The
chief characteristic of Islam is that it makes no distinction between
the spiritual and the secular in life. Its aim is to shape both
individual lives as well as society as a whole in ways that will ensure
that the Kingdom of Allah may really be established on earth and that
peace, contentment and well-being may fill the world. The Islamic way of
life is thus based on a unique concept of man’s place in the universe.
That is why it is necessary that, before we discuss the moral, social,
political and economic systems of Islam, we should have a clear idea of
what that concept is.
Basic Principles
1. Allah,
who is the Creator, the Ruler and the Lord of the universe, has created
man and provided him with a temporary home in that part of His vast
kingdom which is the earth. He has endowed man with the faculties of
thinking and understanding, and has given him the power to distinguish
right from wrong. Man has also been invested with free will and the
power to use the resources of the world however he likes. That is, man
has a measure of autonomy, while being at the same time Allah’s
representative on earth.
2. Before
assigning to man this vicegerency (Khilafat), Allah made it clear to
him that He alone as the Lord, the Ruler and the Deity. As such, the
entire universe and all the creatures in it (including man) should
submit to Him alone. Man must not think himself totally free and must
realise that this earth is not his permanent abode. He has been created
to live on it only for a probationary period and, in due course, he will
return to his Lord, to be judged according to the way he has spent that
period. The only right course for man is to acknowledge Allah as the
only Lord, the Sustainer and the Deity, and to follow His guidance and
His commands in all he does. His sole objective should be to merit the
approval of Allah.
If
man follows a course of righteousness and godliness (which he is free
to choose and follow) he will be rewarded in this world and the next: in
this world he will live a life of peace and contentment, and in the
Hereafter he will qualify for the heaven of eternal bliss, al-Jannah. If
he chooses to follow the course of godlessness and evil (which he is
equally free to choose and follow), his life will be one of corruption
and frustration in this world, and in the life to come he will face the
prospect of that abode of pain and misery which is called Hell.
3. After
making this position clear, Allah set man on earth and provided the
very first human beings (Adam and Eve) with guidance as to how they were
to live. Thus man’s life on this earth did not start in utter darkness.
>From the beginning a bright torch of light was provided so that
humanity could fulfill its glorious destiny. The very first man received
revealed knowledge from Allah Himself, and was told the correct way to
live. This code of life was Islam, the attitude of complete submission
to Allah, the Creator of man and the whole universe. It was this
religion which Adam, the first man, passed down to posterity.
But
later generations gradually drifted away from the right path. Either
they lost the original teachings through negligence or they deliberately
adulterated and distorted them. They associated Allah with innumerable
human beings, material objects and imaginary gods. Shirk (polytheism)
became widespread. They mixed up the teachings of Allah with myths and
strange philosophies and thus produced a jumble of religions and cults;
and they discarded the God-given principles of personal and social
morality, the Shari‘ah.
4. Although
man departed from the path of truth, disregarded or distorted the
Shari‘ah or even rejected the code of Divine guidance, Allah did not
destroy them or force them to take the right course. Forced morality was
not in keeping with the autonomy He had given to man. Instead, God
appointed certain good people from among the human society itself to
guide men to the right path. These men believed in Allah, and lived a
life of obedience to Him. He honoured them by His revelations, giving
them the knowledge of reality. Known as prophets, blessings and peace be
on all of them, they were assigned the task of spreading Allah’s
message among men.
5. Many
thousands of these prophets were raised throughout the ages, in all
lands and in all nations. All of them brought the same message, all of
them advocated the same way of life, (din), that is, the way which was
revealed to man on the first day of his existence. All of them had the
same mission: they called men to Islam to submit to Allah alone, asked
those who accepted the Divine law, and for putting an end to all
deviations from the true path. Many people, however, refused to accept
their guidance and many of those who did accept it gradually drifted
away from their initial commitment.
6. Lastly,
Allah raised the Prophet Muhammad, blessings and peace be on him, in
Arabia to complete the mission of the earlier prophets. The message of
Muhammad, blessings and peace be on him, was for the whole of mankind.
He presented anew the teachings of Islam in their pristine form and
provided humanity once again with the Divine guidance which had been
largely lost. He organised all those who accepted his message into one
community (Ummah), charged with living in accordance with the
teachings of Islam, with calling humanity to the path of righteousness
and with establishing the supremacy of the world of Allah on earth. This
guidance is enshrined in the Holy Qur’an.
Man: Its Nature and Character
The
Qur’an deals in many passages with man’s relationship to Allah and the
concept of life which naturally follows from that relationship. Its
message is epitomised in the following verse:
Verily
Allah hath bought of the Believers their lives and their properties for
the price that theirs shall be the Paradise: so they fight in the way
of Allah and slay and are slain. It (i.e. the promise of Paradise) is a
covenant which is binding on Him in the Torah and the Injil and the
Qur’an. And who is more faithful unto his covenant than Allah? Rejoice
then in your bargain that ye have made, for that is the supreme triumph.
In
the above verse the nature of the relationship which comes into
existence between man and Allah because of Man (the belief, trust and
faith in Allah) is called a ‘bargain’. This means that Man in
Allah is not a mere metaphysical concept; it is in the nature of a
contract by which man barters his life and his possessions in exchange
for the promise of Paradise in the Hereafter. God as it
were, purchases a Believer’s life and property and promises, in return,
the reward of Paradise in the life after death. This concept of a
bargain and a covenant has important implications, and needs to be
clearly understood.
