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Islam In Focus
Chapter 1: THE IDEOLOGICAL FOUNDATION OF ISLAM: ALLAH (GOD)
1.1: THE BASIC CONCEPTS OF ISLAM
Chapter 2: THE BASIC CONCEPTS OF ISLAM
2.1: The Concept of Faith (Iman)
2.2: The Concept of Righteousness (Birr)
2.3: The Concept of Piety (Taqwa)
2.4: The Concept of Prophethood
2.5: The Concept of Life
2.6: The Concept of Religion
2.7: The Concept of Sin
2.8: The Concept of Freedom
2.9: The Concept of Equality
2.10: The Concept of Brotherhood
2.11: The Concept of Peace
2.12: The Concept of Community
Chapter 3: THE APPLICATION OF FAITH
3.1: The Prayers (Salah)
3.2: The Partial Ablution (Wudu')
3.3: The Complete Ablution (Ghusl/Bath)
3.4: The Call for Prayer (Adhan)
3.5: The Entrance into Prayer (Iqamah)
3.6: The Performance of Prayer
Chapter 4: APPLICATION OF ISLAM TO DAILY LIFE
4.1: The Internal Nature
4.2: The External Nature
4.3: The Family Life
Chapter 5: DISTORTIONS ABOUT ISLAM
5.1: The Holy War (Jihad)
CHAPTER I
THE
IDEOLOGICAL FOUNDATION OF ISLAM ALLAH (GOD)
Knowledge of God and belief in Him constitute the very foundation of
Islam. The subject is so vital that it calls for a thorough and
clear discussion. For the purpose of clarity some simple
demonstrations will be used. This may sound boring or too simple for
those who already know something about the subject. Such informed
Persons are invited to have patience and show appreciation of the
importance of the matter.
There
are individuals who like to doubt the concept of God in
the
name of science, or because of a lack of experience and
understanding. The attitude of such people reflects an uneasy
mentality, although they claim to be learned intellectuals. My
concern will not be with their claims; rather it will be with their
true position. This will explain why a great deal of the discussion
is designed in a simple shape as if it were directed mainly to
children, and not to adults. On the other hand, a major objective of
this work is to convey the true concept of God in Islam to the young
Muslims. Another consideration here is that the concept of God in
Islam is distorted in the minds of many non-Muslims who are
so-called believers in God and advocates of religion.
For
these reasons some simple and perhaps elementary demonstrations are
used in this presentation. Yet the simplicity of some arguments here
may provoke profound thinking in many adults. If it does so, it will
prove to be a desirable and creative simplicity, which itself is a
distinct characteristic of Islam.
As we
look around in our environments, we see that every family has a
head; every school has a principal; every city or town has a mayor;
every province state has a premier governor; and every nation has a
head of state. Moreover, we know beyond doubt that every product is
the work of a certain producer, and that every beautiful art is the
creation of some great artist. All this is obvious, yet it does not
satisfy the hunger for knowledge and the curiosity of man about the
great things in the world. One often wonders at the beauties of
nature with its scenic charms and marvels; the almost endless
horizons in the sky and their far-reaching expansions; the ceaseless
succession-of day and night in the most orderly manner; the course
of the sun, the moon, and the great stars; the world of animate and
inanimate objects, the continuous process and evolution of man
generation after generation. One often wonders because one would
like to know the maker and maintainer of all these things with which
we live and which we immensely enjoy.
Can we
find an explanation of the great universe? Is there any
convincing interpretation of the secret of existence? We realize
that no family can function properly without a responsible head,
that no city can prosperously exist without sound administration,
and that no state can survive without a chief of some kind. We also
realize that nothing comes into being on its own. Moreover, we
observe that the universe exists and functions in the most orderly
manner, and that it has survived for hundreds of thousands of years.
Can we, then, say that all this is accidental and haphazard? Or can
we attribute the existence of man and, the whole world to mere
chance?
If man
were to come into being by accident or by sheer chance, his entire
life would be based on chance, and his whole existence would be
meaningless. But no sensible man can conceive of his life as
meaningless, and no rational being would leave his existence at the
mercy of fluctuating chance. Every reasonable human being tries to
make his life as meaningful as possible and set for himself a model
of conduct according to some design. Individuals, groups and nations
do plan their course of action, and every careful plan produces some
desired
effects. The fact of the matter is that man does engage in planning
of one sort or another, and can appreciate the merits of good
planning.
Yet man
represents only a very small portion of the great universe. And if
he can make plans and appreciate the merits of planning, then his
own existence and the survival of the universe must also be based on
a planned policy. This means that there is a Designing Will behind
our material existence, and that there is a Unique Mind in the world
to bring things into being and keep them moving in order. The
marvelous wonders of our world and the secrets of life are too great
to be the product of random accident or mere chance.
In the
world, then there must be a Great Force in action to keep everything
in order. In the beautiful nature there must be a Great Artist who
creates the most charming pieces of art and produces everything for
a special purpose in life. This Force is the strongest of all
forces, and this Artist is the greatest of all artists. The true
believers and deeply enlightened people recognize this Artist and
call Him Allah or God. They call Him God because He is the Creator
and the Chief Architect of the world, the Originator of life and the
Provider of all things in existence. He is not a man because no man
can create or make another man. He is not an animal, nor is He a
plant. He is neither an idol nor is He a statue of any kind because
none of these things can make itself or create anything else. He is
not a machine. He is neither the sun nor is He the moon or any other
star, because these things are controlled by a great system, and are
themselves made by someone else. He is different from all these
things, because He is the Maker and Keeper of them all. The maker of
anything must be different from and greater than the thing which he
makes. We also know that nothing can come to life on its own, and
that the marvelous world did not create itself or come into
existence by accident. The continuous changes in the world prove
that it is made, and everything which is made must have a maker of
some sort.
