Islam claims to be in
accord with Human Nature
INTRODUCTION
There is a growing class of people, all the world
over, and particularly in Europe and America
Of the few Basic Books of Major
Religions, let the Holy Qur’aan give here an outline of its Message, ISLAM,
which would include the Supreme Being (GOD), HIS attributes and Manifestations,
the Prophets and their extreme-human and divine, the Man, his position and
progress and his associations with all, the Creatures and their purpose, the
Universe and its Reality. But Man is the keystone of the whole system, and clue
to the whole Universe.
Islam claims to be in accord with
Human Nature, for it proclaims:-
“Then set your face straight for
Religion (Islam) in the right direction,-the Nature (framed) of Allah, on (the
Principles of) which, He has created men (as well). There is no altering (the
laws) of Allah’s creation. That is the right religion, but most people do not
know (this).” (Verse-30, Sura-30) (Qur‘aan).
Islam is
positively a System. A true Religion must reflect Nature. It possesses a
natural grace. In principle, the Message of any Religion must needs come from
its Basic Book, to carry Authority. The introductory notes are short without
comments, carrying their Qur’aanic references with them for those who want
further clarification on the points so as to let the readers think, feel and
realize the truth for themselves.
I.
HOLY QUR’AAN
The Holy
Qur’aan cannot be translated. The result of any translation is not the Glorious
Qur’aan, that inimitable symphony the very sound of which moves men to tears
and ecstasy. (83:5). It is divided into 30 Parts, 114 Suuras (chapters), 558
sections, and 6236 verses.
As to the
Holy Qur’aan’s translations in general, to be frank, they often fail to convey
the real sense, spirit and delicacy of the original, mainly because English
terms are more or less inadequate to express the basic concepts of Holy
Qur’aan, such as ‘Abd’ and ‘Rab’, ‘Rahmaan’ and ‘Raheem’, ‘Ahad’ and ‘Samad’,
and several others.
II.
ISLAM
Islam is
the Message of Holy Qur’aan. It is a Perfect and a Practical Religion of
Equality, Liberty
III.
KNOWLEDGE
1. Islam is thus based on knowledge and
action, to know the Supreme Being and His Laws, and to obey them to attain the
goal on the path of progress. Again, knowledge is graded from the highest ‘and
purest source, namely ‘Wah-yi’ or Revelation, down to ‘Fikr’ (selfthinking),
‘Khawz’ (vain discourse), and ‘Zan’ (conjecture), in their natural descending
order. Intuition and Inspiration, which come, more or less within the experience
of all, at the odd moments of their life, might just give an idea of
Revelation, as a faint ray may represent the bright sun. But Revelation, as
such is extremely spontaneous, natural, brilliant, sure and supreme, far above
the effort of mind. Says the Holy Qur’aan: “ And it is not for any man that
Allah should speak to him, except by Revelation or from behind a veil, or by
sending a messenger, revealing by His permission what He pleases; surely He is
High, Wise.’ Vide 51:42, 164:4, 65:18, 163:4, and 113:4.
2. Next to “Wah-yi” comes ‘Fikr’ or
selfthinking, which is highly commended, even urged by the Holy Qur’aan. But
the sphere of thinking is distinctly confined to Nature and its working the
basis of all our sciences.
“Do they not think within themselves
that Allah did not create the heavens and the earth and what is between them
but with Truth (to serve a serious purpose), and for a fixed term? But most
people believe nit in the meeting of their Lord.” Vide 8:30, 20:38, 13:45.
“Most surely in the creation of the heavens and the earth, and (in) the
alternation of the night and the day there are signs for men of
understanding-those who remember Allah standing and sitting, and lying their
sides, and think about the creation of the heavens and the earth (till they
admit_-Our Lord! Thou hast not created (all) this in vain. Glory be to Thee!
Preserve us from the doom of Fire.” 189:3.
It would appear
from this passage that religion mentality is not at all averse to a scientific
outlook; in fact the latter follows the former as a natural sequence. Ignorance
is the source of all pain and misery amounting to Fire.
3. So Revelation and thinking are recognized
as the two reliable sources of knowledge in their respective spheres. But when
thought sets out to explore the remote regions of revelation, it loses its
moorings, and wanders off to ‘Khawz’ or vain discourse which in the language of
the Qur’aan is no better than mere play. Vide 68: 6, 83: 43, 7: 52.