Everything
in this world belongs to Allah. As such, man’s life and wealth, which
are part of this world, also belong to Him, because He has created them
and has entrusted them to every man for his use. Looked at from this
angle, the question of ‘selling’ or ‘buying’ may not seem to arise at all; Allah does not need to buy what is already His and man cannot sell what is not really his.
But
there is one thing which has been conferred on man, and which now
belongs fully to him, and that is free will which gives him freedom to
choose between following or not following the path of Allah. This
freedom of will and choice does not automatically make man the real
owner of all the power and resources over which he has command, nor does
it give him the right to use them just as he likes. Yet, because of
this free will, he may, if he likes, consider himself free of all
obligations to the Lord and independent of any higher authority. It is
here that the question of bargain arises.
This
bargain thus does not mean that Allah is purchasing something which
belongs to man. Its real nature is this: all creation belongs to Allah
but He bestowed certain things on man to be used by him on trust. Allah
wants man to willingly and voluntarily acknowledge this.
A
person who voluntarily renounces his freedom to reject Allah’s
supremacy and instead acknowledges His sovereignty, and, in so doing, ‘sells’ his ‘autonomy’ (which, too, is a gift from Allah) to Allah, will get in return Allah’s promise of eternal bliss in Paradise.
A person who makes such a bargain is a Mu’min (Believer) and Man
(faith) is the Islamic name for this contract; a person who chooses not
to enter into this contract, or who, after making such a contract, does
not keep to it, is a Kafir. The avoidance or abrogation of the contract is technically known as Kufr.
Such is the nature of the contract. Now let us briefly study its various aspects and stipulations.
1. Allah has set us to account for ourselves in two areas:
(a) He
has left man free, but nonetheless wishes to see whether he will remain
honest and loyal to Him, or whether he will rebel against his own
Creator, whether he will behave nobly or start ‘playing such fantastic
tricks as make the angels weep’.
(b) He
wants to see whether man is prepared to have enough trust in Allah to
offer his life and wealth in return for a promise about the next world.
2. It
is a principle of Islamic law that Man consists in adherence to a
certain set of doctrines and anyone who accepts those doctrines becomes a
Mu’min. No one has the right to call such a man a disbeliever or drive
him from the fold of Ummah, unless there is clear proof that faith has
been abandoned. This is the legal position. But in the eyes of the Lord,
Man is only valid when it entails complete surrender of one’s will and
freedom of choice to the will of Allah. It is a state of thought and
action, coming from the heart, wherein man submits himself fully to
Allah, renouncing all claim to his own supremacy.
A man may recite the Kalimah,
accept the contract and even offer Prayers and perform other acts of
worship, but if in his heart he regards himself as the owner and the
master of his physical and mental powers and of his moral and material
resources, then, however much the people may look upon him as a Mu’min,
in the eyes of Allah he will be a disbeliever. He will not really have
entered into the bargain which the Qur’an says is the essence of Man. If
a man does not use his powers and resources in the way Allah has
prescribed for him, using them instead in pursuits which Allah has
forbidden, it is clear that either he has not pledged his life and
property to Allah, or has nullified that pledge by his conduct.
3. This
aspect of Man makes the Islamic way of life the very opposite of that
of the non-Muslim. A Muslim, who has real faith in Allah, makes his
entire life one of obedience and surrender to His will. He never behaves
arrogantly or selfishly or as if he were master of his own destiny,
save in moments of forgetfulness. And as soon as he becomes conscious of
such a lapse, he will submit himself to his Lord and ask forgiveness
for his error.
Similarly,
a group of people or a society which consists of true Muslims can never
break away from the Law of their Lord. Its political order, its social
organisations, its culture, its economic policy, its legal system and
its international strategy must all be in tune with the code of guidance
revealed by Allah. Any unwitting contraventions must be corrected as
soon as they are realised.
It
is disbelievers who feel free from Allah’s guidance and behave as if
they were their own master. Anyone who behaves like this, even though he
may bear a name similar to that of a Muslim, is treading the path of
the disbelievers.
4. The
will of Allah, which it is obligatory for man to follow, is the one
which Allah Himself has revealed for man’s guidance. It cannot be
determined by man himself. Allah has Himself explained it clearly and
there is no ambiguity about it. Therefore, if a society sticks honestly
to its contract with Allah, it must shape its life in accordance with
the Book of Allah and the Sunnah of the Prophet, blessings and peace be
on him.
It
is clear from the foregoing discussion why the payment of the ‘price’
has been postponed till the life after death. Paradise is not the reward
for the mere profession of the bargain, it is the reward for the
faithful execution of it. Unless the behaviour of the ‘vendor’ complies
with the terms of the contract he will not be entitled to the reward.
The final act of the ‘sale’ can only be concluded after the last moment
of the vendor’s earthly life.
There
is another significant point which emerges from the study of the verse
quoted above when it is read in its context in the Qur’an. In the verses
preceding it, reference is made to the people who professed Iman and
promised a life of obedience, but who, when the hour of trial came,
proved unequal to the task. Some neglected the call of the hour and
betrayed the cause. Others refused to sacrifice their lives and riches
in the cause of Allah.
The
Qur’an, after criticising their insincerity, makes it clear that Man is
a contract, a form of pledge between man and Allah. It does not consist
in a mere profession of belief in Allah. It is an acknowledgment of the
fact that Allah alone is our Lord, Sovereign and Ruler and that
everything that man has, including his own life, belongs to Him and must
be used in accordance with His directives. If a Muslim adopts a
different course, he is insincere in his profession of faith.
Only
those who have really sold their lives and all that they possess to
Allah and who follow His dictates in all spheres of activity can be
called true Believers.
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