The
Maker and Sustainer of the world, the Creator of and Provider for
man, the Active Force and Effective Power in nature are all one and
the same, and that is known to be Allah or God. This is the Secret
of all secrets and the Most Supreme of all beings. The Holy Qur’an
the True Book of God says:
It is God Who has made the night for
you, that you may rest therein, and the day to see. Verily God is
full of Grace and Bounty to men. Yet most men give no thanks. Such
is God, your Lord, the Creator of all things. There is no god but
He; why then do you turn away from Him. Thus are turned away those
who deny the Signs of God. It is God Who has made for you the earth
as a resting place and the sky as a shelter, and has given you shape
and made your shapes beautiful, and has provided for you sustenance
of things good and pure; such is God your Lord. So glory to God, the
Lord of the worlds! He is the Living (One); There is no god but He:
Call upon Him, giving Him sincere devotion. Praise be to God, Lord
of the worlds. (Qur’an, 40:61-65).
It is
God Who has subjected the sea to you, that ships may sail
through it by His command, that you
may seek of His Bounty, and that you may be grateful. And He has
subjected to you, As from Him, all that is in the heavens and on
earth. Behold; in that there are Signs indeed for those who reflect
(Qur’an, 45:12-13).
The
Supreme Master of the whole world and the Creator of everything is
Allah (God). Because He is so great and different from the other
beings, man can know Him only by reflection and through
meditation. He exists at all time and His great power is in action
everywhere in the world. Man has to believe in His existence because
everything in the world proves that he exists. Belief in God and His
great power alone can provide mankind with the best possible
explanation of many mysterious things in life. This is the safest
way to true knowledge and spiritual insight, the right path to good
behavior and sound morals, the surest guide to happiness and
prosperity.
Once
man believes that God exists he must know His attributes and names.
Generally speaking every perfection and absolute goodness belong to
Him, and no defect or wrong applies to Him. In specific terms, one
should know and believe the following:
1.
God is only One, has no partner or son and neither gives birth, nor
is He born. He is eternally besought by all and has no beginning or
end, and none is equal to Him (Qur’an 112:1-5)
2.
He is the Merciful and the Compassionate, the Guardian and the True
Guide, the Just and the Supreme Lord, the Creator and the Watchful,
the First and the Last, the Knowing and the Wise, the Hearing and
the Aware, the Witness and the Glorious, the Able and the Powerful (Qur’an,
for example, 57:1-6; 59:22-24)
3.
He is the Loving and the Provider, the Generous and the Benevolent,
the Rich and the Independent, the Forgiving and the Clement, the
Patient and the Appreciative, the Unique and the Protector, the
Judge and the Peace (Qur'an, for example, 3:3 1; 11:6;
35:15;65:2-3).
Each
one of these names and attributes of God is mentioned in various
places in the Holy Qur’an. We all enjoy the care and mercy of God
Who is so Loving and Kind to His creation. If we try to count His
favors upon us, we cannot, because they are countless (Qur'an,
14:32-34; 16:10-18).
God is
High and Supreme, but He is very near to the pious thoughtful
people; He answers their prayers and helps them. He loves the people
who love Him and forgives their sins. He gives them peace and
happiness, knowledge and. success, life and protection. He well
comes all those who want to be at peace with Him and never rejects
any of them. He teaches man to be good, to do the right and to keep
away from the wrong. Because He is so Good and Loving, He recommends
and accepts only the good and right things. The door of His mercy is
always open to any Who sincerely seek His support and protection (Qur’an,
2:186; 50:16).
The
Love of God for His creatures is immense and beyond human
imagination. We cannot measure or count His favors. He creates us
and takes good care of us not only from the time of our birth
onward, but even long before that. He makes us in the best form of
creation and gives us all the senses and faculties that we need for
our growth. He helps us when we cannot help ourselves, and Provides
for us and for our dependents. He creates in man the mind to
understand, the soul and conscience to be good and righteous, the
feelings and sentiments to be kind and humane.
By His
mercy we gain true knowledge and see the real light. Because He is
Merciful He creates us in the most beautiful shape and provides us
with the sun and the moon, the land and the sea, the earth and the
skies, the plants and the animals. He is the Creator of all these
things and many 'others for our benefit and use. He makes things
that are of service to us in this life, and gives man dignity and
intelligence, honor and respect, because man is the best of all
created things and is God's viceroy on earth. The mercy of God gives
us hope and peace, courage and confidence. It enables us to remedy
our grief’s and sorrows, to overcome our difficulties and obtain
success and happiness. Indeed, the mercy of God relieves the
distressed, cheers the afflicted, consoles the sick, strengthens the
desperate, and comforts the needy. In short, the mercy of God is
active everywhere all the time in every aspect of out lives. Some
people may fail to recognize it only because they take it for
granted. But it is real and we can feel it with our hearts and
appreciate it with our minds.
The
Loving Merciful God never forgets us or lets us down or ignores our
sincere calls upon Him. By His Mercy and Love He has shown us the
Right Way and sent to us messengers and teachers, books and
revelations-all are meant for our help and guidance. The Last
Messenger from God is Muhammad, and the most genuine existing book
of God is the Qur’an. From the traditions of Muhammad and the
teachings of the Qur'an, we learn about the Forgiving God. If a
person commits a sin or does something wrong, then he is violating
the Law of God, committing a grave offense against God and abusing
his own dignity and existence. But if he is sincere and wishes to
repent, regrets his wrong deeds and wants to turn to God, faithfully
seeks pardon from God and honestly approaches Him, then God will
certainly accept him and forgive him. Even those who reject God or
His Oneness are assured of. forgiveness, should they realize their
erroneous attitude and resolve to come back to God. In his
connection the Qur'an says:
God
forgives not that partners should be set up with Him; but He
forgives anything else, to whom He pleases; to set up partners with
God is to devise a sin most heinous indeed (Qur’an, 4:48, 116).
Say: 'O My servants who have
transgressed against their souls! Despair not of the Mercy of God:
for God forgives all sins: For He is Most Forgiving, Most Merciful.