4. Lastly ‘Zan’
is a mere guess or conjecture, right or wrong as the case may be. It is a very
common tendency of human mind, and a great source of misjudgement, So it has
been expressly deprecated in the Qur’aan.
“And most of those (unbelievers) do
not follow (any truth) but conjecture; surely conjecture will not avail them
aught against the Truth; surely Allah knoweth what they do.” 117: 6
5. Revelation, which is the purest form of
knowledge, can be assimilated through ‘liman’ or Belief by other people. In
fact belief is the shortest and surest way to attain revealed knowledge. Belief
is equally necessary for our acquired knowledge. Our individual personal
knowledge, even of the daily life is almost insignificant, as compared with the
sum total of human knowledge. Every advance of science and civilization tends
to multiply our beliefs in the knowledge and action of others. Therefore belief
is by no means confined to the spiritual sphere; it pervades the whole of our
temporal life as well. 258:2.
6. The knowledge received through revelation,
and through the accompanying belief, is by no means a blind acceptance, rather
it carries its own light which is limitless and ever fresh and it is termed,
‘Sharhe-Sadr’ or expansion of breast, a special gift for prophets and their
followers vide 25 : 20, 1 : 94, 22 : 39, 27 : 31, 109 : 18, 114 : 20. According
to Qur’aan, knowledge is Light and Life; ignorance is Darkness and Death. It is
not a mere simile but a scientific truth. Vide 1 : 14, 9 : 57, 22 : 35, 24 : 8.
Hikmat or Wisdom, which is the cream of knowledge, is the source of all good, and a great gift of Allah,
specially awarded to prophets and their followers. Vide 269 : 2, 163 : 3.
IV. ACTION
Next to knowledge comes action. Right
knowledge should be transferred into right action to produce the right result.
Again and again no less than fifty times, the Qur’aan insists upon the
knowledge to be followed by action. Vide 9 : 5, 97 : 16, 21 : 45, 31 : 53, 19 :
46.
Every action, however insignificant,
produces a lasting effect, which is somehow recorded somewhere. 10 : 82. “So
who has done an atom’s weight of good will see it, and who has done an atom’s
weight of evil will see it.” 7 : 99.
Islam, being a positive and practical
religion, makes due allowance for human weakness, and is prepared to forgive
the slips of weak moments, provided there is no deliberate commission of
serious offence. Moreover the formation of his character begins at much earlier
stages of creation. 32 : 53 “Allah does not impose upon any soul duties and
responsibilities beyond its ability to bear them.” 286 : 2. Faults of action
may be mended with the aid of knowledge. 54 : 6. but if a man positively
rejects Truth and acts in his own way, without the proper guidance of
knowledge, his actions lead him to no satisfaction, ultimately he is likely to
be lost in bewilderment-a realistic description of human floundering in
ignorance. Vide 39 & 40 : 24.
V. ASSOCIATION
Islam aims to prepare man for a life
of manifold association, and deprecates the life of seclusion and isolation. It
calls upon man not only to do his duty, but to enjoy his rights as well; to
live a social life, both responsible and enjoyable. Islamic life is not
idealistic at the expense of realism, nor is it realistic to the detriment of
idealism; but a happy blending of both, so as to correspond to all the grades
of human nature, and provide full scope for self expression. With due regards
to his extreme limitations, it chalks out the path of eternal progress, from
knowledge to action and from action to satisfaction. Vide 1 : 95. Broadly
speaking, the associations of man are four fold, A. with the Supreme Being, B.
with Nature, C. with Spirits and D. with Mankind; and the Qur’aan has a
definite code of guidance for each sphere of life.
A.
WITH THE SUPREME BEING
First human
association with the Supreme Being is to be realized in actual life, and not
merely to be perceived in a world of contemplation. The associations should be
as realistic as those with our parents in general. “He gives me to eat, and
gives me to drink, and when I am sick, then He restores me to health”77 to
83;26, 200;2, 28:13. “And whoever turns away from My remembrance, his shall
surely be a straitened life.” 124:20. This is a deep psychological hint to all
thinkers, regarding the present paradox, dissatisfaction and dejection
prevailing in the very midst of riches and prosperity in the modern world. The
solution too is provided in the preceding quotation. We may also be attracted
to Him through our inner perception, which is either a gift or an Acquisition
vide 13:42, 20:51.
