain rituals, prayers and ceremonies. This is not,
however, the conception of Islam, which comprehends in itself a complete and
perfect Code of Life dealing with spiritual, moral, political, economic, in
fact, all the aspects of human activity. The Holy Qur’an declares in very clear
terms:
"This
day I have perfected your religion for you, and completed My favour on you, and
chosen for you Al-Islam as your religion."(V : 4).
I
have so far referred to those principles of Islam which fall under the category
of purely "religious" or "devotional", although I must
emphasize that they, too, have a vital bearing on human culture.
Now,
as regards "Duties towards self", Islam considers human life as the
first and the most important blessing of God, and urges its preservation and
reverence for it. Wanton injury to human life is a sin in Islam, which lays
down the general rule in the words of the Holy Qur’an:
"And
be not cast by your own hands to ruin" (II: 195).
Suicide
is one of the major crimes according to the Islamic law, and God has prescribed
the severest punishment for it. On the other hand, the preservation and right
development of one’s self is one of the major virtues. In that respect, Islam
has gone to the extent of forbidding certain foods and drinks which the
All-Knowing God knows are injurious for the human body. Thus, the Holy Qur’an
says:
"O
Mankind! Eat of that which is lawful and wholesome, and follow not the ways of
the devil." (II: 168).
"You
have been forbidden only carrion and blood and pork and that which has been
slaughtered in the name of other than Allah" (II – 173).
"Verily,
intoxicants and games of chance and divining by arrows and idols are pollution
of Satan’s handiwork. Therefore, abstain from them if you wish to attain
success." (V: 93).
Islam
has also taken into consideration the moral aspect of human dress and has
prescribed the obligatory covering of certain parts of the body which have a
sexappeal.
Islam
does not hold the world and its struggle in contempt. On the other hand, it
regards the earning of livelihood by rightful means as an obligation and a
blessing of God.
The
Holy Qur’an says:
"For
man is naught but what he strives for." (LIII: 39).
"And
seek of the Bounty of Allah."
The
Holy Prophet says:
"One
who earns livelihood (by sweat of brow) is Allah’s beloved."
Islam
has forbidden us from earning wealth by unlawful means.
The
Holy Qur’an says:
"Devour
not each others’ wealth by unlawful means" (IV: 29).
"God
has permitted fair business and has prohibited usury." (II: 275).
Islam
has also placed limits on the right of spending our wealth. In the Holy Qur’an,
we read:
"Be
not extravagant. Verily, Allah loveth not those who are extravagant."
(VII: 31).
"Be
not prodigal. Lo! The prodigals have ever been brothers of the devils. And the
devil was ever ingrate to his Lord." (XVII: 26 – 27).
Concerning
well-doing to others, the Holy Qur’an observes:
"And
those who, when they spend, are neither extravagant nor miserly, but walk the
middle course." (XXV: 67).
There
is a widespread notion that there are only two ideologies in the world, between
which mankind has to make a choice, namely, Communism and Capitalism. But both
of these ideologies suffer from extremism, and the salvation of humanity lies
in the adoption of a balanced ideology. Such an ideology is found in Islam,
which allows initiative and private property, but limits the means of income
and the ways of expenditure, which harmonizes the interests of the society and
the individual on a free moral basis, and which, in its state constitution,
guarantees to all individuals the provision of their basic needs.
The
one great difference between Islam and the modern ideologies is that Islam
bases all its teachings on moral foundations and lays full emphasis on the
moral reform of the individual. Absolute moral values like Truthfulness,
Justice, Charity, etc. are its very life-blood. The interests of the individual
and the society exist as co-centric realities. The Islamic society is a
co-operative commonwealth of free individuals hedged in with restraints of
harmony, even as the human body is one.
Equality
of all human beings in essential humanity is one of the basic principles of
Islam. And this conception stands, not only in respect of relations between man
and man, but also in connection with the relations between man and woman. In
fact, Islam ennobled and established the status of woman at a time when she was
being regarded as a chattel and at best as a plaything for man, and it was
being debated whether she was a human being at all, -- at a time when she
possessed no legal personality of her own and was deprived even of the right of
owning property. According to the Islamic ideology, as a daughter, woman is more
beloved than a son; as a wife, she is "The Queen of her house", and
as a mother, her status is superior to that of a father.