Turn to your Lord (in repentance) and submit to Him, before the
penalty comes on you; after that you shall not be helped. And follow
the Best of the courses revealed to you from your Lord, before the
penalty comes on you of a sudden while you perceive not! (Our’an,
39:53-54).
In
return for all these great favors and kindness God does not need
anything from us, because He is the Needless and the Independent. He
does not ask us to pay Him back, for we cannot reward Him or value
His immeasurable favors and mercy. What He commands us to do,
however, is only to be good, to be thankful and appreciative, to
follow His recommendations and enforce His Law, to be the proper
manifestation of His goodness and excellent attributes, to be His
honest agents and true representatives on earth. He does not want to
enslave us, because He is the One Who grants us dignity and honor.
He does not wish to subjugate us, because He is the One Who
emancipates us from fear and superstitions. He does not desire to
humiliate us because He is the One Who creates us and exalts our
ranks above all other beings. So whatever rules and prescriptions He
passes unto us are designed for our own benefit and good. They are
meant to help us to enjoy our lives with one another in peace and
kindness, in brotherhood and cooperation. They are destined to make
us attain His most pleasant company and adopt the surest approach to
eternal happiness.
There
are various ways to know God, and there are many things to tell
about Him. The great wonders and impressive marvels of the world are
like open books in which we can read about God. Besides, God Himself
comes to our aid through the many messengers and revelations He has
sent down to man. These messengers and revelations tell us
everything we need to know about God. So by reflecting on nature, by
hearing the words of the messengers, and by reading the divine
revelations we can gain most convincing knowledge about God and find
the Straight Path to Him.
To
complete this portion of discussion, some representative verses of
the Qur’an may be rendered as follows:
Allah bears witness that there is no
god but He-and so do the angels and those possessed of
knowledge-Maintainer of Justice; there is no god but He, the Mighty,
the Wise (Qur’an 3:19).
Allah is the Creator of all things,
and He is the Guardian over all things. To Him belong the keys of
the heavens and the earth (39:63-64).
Allah originates Creation; then He
repeats it; then to Him shall you be brought back (30:12).
To Him belongs whatever is in the
heavens and the earth. All are obedient to Him. It is He Who
originates the Creation, then repeats it, for it is most easy for
Him. His is the most exalted state in the heavens and the earth. He
is the Mighty, the Wise (30:27-28)
1.1 The
Meaning of Islam
The
word Islam is derived from the Arabic root "SLM" which Means, among
other things, peace, purity, submission and obedience. In the
religious sense the word Islam means submission to the Will of God
and obedience to His Law. The connection between the original and
the religious meanings of the word is strong and obvious. Only
through submission to the Will of God and by obedience to His Law
can one achieve true peace and enjoy lasting purity.
Some
outsiders call our religion "Mohammedanism" and address the
believers in Islam as "Mohammedans". The Muslims both reflect and
protest the use of these words. If our faith is classified as
Mohammedanism and if we are called Mohammedans, there will be
seriously wrong implications. This misnomer implies that the
religion takes its name after a mortal being, namely, Muhammad and
that Islam is no more than another "ism" just like Judaism,
Hinduism, Marxism, etc. Another wrong implication of this misnomer
is that outsiders might think of the Muslims, whom they call
Mohammedans, as worshippers of Muhammad or as believers in him in
the same way as Christians, for example, believe in Jesus. A further
wrong implication is that the word Mohammedanism may mislead the
outsider and make him think that the religion was founded by
Muhammad and therefore takes its name after the founder. All these
implications are seriously wrong or at best misleading. Islam is not
just another "ism". Nor do Muslims worship Muhammad or look upon him
the same way as Christians, Jews, -Hindus, Marxists, etc., look upon
their respective leaders. The Muslims worship God alone. Muhammad
was only a mortal being commissioned by God to teach the word of God
and lead an exemplary life. He stands in history as the best model
for man in prety and perfection. He is a living proof of what man
can be and of what he can accomplish in the realm of excellence and
virtue. More- over, the Muslims do not believe that Islam was
founded by Muhammad, although it was restored by him in the last
stage of religious evolution. The original founder of Islam is no
other than God Him self, and the date of the founding of Islam goes
back to the age of Adam. Islam has existed in one form or another
all along from the beginning and will continue to exist till the end
of time.
The
true name of the religion, then, is Islam and those who follow it
are Muslims. Contrary to popular misconceptions, Islam or submission
to the Will of God, together with obedience to His Law, does not
mean in any way loss of individual freedom or surrender to fatalism.
Anyone who thinks or believes so has certainly failed to understand
the true meaning of Islam and the concept of God in Islam. The
concept of God in Islam describes Him as the Most Merciful and
Gracious, and the Most Loving and most concerned with the well being
of man, and as Full of Wisdom and care for His Creatures. His Will,
accordingly, is a Will of Benevolence and Goodness, and whatever Law
He prescribes must be in the best interest of mankind.
When
the civilized people abide by the laws of their countries, they are
considered sound citizens and honest members of their respective
societies. No responsible person would say that such people lose
their freedom by their obedience to the Law. No rational being would
think or believe for a moment that such law-abiding people are
fatalists and helpless. Similarly, the person who submits to the
Will of God, which is a good Will, and obeys the Law of God, which
is the best Law, is a sound and honest person. He is gaining
protection of his own rights, showing genuine respect for the rights
of others, and enjoying a high degree of responsible, creative
freedom. Submission to the good Will of God, therefore, does not
take away or curtail individual freedom.
On the
contrary, it gives freedom of a high degree in abundant measures. It
frees the mind from superstitions and fills it with truth. It frees
the soul from sin and wrong and quickens it with goodness and
purity. It frees the self from vanity and greed, from envy and
tension, from fear and insecurity. It frees man from subjugation to
false deities and low desires, and unfolds before him the beautiful
horizons of goodness and excellence.