In brief,
spiritual connections with the Supreme Being have to be realized both inside
the self and in the world outside. 52:41. The Supreme Being is a permanent
companion, and a sure help in emergency, if approached aright. But men often
mistake His help for apparent causes. “He is with you, wherever you may be; and
Allah sees what you do.” 7,4: 57, 3:6, 186:2, 49: 39, 33: 30.(verse: Surah)
There is a
living relation of love and liking between man and the Supreme Being, “Allah
loves those who turn much (to Him). Allah loves those who are careful (of their
duty)”. 222: 2, 4: 9, 158:3, 145: 3. “Say (O Muhammad), If you love Allah, then
follow me; Allah will love you, and forgive you your faults; and Allah is
Forgiving and Merciful.” 30: 3. It would appear from this that Islam, despite
its strict discipline, is really a religion of love and mercy. In brief, one
should enquire and seek the company of those who are devoted to Allah;
Beneficent is most helpful even in this line. 59: 25, 28: 18, 69: 29. There is
no place for Mysticism in the teachings of Islam. The right word is ‘Sidq’ or
Qur’aanic Truth and the Associates are called Siddiiqiin or Truthful.
B. ASSOCIATION WITH
NATURE
The Qur’aan points out FUNDAMENTAL
Truths about Nature, so as to enable man to start his own detailed study and
make use of his enquiry as best as he can.
“He is the First and the Last; and the
Outward and Inward; and He is the Knower of all things.” 3: 57. This passage
clearly points out the Universe-all things, inherent in His knowledge, finding
expression through His Manifestation. But despite His Manifestation, He is the
Uncomparable. “Say: He is Allah the One. Allah is He on whom all depend. He
begets not, nor is He begotten. And none is like Him.” 1: 112, 11: 42, 29: 55,
35:24. So the whole universe is based on Truth which pervades it through and
through and there is a purpose behind it every where. Vide 38: 44, 44: 29, 27:
38, 30: 21. All the celestial bodies are bound by some law in their behaviour.
12: 16, 17:23. The whole universe is guarded with knowledge, and there is
nothing like unnoticed accident in its operations, be it the most
insignificant. Vide 59: 6, 3: 13, 17: 55, 40: 70. The whole Universe and
everything therein, has its own equilibrium, which keeps it in position. 1: 23,
8: 55. No two things in the Universe are identical; all have their own
identities, determined distinct, though it may not be always easy to detect the
difference. 49: 54,
and 8: 13.
2. The whole Universe is endowed with Life,
Knowledge and expression. “There is not a thing but hymns its praise (of Him)
but you understand not their praise.” 44: 17, 41: 24. Solomon said, “We have
been taught the language of birds.” 16: 27. The whole Universe adores Allah by
instinct, but man adores Him by option, being gifted with a will by origin, and
hence responsible for his conduct. 18: 22. At any rate there is Life, Knowledge
and Expression in all the objects of Nature, so much so that they have their
own pairs and live a communal life. Vide 49 : 51, 3 : 13, 36 : 36, 38: 6. Every
object of Nature has got its own significance, none not even a gnat, is
unworthy of attention. It is quite sufficient to reveal truth to those who care
to gain knowledge. 26 : 2. The Qur’aan thus invites man to study Nature, and to
cultivate a living interest, and sympathy with his natural surroundings-all
living a life of aim and purpose.
C. ASSOCIATION
WITH SPIRITS
There has always
been a class, generally called Rationalists, mainly including Philosophers and
Scientists, who doubt, nay, deny the existence of such beings as Angels and
Genii, and also refute the possibility of any Spiritual Association; while on
the other hand, those usually called Spiritualists, mostly including saints and
savants of Psychics, feel sure of Spirits and Spiritual Experience. At one time
or other, much fraud was practiced in the name of Spiritualism, so as to inject
superstition and terror in society, which evoked a natural reaction to suppress
the fraudulent to the point of ridicule and punishment. But the Qur’aan affirms
the reality and an approach between the two old parties is already in sight.
(a) ANGELS have their own shapes usually carrying wings, but being formed of
Light, they are capable of easy transmission, and can assume human features
when necessary, vide Section 1 : 35. 8, 9: 6, 69, 70: 11’ 24 to 28: 51, 31 ti
34: 51 : The usual abode of Angels is Heaven where they praise GOD and pray for
Mankind, but they also come to the Earth on duty, and call on people with or
without their recognition as strangers. They carry out duties which often seem
supernatural. “Those (angels) believe in Him and implore Forgiveness for those
who believe. …” 7,8: 41 “The Angels
called unto him (Zakariyya): God gives thee glad tidings of Yahya (Prophet)”
vide 38 to 40: 3, 2, 3: 16, “When our Messengers (Angels) came to Lut (in human
shape) he was grieved on their account (taking them for youths)” 77 to 83: 11.