Islam
wiped off all distinctions of race and colour and taught in the most
unambiguous terms the most practical and the truest form of the human
brother-hood. The Holy Qur’an says:
"O
Mankind ! We created you from one male and one female and made you into nations
and tribes that ye may know each other. Lo ! the noblest of you in the sight of
God is he who is best in conduct.." (XXXXIX: 13).
This
brotherhood is made up of individuals who are to be respected without attaching
importance to any physical distinctions. In fact, Islam regards the individual
as a world by himself, as representing the whole of humanity in his person.
Thus says the Holy Qur’an:
"He
who kills anyone except for murder or mischief in the land, it is as if he
killed all mankind; and he who saves the life of anyone, it is as if he saved
the life of all mankind." (V: 35).
The
one great source of strife between human beings is the existence of egotism
culminating in self-interest. Islam takes a determined stand against it when it
preaches the ideal of Muslim life in the following words:
"They
sacrifice their own interests, even though it causes them hardship".
The Islamic
conception of sacrifice is a natural corollary of the ideal of unbounded love
for fellow beings. That, in its turn, is rooted in the ideal of the love of
God, which is the central idea to which all the teachings of Islam are
directed. The first principle of Islam is true faith in the Existence and the
Unity of God. The goal of Muslim life is the attainment of nearness and
proximity to God. The Muslim lives not for himself but for God, and all his
actions as a Muslim must lead to that goal, as the Holy Qur’an says:
"Say:
verily, my prayer and my sacrifice, my life and my death, are all for Allah,
Lord of the worlds, Who has no partner (in His Kingdom)". (VI: 162).
Even
in the field of scientific quest, the ideal of a Muslim is to know God and His
Plan. For we read in the Holy Qur’an:
"Verily,
in the creation of the heavens and the earth and in the alternation of the
night and the day, are signs for persons of understanding, who remember God
standing, sitting and reclining on their sides and ponder over the creation of
the heavens and the earth, (and say O our Lord! Thou hast not created all this
in vain. Glory be to Thee! Preserve us from the doom of Fire". (III –
188).
This
is a very brief outline of the Islamic principles of life. In this teaching, we
have neither mystery nor dogma. On the other hand, it is the religion of broad
daylight. It is based on the natural laws appointed by God, and consequently
every one of its principles is capable of rational proof and demonstration.
It
is the obligation of every rational human being to employ his reason and to
consider whether he should follow the man-made imperfect "isms" or
the Perfect Guidance given by the All-Knowing God. Islam is not the product of
any human brain. It is a Divine Teaching revealed to a man who knew neither to
read nor to write, who had received no schooling in science or philosophy, and
whose very environment was averse to the possibilities of the cultivation of
any higher attributes. That man, that orphan child of Lady Amina, that unlettered
son of the desert, stood in the wilds of
"And
he does not speak of his own desire. It is naught but an inspiration
inspired"
He
stood up as an unlettered Teacher, but on the basis of the revelation he
received from God, he astounded the world by expounding the highest principles
of wisdom and knowledge. He gave to humanity that revealed and perfect Code of
Life which transformed the Bedouins of the desert into the most advanced nation
of the world and revolutionised the whole human outlook. Those who were sunk in
barbarism and moral degradation became the torchbearers of morals and the
teachers of the world in all the arts of peace and war. They stood at the cradle
of modern science and they remained the master-people of the earth for
centuries.
The
same inspiration, the same message, the same system exists even today in its
original and authentic form in the Holy Qur’an. The life of the Holy Prophet
Muhammad (peace be with him!) as the practical commentary of the Holy Qur’an
and as the most comprehensive model of human perfection is still preserved in
the authentic record of history, and stands out as the Beacon Light for all
time.
Let
those who honour the demand of rationality and who wish to tread the path of
true human perfection come to the Holy Qur’an and God’s Last Prophet, Muhammad
(peace be with him!) and receive perfect guidance in all the walks of life –
spiritual, moral, political, economic, individual and collective. May the
Beneficent God guide the whole of mankind to the Straight Path.
AMEN!
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