Submission to the good Will of God, together with obedience to His
beneficial Law, is the best safeguard of peace and harmony. It
enables man to make peace between himself and his fellow men on the
one hand, and between the human community and God on the other. It
creates harmony among the elements of Nature. According to Islam,
everything in the world, or every phenomenon other than man is
administered by God-made Laws. This makes the entire physical world
necessarily obedient to God and submissive to His Laws, which, in
turn, means that it is in a state of Islam, or it is Muslim. The
physical world has no choice of its own. It has no voluntary course
to follow on its own initiative but obeys the Law of the Creator,
the Law of Islam or submission. Man alone is singled out as being
endowed with intelligence and the power of making choices. And
because man possesses the qualities of intelligence and choice he is
invited to submit to the good Will of God and obey His Law. When he
does choose the course of submission to the Law of God, he will be
making harmony between himself and all the other elements of Nature,
which are by necessity obedient to God. He will be consistent with
the truth and in harmony with all the other elements of the
universe. But if he chooses disobedience he will deviate from the
Right Path and will be inconsistent. Besides, he will incur the
displeasure and punishment of the LawGiver.
Because
Islam means submission to the Good Will of God and obedience to His
Beneficial Law, and because this is the essence or the message of
all God-chosen messengers, a Muslim accepts all the prophets
previous to Muhammad without discrimination. He believes that all
those prophets of God and their faithful followers were Muslims, and
that their religion was Islam, the only true universal religion of
God (Qur’an, 2:128-140; 3:78-85; 17:42-44; 31:22; 42:13).
To sum
up this discussion, it may be helpful to reproduce my statement
which appeared in the Observer Dispatch (O.D.) of Utica on
December 4, 1972. The statement shows how much distortion and
confusion there is in this regard. The partial overlapping and
repetition may be forgiven because of the extreme sensitivity of the
issue and the need to reiterate the Islamic point of view.
A
particular news item (O.D., Nov. 25) is alarming. It invites
sympathy for the misinformed public and pity for many a school
teacher or man of the pulpit. It calls upon every man of good will
and conscience to stand up to his moral obligations.
Marcus
Eliason reported from Israeli-occupied Jordan that "The Moslems,"
among other things, "worship Abraham as Ibrahim…"
It is
incredible in this day and age, in this small world of ours, to read
in fresh print that the Muslims worship Ibrahim. It is more
incredible yet that this news comes from sources presumably
knowledgeable and is passed on to a public entitled to know.
For
centuries, many Westerners held and propagated the idea that the
Muslims worshipped Muhammed, whose religion was called Mohammedanism
and whose followers were known in the West as Mohammedans. Then it
somehow became apparent to those Westerners that the Muslims
worshipped Allah, a "deity of sorts." And now this new discovery
that they worship Abraham as Ibrahim.
The
fact is that the Muslims never worshipped Muhammad or any other
human being. They have always believed that Muhammad was a mortal
like the numerous prophets before him, and it is the highest tribute
to humanity that a man could achieve the most exalted status of
prophethood.
The
Muslims believe that Muhammad was the last, not the only prophet,
who reinforced and immortalized the eternal message of God to
mankind. This message was revealed by God to many prophets of
different nations at different times. including Abraham, Ishmael,
Isaac, David, Moses, Jesus, and Muhammad (peace be upon them). What
is more important is that the Muslims believe in them without
discrimination against any.
Because
of their universal outlook and cosmopolitan orientation, the Muslims
sorrowfully consider it an unfortunate misnomer to call them
Mohammedans and their faith Mohammedanism. The implications are
distasteful and for good reasons. The Muslims do not think of
themselves as a racial or ethnic group with any exclusive
monopolies. Their religion is not named after a man or place; it is
transcendent and temporal.
The
proper name of the religion is Islam and its followers are properly
called Muslims. In the religious context, the word Islam means
submission to the will of God and obedience to God's Law. The will
of God is defined by the Koran as good and compassionate, and His
law as the most beneficent and equitable, Any human being who so
submits and obeys is, therefore, a Muslim in a moral state of Islam.
It is in this sense that the Koran calls Abraham and all authentic
prophets Muslims and designates their religions by one and the same
title, namely Islam. Hence, the Muslim is not only a follower of
Muhammad exclusively; he also follows Abraham, Moses, Jesus, and the
rest of God's messengers.
Finally, the word Allah in Islam simply but most emphatically means
the One and only Eternal God, Creator of the universe, Lord of all
lords, and King of all kings. The only unforgivable sin in Islam is
the belief in any deity besides or other than God. The most common
daily prayer among Muslims is: "In the name of God, the most
compassionate, the most merciful."
CHAPTER II
THE
BASIC CONCEPTS OF ISLAM
2.1 The
Concept of Faith (Iman)
Some
people may think that man becomes a Muslim when he confesses belief
in the Oneness of the True God and in Muhammad as His Last
Messenger. But this is far from the full meaning of Faith. The full
meaning of Faith in Islam is not, by any means, something nominal or
mere formality. Faith in Islam is a state of happiness acquired by
virtue of positive action and constructive conceptions as well as
dynamic and effective measures.
The
Holy Qur’an and the Traditions of Muhammad define these required
measures and establish the standards which build up a meaningful
Faith. Thus, the true believers are:
1.
Those who
believe in God, His angels, His Books as completed by the Qur’an,
His messengers with Muhammad being the Last of them all, the Day of
Final Judgment, the absolute knowledge and wisdom of God.
2.
Those who
trust God always and enjoy unshakable confidence in Him.
3.
Those who
spend in the way of God of what He has given them
in the form of wealth, life, health,
knowledge, experience, and so on.
4.
Those who
observe their daily prayers regularly as well as the weekly and
annual congregations.
5.
Those who pay
their religious taxes (alms or Zakah) to the rightful beneficiaries
(individuals or institutions), the minimum of which is two
and a half percent of the annual "net" income, or of the total value
of stocks if in business-after discounting all expenses and credits.