Angels particularly approach people at
the time of their death with good or bad tidings according to their situation.
“The Angels descend on them (the righteous) Fear ye not (they suggest), nor
grieve. . .”30 to 32: 41. When the Angels take the souls of the unbelievers (at
death) (How) they smite their faces and their backs” 50, 51: 8, 93: 6, 27: 47.
They descend with blessings on particular occasions, such as- “Lailatul-Qadr”
–the night in which the Prophet received his first revelation in the month of
Ramadan. 1 to 5: 97.
(b) GENII: - Next to Angels come Grnii, who are formed
of Fire, the well-known Iblees or Satan being the Head of this creation. They
stand halfway between Angels and Man, sharing the nature of both in parts. They
have got their families, their culture and their religion, and still they are
invisible and capable of transfer and transformation. They had close contact
with the Prophet Solomon, in particular, as also with a Senior Saint,
Piraane-Pir Syed ‘Abdul-Qaadir Jeelaanii of Baghdad
(c) DEVILS:- Genii of misguided class and human
spirits associating with them constitute the Devil Community. By nature they
are mischievous and harmful to mankind, but well-united among themselves and
very helpful to their worshippers and followers, who themselves form a
dangerous class. Still the Devils work on large scale in ignorant class, and
even in the high classes of Unbelievers. They are generally very fond of human
blood, and make demands of human sacrifice.
“Shall I inform you (O people) on whom
it is the Devils descend? They descend on every lying, wicked person, (into
whose ears) they pour hearsay vanities. Vide 221, 222: 26, 36, 37: 43, 27, 30:
7. and the Devils ever inspire their friends to contend with you (Believers),
if you were to obey them, you would be
indeed like Pagans. 121, 112: 6.
(d) MAN
VS SPIRITS:- Man is Paramount in Creation-this is a Truth,
persistently urged by the Qur’aan, so as to declare Man ‘Khaleefa’ or vicegerent
on Earth, totally subject to God, and as such, exercising wide powers in the
Universe, bestowed on this frail Creature by his mighty Creator, God, Most Exalted,
entirely above such connections as Son and Father. It would appear; from the Qur’aan
that Man is superior to Angels and Genii, being most advanced by Nature, in Knowledge,
as also in Descension, Ascension, and Manifestation. Love, Devotion and Obedience
put him in a position inaccessible to others. The Paramountcy bestowed by God
on man is frequently pointed out in the Qur’aan: vide 30 to 34: 2, 71 to 81:38,
and 39 to 43: 15. “Said thy Lord to the Angels:” I will create a Vicegerent on
Earth.” They said: “Wilt Thou place therein one who will make mischief therein
and shed blood, whilst we do celebrate Thy Praises and glorify Thy Holy (name).
He said I know what ye know not.”30: 2.
But if Man begins to fall in the physical
and moral grades of Creation, he may fall to the lowest level, in his deeds,
indeed lower than the animals do by Nature. For instance, says the Qur’aan:-
“We have indeed
created Man in the best of moulds; then do we abase him (to be) the lowest of
the low, except such as believe and do righteous deeds for they shall have a
reward unfailing. 4 to 6: 95.
(e) HUMEN SOULS: - Man is a combination of soul and body. Soul springs
from the sphere of, ‘Amr’ (Command) and Body grows in the sphere of ‘Khalq’
(Creation)-both these spheres belong to ‘Rab’(God), as says the Qur’aan.
“Verily your
‘Rab’ is God. Who created the heavens and the earth in six Days (periods) all
governed by Laws under His Commnad. Are not both for him, ‘Khalq’ (Creation)
and ‘Amr’ (Command)?” 54: 7.
As to the
spere of ‘Amr’ , it is Instantaneous and absolute, free from the chain of Causation’,
as pointed out in the Qur’aan. “Verily His Amr is (this) when He intends thing.
He says for it ‘Kun’ or, Word’ (Be), and there it is.” 82: 36.
As to soul,
we are told by the Qur’aan. “They ask thee concerning the soul. Say: The soul
is by the ‘Amr’ of my ‘Rab’. (In fact) of Knowledge it is only a little that is
allowed to you.”85 : 17.
What is
death but the separation of soul from body-as explained by the Qur’aan. 83
to87: 56 (Waqia). We can even have contact with souls departed, apart from
dreams, but it demands a separate treatment.
(f) SUPERMAN:- some talk of superman, as if to be a link between God and Man, like
a son of God or incarnation of God Himself in human or other form. Those who
stand highest in the grade of Abd’ are called Apostles and they also occupy
various grades among themselves. Vide
253 : 2, 55 : 17. The upward relation of Apostle to God marks his Ascension
and his downward relation to Creation marks his Descension, while in the
‘Maqam’ (Position) of ‘ Amanat’ (Trust) and ‘Khilafat’ (Vicegerency), the
Apostle becomes the point of Manifestation. And the one who excels all others
in all the three phases of Life holds a position Supreme, Next, but totally
subject, to God, in the Universe. Since Islam holds a balance between the two
extremes Muslims are thus advised by the Qur’aan. Vide 143 :2, 110 :3, 78 : 22.
So it would appear that Islam reconciles the Trust, found more or less in all
Religions, on the basis of Abd’ and ‘Rab’ as between Man and God in all the
spheres of his existence.
D. ASSOCIATION WITH
MANKIND
Human life is difficult to calculate,
much more to analyze and examine. Below is given on a small scale, a plain
sketch of the social organization of mankind, just to give an idea of the
general trend of Islamic Teachings in this respect.
(a) EQUALITY AND STATUS:- Man is admitted to be a weak creature,
liable to sink to the animal level, and still capable of rising to the highest
rank in creation, according to his righteousness, a proper combination of
knowledge and action. Vide 28 : 4, 44: 25, 179 :7, 70 :17.
“Surely the most honorable of you, with Allah, is the
most righteous among you. Surely Allah is knowing, Aware.” 13:49.
In this passage, Islam, while insisting
upon the inherent equality of mankind, recognizes ranks of superiority on the
basis of personal accomplishments. In the code of the Qur’aan, “Taqwa” or
righteousness is the best criterion of status, and “Muttaqoon” or the Righteous
represent the higher class in Islamic Culture and possess three features:
1.
Belief
in the Revealed Truth,
2.
Association with the Supreme Being, and
3.
Beneficence
for mankind vide 3 :2, 33: 39, 177: 2.
So in view of family prestige and prosperity, the Qur’aanic
prayer is in 74 :24. The all round nobility and solidity of character
summerised for Muttaqoon deserves study.
(b) RELIGIOUS MISSION:- The Qur’aan clearly and definitely lays down
rules of conduct for preachers, how they should equip themselves, and how they
should carry on their mission, among the People of Scriptures and of Disbelief
as well as among the Followers.
“Say (O Muhammad): This is my way, I call
people to Allah; on (the plane of insight am I and my followers (too). God is
above all imperfections and impurities, and I am not of those who set up
partners with Him. 108 : 12, 33 :41 109, 103 :3.
The mode of preaching should be polite and
considerate, based on wisdom, but the inequity of the opposite party may be
duly requited. On the whole there should be no compulsion in conversion. 46
:99, 109, 125 :6. “There is no compulsion in religion. …” 256 :2. The Prophet
Muhammad seems to be extremely anxious to call utmost people to Allah and to
reconcile them with Truth, so he has been told not to grieve and overstrain
himself, and to be satisfied with his success. Vide 2 :26, 8 :35, 56 to 58 ;25,
215 to 277; 26.
Exaggeration wavering and hypocracy should
be avoided. 77 :5, 127, 138 : 4. The Prime belief is the Oneness of God, the
bedrock of Islam.116:4.
(c) LEADERSHIP
AND GOVERNMENT:- The
Qur’aan points out the character of a leader, and of a ruling class, which can
guarantee the happiness and prosperity of mankind. The description is marvelous
for its apparent simplicity and deep significance.
“Thus it is by the Mercy of Allah (O
Muhammad), that you deal gently with them, and had you been stern and hard-hearted,
they would have dispersed from around you and consult with them on the conduct
of affairs” 159: 3.
“And those, who shun the great sins and
indecencies and when they are enraged they forgive, whose government is by
council among themselves. . .” 37: 42.