6.
Those who
enjoin the right and good, and combat the wrong and evil by all
lawful means at their disposal.
7.
Those who
obey God and His Messenger Muhammad; and feel increasing strength of
faith when the Qur’an is recited, and humility of heart when God's
name is mentioned.
8.
Those who
love God and His Messenger most, and love their fellow men sincerely
for the sake of God alone.
9.
Those who
love their near and distant neighbors and show genuine kindness to
their guests, especially the strangers.
10.
Those who say
the truth and engage in good talk, or else abstain.
It is
clear that the very meaning of Faith makes Islam penetrate deeply
and constructively into every aspect of life. According to Islam,
true Faith has a decisive effect on the spiritual and material lot
of man, and also on his personal and social behavior as well as his
political conduct and financial life. To show how the Qur’an
describes the true believers, here are some examples. The Qur’an
contains numerous references like these:
They only are the true believers
whose hearts feel submissive (and humble) when God is mentioned; and
when the revelations of God are recited unto them, they (the
revelations) increase and strength their Faith; and who trust in
their Lord, establish the prayer (as enjoined on them) and spend of
what We have bestowed on them (in the cause of God). Those are they
who are in truth believers. For them are (high) grades (of honor)
with their Lord, and a bountiful provision (Qur’an, 8:2-4).
And the believers, men and women, are
protecting (and allied) friends of one another; they enjoin the
right and forbid the wrong, and they establish worship and they pay
the poor-due, and they obey God and His Messenger. As for these, God
will have mercy on them; verily God is Mighty, and Wise. God
promises the believers, men and women, Gardens under which rivers
flow, to dwell therein, and beautiful mansions in Gardens of
everlasting bliss. But the greatest bliss is the Good Pleasure of
God. That is the supreme felicity (Qur’an, 9:71-72).
The true believers are those only who
believe in God and His Messenger (Muhammad) and afterward doubt not,
but strive with their wealth and their lives for the cause of God.
Such are the sincere (Qur’an, 49:15).
Besides
these Qur’anic references, there are many relevant Traditions of
Muhammad. For example, he says:
None of
you can be a true believer, unless he loves for his fellow believer
what he loves for himself.
Three
qualities are the sign of sound faith, and he who acquires them can
really feel the sweet taste of Faith. They are (1) to love God and
His Messenger most of all, (2) to love his fellow man for the sake
of God alone, and (3) to resent and resist returning to disbelief as
much as he does being cast into fire.
He who
believes in God and the Last Day of Judgment is forbidden to cause
any harm to his neighbor, is to be kind to his guests-especially the
strangers, and is to say the truth or else abstain.
There
are many verses and traditions like the ones cited above. But it
should be borne in mind, however, that the given quotations are not
and cannot be the exact words of the Qur’an and Muhammad as they
sound in the Arabic Text. The reason for that is simple. No
interpreter, however learned and masterful he may be, can ever
convey the spiritual power and charming appeal of the Qur’an through
any language. The Qur’an is-and so God made it - inimitable, and it
is beyond human imagination and power to produce anything like it.
What is true of the Qur’an in this respect is also true of the
Traditions of Muhammad to a certain extent, because, after the
Qur’an, his words are the most conclusive and eloquent.
2.2 The
Concept of Righteousness (Birr)
Islam
always warns against superficial concepts and rituals, against
lifeless formalities and non-effective beliefs. In one
representative verse God explains the full meaning of righteousness
as follows:
It is not righteousness that you turn
your faces (in prayer) towards East or West; but it is righteousness
to believe in God and the Last Day, and the Angels and the Book, and
the Messengers; to spend of your wealth-in spite of your love for
it-for your kin, for orphans, for the needy, for the wayfarer, for
those who ask, and for the ransom of slaves; to be steadfast in
prayer and practice regular charity; to fulfill the contracts which
you have made; and to be firm and patient, in pain and adversity,
and throughout all periods of panic. Such are the people of truth,
the God-minded (Qur’an, 2:177).
In this
verse there is a beautiful and clear description of the righteous
man. He should obey all the salutary regulations, and should make
his sincere motive the love of God and the love of his fellow man
for the sake of God. Here we have four elements (1) our Faith should
be true and sincere, (2) we must be prepare to show it in deeds of
charity and kindness to our fellow man (3) we must be good citizens
by supporting charitable institution and social organizations, and
(4) we must be steadfast and unshakable in all circumstances.
It is
clear, therefore, that righteousness is not merely matter of void
utterances. It must be founded on strong Faith and constant
practice. It must cover the person's thinking and action and extend
to his inside and outside life, to his individual and common
affairs. When the Islamic principle of righteousness is established
it provides the individual with peace in all circumstances, the
society with security on all levels, the nation with solidarity, and
the international community with hope and harmony. How peaceful,
enjoyable life can be when people implement the Islamic Concept of
Righteousness! What can be more reassuring than faith in the
Beneficent Creator and investing in such good worthy causes What can
be more humane than relieving the deep anxieties the subjugated,
alleviating the sufferings of the exploited, an responding to the
needs of the helpless? What is more methodical and honest than the
fulfillment of commitments, the preservation clear conscience, and
the maintenance of integrity? And what more spiritually joyful than
doing all this regularly, as a matter course, and for the love of
God?
2.3 The
Concept of Piety (Taqwa)
What
has been said about faith and righteousness is generally true of
piety. Again, it is not a matter of convenient claims and oral
confessions. It is much more serious. As always, the Qur’an is our
best source, and when it speaks of the pious it describes them
those who believe in the Unseen (which is taught by God), are
steadfast in prayer, and spend of what We have provided for them;
and who believe in the Revelation sent to you (Muhammad), and sent
before your time, and (in their hearts) have the assurance of the
Hereafter. They are on true guidance from their Lord, and it is
these who will prosper (Qur’an, 2:3-5). The pious are those who
spend (freely in the way of God) whether in prosperity or in
adversity; who restrain anger and pardon (all men;-for God loves
those who do good; and those who-having done something to be ashamed
of, or wronged their own souls-earnestly bring God into mind, and
ask for forgiveness for their sins,-and who can forgive sins except
God?-and are never obstinate in persisting knowingly in (the wrong)
they have done. For such the reward is forgiveness from their Lord,
and Gardens with rivers flowing underneath, -an eternal dwelling.
How excellent a recompense for those who work (and strive)! (Qur’an,
3:134-136).
In
these verses we find that piety requires a proper use of the mind by
grasping the truth of God and life, a proper use of wealth by
spending in the way of God under all circumstances and a proper use
of the spiritual as well as the physical abilities of man by
observing the prayer. It also demands a high degree of
self-control over one's anger and emotions, a moral capacity for
forgiveness and patience, and a conscious urge to make the sinner
return to God in regret and repentance. To be pious is to be a man
of true and fine convictions, of determination and character, of
will and courage and, above all, to be a man of God. Piety,
righteousness and meaningful Faith are interrelated and all pour
into one channel. They lead to Islam and build up the true Muslim.
2.4 The
Concept of Prophethood
The
Merciful and Loving God has sent many prophets at different times of
history. Every known nation has had one prophet or more. All the
prophets of God were men of good character and high honor. They were
prepared and chosen by God to deliver His Message to mankind. Their
honesty and truthfulness, their intelligence and integrity are
beyond doubt. They were infallible in that they did not commit sins
or violate the Law of God. But as mortals, they might have made
unintentional mistakes in some human affairs and decisions. Their
private judgment were not necessarily always right.
The
sending of these prophets from God is a clear manifestation of a
strong link between Heaven and Earth, between God and man. It means
that man is reformable and in him there is much good. The purpose of
prophethood is to confirm what man already knows or can know, and to
teach him what he does not or cannot know by his own means. It is
also to help man to find the Straight path of God, and to do the
right and shun the wrong. Prophethood is an eloquent expression of
God's love for His creations and His will to guide them to the riot
way of belief and behavior. It is an emphasis of His justice to man,
because He shows him true guidance first, and then holds him
responsible for his deeds. He gives warnings through His prophets,
and if man fails to see the dangers of his wrong deeds, his behavior
becomes punishable. This is in complete accord with God's love and
justice, and the worth and capability of man of being responsible to
his Lord.
The
Source of prophethood and the Sponsor of all the prophets are One
and the Same: it is God. Their aim is to serve God, to acquaint man
with God and His Divine teachings, to establish truth and goodness,
to help man to realize the true purpose of his existence and help
him to conduct his life in a purposeful way. It is on this basis
that the Muslims make no discrimination among the prophets and
accept their teachings as consistent and complementary. And this is
the reason why the Muslims believe in all the Divine Books and
accept all the prophets of God as already mentioned.
2.5 The
Concept of Life
Life is
a brilliant demonstration of God's wisdom and knowledge, a vivid
reflection of His art and power. He is the Giver and Creator of
life. Nothing comes to existence by chance, and nobody creates
himself or anybody else. Life is a dear and cherishable asset, and
no sensible or normal person would like to lose it by choice. Even
those who feel so desperate and take their lives by committing slow
suicide, try in the last minute to regain their existence and wish
to capture a second chance to live. Life is given to man by God, and
He is the only Rightful One to take it back; no one else has the
right to destroy a life. This is why Islam forbids all kinds of
suicide and self-destruction, and recommends patience and good Faith
when a dear soul passes away. When a murderer is executed in
punishment, his life is taken away by the right of God and in
accordance with His Law.
When
God gives life to man, it is not in vain that He endows him with
unique qualities and great abilities. Nor is it in vain that He
charges him with certain obligations. God means to help man to
fulfill the purpose of life and realize the goal of existence. He
means to help him to learn the creative art of living and enjoy the
good taste of life according to the Divine guidance. Life is a trust
from God, and man is a trustee who should handle his trust with
honesty and skill, with mindfulness of God and with consciousness of
responsibility to Him.
Life
may be likened to a journey starting from a certain point and
ending at a certain destination. It is a transitory
stage, an introduction to the Eternal Life in the Hereafter. In this
journey, man is a traveler and should be concerned with only
what is of use to him in them Future Life. In other words, he should
do all the good he ran and make himself fully prepared to move any
minute to Eternity. He should consider his life on this earth as a
chance provided for him to make the best of it while he can, because
when his time to leave comes he can never delay it for one second.
If his term expires, it will be too late to do anything about it or
extend it. The best use of life, therefore, is to live it according
to the teachings of God and to make it a safe passage to the Future
Life of Eternity. Because life is so important as a means to an
ultimate end, Islam has laid down a complete system of regulations
and principles to show man how to live it, what to take and what to
leave, what to do and what to shun, and so on. All men come from
God, and there is no doubt that they shall return to Him. In one of
His comprehensive statements Prophet Muhammad wisely advised man to
consider himself a stranger in this life or a traveler passing by
the world.
2.6 The
Concept of Religion
Throughout history religion has been abused and misunderstood. Some
people use it as a means of exploitation and suppression, as a
pretext for prejudice and persecution. Some other people use it as a
source of power and domination over the elite and the masses alike.
In the name of religion unjustifiable wars have been launched,
freedom of thought and conscience has been oppressed, science has
been persecuted, the right of the individual to maturity has been
denied, and man's dignity and honor have been flagrantly debased.
And in the name of religion an injustice has been inflicted upon
humanity with the result that religion itself has suffered many
losses.
These
are historical facts which no one can deny. But is this the proper
function of religion or the right approach to religion? Could this
be the purpose of religion? The indisputable answer is an emphatic
no. There are many religions in the world, and each one claims to be
the one and only true religion. Each religion is supposed to have
come from God for the right guidance of man. But these claims
contradict each other and have caused dissension’s among people and
vehement reactions to religion-instead of welding mankind into one
universal brotherhood under the One Universal Benevolent God. This
situation makes any neutral observer confused and perhaps averse to
all kinds of religion.