It
would appear from the above that a leader must be gifted with a mild dignity
and a magnetic personality. He should enjoy full confidence in virtue of
consultation and must possess a firm determination to execute his resolution.
In the same way, a ruling class must cultivate high morals and self possession.
They should be God-fearing, initiated into spiritual culture. They should
govern by council, and follow the policy of beneficence.
As to the Head of Government, he should not
be hereditary or rich in wealth but he should be rich in health and strength,
and above all in Knowledge-a sound mind in a sound body.
“Their Prophet said to them, Allah has
raised Saul to be a king over you. They said: How can he hold kingship over us,
while we have a greater right to kingship than he, and he has not been granted
abundance of wealth. He said. He (Allah) has increased him in knowledge and
physique, and Allah grants kingdom to whom He pleases, and Allah is Ample
Giving, knowing.” 247: 2.
Kingship is not incompatible with sainthood.
One need not renounce the kingdom of the earth to gain the kingdom of heaven.
Perhaps just the reverse. The more one serves humanity in the hardships of
life, the greater one’s spiritual achievement. And what a better opportunity
for service, than Sovereignty. The only point is to feel responsible to the
Supreme Being. 251: 2.
“O David! We did indeed make thee an Agent (Ruler)
on earth. So judge thou between men (and men) in Truth and Justice. . .” 26:
38, 165: 6, 101: 12.
Kings may come and kings may go, kingdoms
may rise and fall, but there is the truth for all:-
“Say O Allah! Master of the Kingdom! Thou
givest sovereignty to whom Thou wilt, and Thou withdrawest sovereignty from
whom Thou wilt. Thou exalted whom Thou wilt, and Thou abasest whom Thou wilt.
In Thy hand is the good. Thou hast power over all things.” 25: 3.
How many countries like Russia ,
Germany and Italy , like Turkey ,
Persia and Afghanistan
(d) PEACE
AND ORDER:- Real peace and order depends mainly on the
sense of security, developed by the administration of firm justice, which is
guided by true evidence. How much of present social uneasiness is due, directly
or indirectly, to the incompetency of justice, diluted with any number of
considerations? Islam is however very definite and very strict about it. No
considerations of love and sympathy, of fear or favor, of pity and compassion,
are permitted to interfere with adjudication, to the detriment of any party
concerned. Again, evidence must be given and given true. “And do not conceal
evidence.” 283: 2. Let not the hatred of any people, incite you to deal
unjustly with them- -8: 5”. Be maintainers of justice though it be against your
own self or against your parents or (against your) near relations. Whether he
(any party) be rich or poor. . .’ 135:4.
But prevention is better than cure. The
source of all trouble is dishonesty and mischief, both of which to are
forbidden to the believers. Our fears and hopes should be centered in the
Supreme Being, to keep us steady and well balanced in the temptations of this
world, and to encourage us to be benevolent. Vide 85:7, 56: 7.
(e) WARFARE:- Along with peace, there is always a
possibility of war, and Islam, being essentially a realistic and positive
religion, could not overlook the contingency. So it has also laid down a code
of military discipline for its followers. The Qur-‘aan calls upon the Muslims to
preach and propagate Islam, and to defend themselves in case of attack or
oppression, manfully like soldiers, taking effective action if possible, but
only just to the necessary extent, and to guard against excess.
“And fight in the way of Allah, with
those who fight with you, and do not exceed the limits. Drive them out from
where they drove you out; for persecution is severer than slaughter. …and fight
them until persecution is no more, and religion is for Allah (alone)” vide 190
to 193: 2, 8:60.
In social relations, Islam is always for
amicability, charity and forgiveness. But at the same time, it keeps in view
the variety of human nature, and allows just the necessary latitude for
individual temperaments. Islam believers in regulation, and does not permit
annihilation, or encourage suppression. It teaches to keep up idealism in the
light of realism, and does not except us to live in utopia. Vide 34-35”41’ 133:
3, 39 to 43: 42.
It would appear from the above passages
how gently yet effectively. Islam persuades man to be generous and forgiving;
and if he be not at all, capable of that virtue, he has still to exercise full
control keeping his revenge within proper limits-by no means an easy task in
anger. Such a ready justice is however much appreciated by sporting people.
Vide 194 : 2. 126 : 16.
It is hinted above, that patience goes
with the power and opportunity of retaliation; it should not be confused with
timidity and helpless resignation. At any rate. A man should keep himself fit
for self- defence. Still, however strong and powerful, he should strictly guard
against mischief and oppression.