Islamic
concept of religion is unique in the broadest sense of the word. It
is true that genuine religion must come from God for the right
guidance of man. And it is equally true that human nature and major
human needs are basically the same at all times. This conception
leads to one conclusion, and that is: There is only one true
religion coming from the One and the Same God, to deal with the
outstanding human problems of all times. This religion is ISLAM. But
it should be borne in mind that Islam was not taught by Prophet
Muhammad alone. On the contrary, Islam had been taught by all the
prophets before Muhammad, and the true followers of Abraham and
Moses as well as those of Jesus and the rest were all called
MUSLIMS. So Islam has been, and will continue to be, the true
universal religion of God, because God is One and Changeless, and
because human nature and major human needs are fundamentally the
same, irrespective of time and place, of race and age, and of any
other considerations.
Bearing
this in mind, the Islamic concept maintains that religion is not
only a spiritual and intellectual necessity but also a social and
universal need. It is not to bewilder man but to guide him. It is
not to debase him but to elevate his moral nature. It is not to
deprive him of anything useful, or to burden him, or to oppress his
qualities but to open for him inexhaustible treasures of sound
thinking and, right action. It is not to confine him to narrow
limits but to launch him into wide horizons of truth and goodness.
In short, true religion is to acquaint man with God as well as with
himself and the rest of the universe. This is by no means an
oversimplification of the function of religion. Here is what it
means.
When
the purpose of true religion is carefully examined, it will be found
that religion satisfies the spiritual and moderate material needs of
man. It unties his psychological knots and complexes, sublimates his
instincts and aspirations, and disciplines his desires and the whole
course of life. It improves his knowledge of God -the Highest Truth
in the universe, and of his own-self. It teaches him about the
secrets of life and the nature of man and how to treat them, about
good and evil, about right and wrong. It purifies the soul from
evil, clears the mind from doubts, strengthens the character and
corrects the thinking and convictions of man. All this can be
achieved only when man faithfully observes the spiritual duties and
physical regulations introduced by religion.
On the
other hand, true religion educates man and trains him in hope and
patience, in truthfulness and honesty, in love for the right and
good, in courage and endurance, all of which are required for the
mastery of the great art of living. Moreover, true religion insures
man against fears and spiritual losses, and assures him of God's aid
and unbreakable alliance. It provides man with peace and security
and makes his life meaningful.
That is
what true religion can do for humanity, and that is the
concept of religion in Islam. Any religion which fails to bear these
fruits is not Islam or, rather, is not religion at all, and any man
who fails to draw these benefits from religion is not religious or
God-minded. God is absolutely true when He says in the Holy Qur’an:
Verily the religion with God is Islam. Nor did the People of the
Book decent therefrom except through envy of each other,
after knowledge had come to them. But if any deny the Signs of God,
God is swift in calling to account (Qur’an, 3:19). And if anyone
desires a religion other than Islam, never will it be accepted of
him; and in the Hereafter he will be in the ranks of those who have
lost (all spiritual good) (Qur’an, 3:85).
2.7 The
Concept of Sin
One of
the major troublesome areas of human existence is the problem
of sin or evil in the world. It is commonly believed that sin
started with Adam and Eve during their life in the Garden of Eden.
That event led to the Fall and has ever since branded the human race
with guilt, stigma, and bewilderment.
Islam
has taken a unique position on the whole issue, a position which is
not shared by any other religion we know. The Qur’an states that
Adam and Eve were directed by God to reside in the Garden of Eden
and enjoy its produce as they pleased, assured of bountiful supplies
and comfort. But they were warned not to approach a particular tree
so that they would not run into harm and injustice. Then Satan
intrigued them to temptation and caused them to lose their joyful
state. They were expelled from the Garden and brought down to earth
to live, die, and be taken out again at last for the Final Judgment.
Having realized what they had done, they felt shame, guilt, and
remorse. They prayed for God's mercy and were forgiven (Qur’an,
2:35-38; 7:19-25;20:117-123).
This
symbolic event is significantly revealing. It tells that the human
being is imperfect and ever wanting even if he were to live in
paradise. But committing a sin or making a mistake, as Adam
and Eve did, does not necessarily deaden the human heart, prevent
spiritual reform or stop moral growth. On the contrary, the human
being has enough sensibility to recognize his sins and shortcomings.
More importantly, he is capable of knowing where to turn and to whom
he should turn for guidance. Much more important is the fact that
God is ever prepared to respond to the sincere calls of those who
seek His aid. He is so Gracious and Compassionate that Forgiveness
is Encompassing and His Mercy all-inclusive (Qur’an, 7:156). One
last revealing reading of the event is that discrimination on the
basis of sex and hereditary guilt or sin are alien to the spirit of
Islam.
The
idea of Original Sin or hereditary criminality has no room in the
teachings of Islam. Man, according to the Qur’an (30:30) to the
Prophet, is born in a natural state of purity or fitrah, that
Islam or submission to the will and law of God. Whatever becomes
of man after birth is the result of external influence and intruding
factors. To put the matter in terms of modern thought, human nature
is malleable; it is the socialization process, particularly the home
environment, that is crucial. It plays a decisive role in the
formation of human personality and the development of moral
character. This does not deny to the individual the freedom of
choice exempt him from responsibility. Rather, it is a relief from
that he burden of hereditary criminality or instinctual sin.
God, by
definition, is Just, Wise, Merciful, Compassionate, Perfect. He has
created man by breathing into him of His own Spirit (Qur’an, 15:29;
32:9; 66:12). Since God is the absolute infinite good and His spirit
the absolute perfect one; since man, through creation, received of
the Spirit of God, then man was bound to retain at least some
portion of this good Spirit of the Creator. This may account for the
good dispositions of man and his spiritual longings. But, on the
other hand, God created man to worship Him, not to be His equal,
rival, the perfect incarnation or absolute embodiment of His
goodness. This means that no matter how much good and perfect man
may be, by the grace of creation, he is still far short of the
goodness and perfection of the Creator. Man is not without such
qualities, to be sure. But they are limited and proportion man's
finite nature, capacity, and responsibility. This may explain the
imperfection and fallibility of man.