(f) GIFTS
AND CHARITY:- Islam is
essentially a religion of beneficence, urging the expenditure of any amount for
others. Explaining what to give and whom to give, how to give and how much to
give. It lays great stress upon benevolent distribution which is most natural
and effective method to smooth economic hardships and to cultivate social good
will. 177: 2. Good things, preferably such as we like for ourselves, should be
offered as present or charity, and not worthless stuff which we would decline
to accept. “Spend of the good things do not seek what is bad to spend (in charity)….”
267 :2, 91 : 3. Beneficence begins at home, and extends in a natural order from
presents to parents and relatives, to donations for the pious poor, till it
covers all in need, without any regard to religion or creed. Vide 215,273,272 :
2.
Donation may be given publicly and
privately, openly and secretly, as the occasion may be, but never with the
object of making a show for self advancement, or of putting others under obligation,
for subsequent subjugation. Vide 271,274,262,264:2. As to the natural question,
how much to give, Islam according to its inherent realism, allows full latitude
for individual temperaments, but denounces the miser without qualification.
Vide 133: 3, 28, 29 : 17, 195 : 2, 268 : 2, 36 : 4.
(g) FAMILY AND COMPANY:- Islam enjoins upon its followers love,
sympathy and service, for all they associate with, from parents and relations
to friends and companions, so as to preserve peace and good-will in society. It
is to be noted that love and respect of parents come next to the worship of
Allah, in Islamic culture. 23,24 : 17….. Be grateful to me and to both of your
parents….14: 31. It is clear from this that gratitude to Allah should be
coupled with gratitude to parents, to make it acceptable. Parents cannot force
one to follow a false religion. One has a right to make a careful choice for
one’s self. Vide 15: 31, 36: 4. The last passage can give an idea to what
extent Islam seeks to establish love and sympathy in mankind.
(h) ETHICS AND ETIQUETTE:- Here is given a brief sketch of Islamic
ethics and etiquette, to be observed in social life. A few phases may suffice
here. “ Help one another, in virtue and piety, and do not help one another, in
sin and transgression” vide 2 : 5, 90 : 16, 17: 31, 128 : 16, 10 to 12 : 49,
36: 17, 18, 19: 31, 27 to 29 : 24, 30: 25, 30, 31, 33: 24. What a natural and
sure remedy for scadals and the concomitant evils which ruin the society!
Mutual
divorce, remarriage and widow marriage, being well-known matrimonial rights
allowed by Islam, need not be detailed here. In the light of long experience,
they have been accepted as natural and necessary provisions of the institution
of marriage, and by force of circumstances, they are being adopted, in due
course, even by people whose religion tried to suppress this necessity for
ages.
With due
reservation, Islam also-allows wives more than one, upto four at the same time.
This rule is however permissive and not obligatory in any way. It may be easy
to criticise this latitude on the basis of idealistic love, but it is not easy
to deny the unbridled sexual liberty which has prevailed in the absence of such
a provision, and also the vexing consequences, social, moral, physical, which
natural follow libertinism.
As pointed
out before, Islam does not shirk the realities of life, but acknowledges them
as such, and provides for them to the legitimate extent, so as to make religion
practicable. It does not seek refuge behind sheer idealism, to the utter di
regard of realism. It aims to regulate, and not to annihilate or suppress human
nature. It supervises the natural growth, and does not force any hothouse
culture. It is positive and realistic first, normative and idealistic next; and
that is the natural combination, if a religion means to guide and uplift
mankind.
(i)
ECONOMIC OUTLOOK:- Religion in general is supposed to be
averse, if not hostile, to material progress, and such is really the spirit of
some well-known religions of the world so that their followers have to make a
clear choice between piety and prosperity. Islam on the other hand, makes this
worldly life the very opportunity to attain religious culture, and to make
spiritual progress. So much so, that marriage, which is the real tie with true
world, has been strictly enjoined by the Prophet, upon all Muslims, to the
extent of threatening noncompliance with explusion from grace and favour. The
attitude of Islam towards the world is not shy and rejective, but bold and
acceptant. As it were, It does not forbid one to enter water, it does not
permit one to drown, but it teaches how to find the balance and swim.
So Islam
calls upon man to make the fullest and best use of the objects of Nature, and
to make his life worth living well. It only checks selfish waste and excess,
which always forebodes ruin. More over Islam aims at many amenities of higher
life, which for lack of knowledge or courage, many neglect to acquire. Its
vista of hope and effort is longer than what many can imagine. 20 : 31, 34 :
14. “Say: Who has forbidden the adornment of Allah, which He has brought forth
for His servants, and the good provisions?..”32,33:7.
The
prohibition laws of Islam regarding pork, wine and intoxicants are well-known,
and have been, for considerations of health and morals, adopted more or less
everywhere. They have also found a place in the statues of some reforming
governments.
Islam is
openly opposed to the regime of Capitalism in the sense of securing
predetermined unearned incomes and increments. So it forbids usury and
disfavours interest. It however fully permits business partnership and approves
profits.-
Lending and
borrowing is an indispensable function of human society. Islam urges the
well-to-do to help the needy with the debt of honour and allows the borrower to
offer something to the lender, in addition to the original loan, in gratitude,
provided there has been no binding understanding to the said effect, at the
initiation of the loan. Islam makes it a matter of sympathy and gratitude, and
thereby secures social peace and goodwill. Many prominent thinkers, even
admitting its immediate advantages, find the interest system ultimately harmful
to social peace and stability. As the inequalities of distribution of wealth are
in- ordinate, we are today faced with the puzzle of poverty in plenty, generating a universal
spirit of uneasiness and resentment, manifesting itself into so) many ‘isms’
like Socialism, Communism and Bolshevism.
Generally
speaking, Individualism and Communism stand face to face, opposed to each
other. The merits of one are the faults of the other. Islam provides for both
in the laws of property, So as to get the best out of them. There is neither a
joint family system nor the primogeniture custome, but it steers a middle
course, so as to let every one live an individualistic life, and enjoy the
fruits of his labour, and then subjects his property to communistic principles
so as to distribute it widely in the whole family by laws of inheritance. It
looks upon property like the sea, its waves rising high for the time, and then
sinking down and spreading over the neighbouring surface.
That modern
civilization is fast approaching a perplexing crisis, is evident to all
thinkers. The Qur’aan has also put up a red light on the line, and the
description of the development from start to finish is simply miraculous. The
following passage is really a summary of the story of western civilization from
the middle ages down to the present, with unmistakable portents for the future.
Let those reflect who will, and let those beware who, know. States the
Qur’aan:-
“And
certainly we sent messengers to nations before you; then we seized them with
distress and affliction, in order that they might humble themselves.”
“Yet, why
did they not, when our punishment came to them, humble themselves? But their
hearts hardened and the Devil made what they did fairseeming to them.”
“But when
they neglected that, with which they had been admonished, we opened for them
the gates of all things until, when they rejoiced in what they were given, we
seized them suddenly, and lo! They were in utter despair.”
“So the
roots of the people, who were unjust and aggressive, were cut off. Praise be to
Allah. Lord of the worlds.” Vide 42,25 :6.
(j)THIS
LIFE AND THE NEXT:- Islam
is very positive about life after death, and gives any amount of details about
the features of the next life. In brief, it would be much more magnified in
pain and pleasure and in Divine association. Islam does not in the least underrate
or discount the present life, but when it is compared with the next in
magnitude, it does sink into insignificance by contrast. Still it is the
present life which prepares us for the next; so it has an importance of its
own, which cannot be too much emphasized. Vide 72.18 to 21 : 17, 15 ,16 : 11,
103 to 108: 18,200 to 202 :5, 27, 28 : 18. 9: 63, 37 , 38 : 24.
How is life
in appearance and in consequence,20 :57. Death bed scene as depicted by
Qur’aan. Vide 77-96 :56. The Last Day scene. Vide 1 to 6 :56, and sura10.
Resurrection. Vide 27 to 37 :45.
RECAPITULATION:- The teachings of Islam have been wonderfully
condensed in the very first Surah of the Qur’aan, called ‘Fatiha’ or the opening:-
Now, how to
follow the right path, and how to attain the Divine Favour: “And whoever obeys
Allah and His Messenger (Muhammad), these are with those, upon whom Allah has
bestowed favours, from among the Prophets and the Truthful and the Martyrs and
the Good. And they are very good companions (indeed). The Grace is from Allah, and
Sufficient is Allah as the Knower.” 6 :4.
So the first
and the last Truth of Islam:-
There is no
God but Allah, Muhammad is the Apostle of Allah.
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