However, imperfection and fallibility are not the equivalent of sin
or synonymous with criminality-at least not in Islam. If man is
imperfect he is not left helpless or deserted by God to fall victim
to his shortcomings. He is empowered by revelations supported by
reason, fortified by the freedom of choice, and guided by various
social and psychological dispositions to seek and achieve relative
perfection. The constant gravitation between the forces of good and
evil is the struggle of life. It gives man something to look forward
to, ideals to seek, work to do, and roles to play. It makes his life
interesting and meaningful, not monotonous and stagnant On the other
hand, it pleases God to see His servants in a state spiritual and
moral victory.
According to the moral scale of Islam, it is not a sin that man is
imperfect or fallible. This is part of his nature as a finite
limited creature. But it is a sin if he has the ways and means of
relative Perfection and chooses not to seek it. A sin is any act,
thought, or will that (1) is deliberate, (2) defies the unequivocal
law of God, (3) violates the right of God or the right of man, (4)
is harmful to the soul or body, (5) is committed repeatedly, and (6)
is normally avoidable. These are the components of sin which is not
innate or hereditary. It is true, however, that man has the
potential capacity of sin latent in him; but this is not greater
than his capacity of piety and goodness. If he chooses to
actualize the potential of sin instead of the potential of goodness,
he will be adding a new external element to his pure nature. For
this added external element man alone is responsible.
In
Islam, there are major and minor sins, as there are sins against God
and sins against both God and man. All sins against God, except one,
are forgivable if the sinner sincerely seeks forgiveness. The Qur’an
has stated that truly God does not forgive the sin of shirk
(Polytheism, pantheism, trinity, etc.). But He forgives sins other
than this and pardons whom He wills. Yet if the polytheist or
atheist comes back to God, his sin will be forgiven. Sins against
men are forgivable only if the offended pardon the offender or if
the Proper compensations and/or punishments are applied.
In
conclusion, sin is acquired not inborn, emergent not built-in
avoidable not inevitable. It is a deliberate conscious violation of
the unequivocal law of God. If man does something that is truly
caused by natural instincts or absolutely irresistible drives and
uncontrollable urges, then such an act is not a sin in Islam.
Otherwise, God's Purpose will be pointless and man's responsibility
will be in vain. God demands of man what lies within the human
possibilities and reaches.
2.8 The
Concept of Freedom
Freedom, both as a concept and as a value, has been denied many
individuals, groups, and nations. It has been often misunderstood
and abused. The fact is that in no human society can man be free in
the absolute sense of the word. There must be some limitations of
one sort or another, if the society is to function at all.
Apart
from this general idea, Islam teaches freedom, cherishes it and
guarantees it for the Muslim as well as for the non-Muslim. Islamic
concept of freedom applies to all voluntary activities of all walks
of life. As already stated, every man is born free on the fitrah
or in a pure state of nature. This means that man is born free
from subjugation, sin, inherited inferiority, and ancestral
hinderance. His right of freedom is sacred as long as he does not
deliberately violate the Law of God or desecrate the rights of
others.
One of
the main objectives of Islam is to emancipate the mind from
superstitions and uncertainties, the soul from sin and corruption,
the conscience from oppression and fear, and even the body from
disorder and degeneration.
The
course which Islam has enjoined on man to realize this goal
includes profound intellectual endeavors, constant spiritual
observances, binding, moral principles, and even dietary
regulations. When man follows this course, religiously, he cannot
fail to reach his ultimate goal of freedom and emancipation.
The
question of freedom with regard to belief, worship, and conscience
is also of paramount importance in Islam. Every man is entitled to
exercise his freedom of belief, conscience, and worship. In the
words of the Qur’an, God says: Let there be no compulsion in
religion. Truth stands out clear from Error. Whoever rejects Evil
and believes in God has grasped the strongest bond that never
breaks. And God knows and hears all things (Qur’an, 2:256).
Islam
takes this attitude because religion depends upon faith, will, and
commitment. These would be meaningless if induced by force.
Furthermore, Islam presents the Truth of God in the form of an
opportunity and leaves the choice for man to decide his own course.
The Qur’an says: The Truth is from your Lord. Let him who will,
believe, and let him who will, disbelieve (Qur’an, 18:29).
The
Islamic concept of freedom is an article of faith, a solemn command
from the Supreme Creator. It is built on the following fundamental
principles. First, man's conscience is subject to God only, to Whom
every man is directly responsible. Secondly, every human being is
personally responsible for his deeds and he alone is entitled to
reap the fruits of his work. Thirdly, God has delegated to man the
responsibility to decide for himself. Fourthly, man is sufficiently
provided with spiritual guidance and endowed with rational qualities
that enable him to make responsible, sound choices. Such is the
foundation of the Islamic concept of freedom and such is the value
of freedom in Islam. It is a natural right of man, a spiritual
privilege, a moral prerogative, and, above all, a religious duty.
Within the framework of this Islamic concept of freedom, there is no
room for religious persecutions, class conflict, or racial
prejudice. The individual's right of freedom is as sacred as his
right of Life; freedom is the equivalent of Life itself.
2.9 The
Concept of Equality
One
basic element in the value system of Islam is the principle of
equality or, better yet, equity. This value of equality is not to be
mistaken for or confused with identicalness or stereotype. Islam
teaches that, in the sight of God, all men are equal, but they are
not necessarily identical. There are differences of abilities,
potentials, ambitions, wealth, and so on. Yet none of these
differences can by itself establish a status of superiority of one
man or race to another. The stock of man, the color of his skin, the
amount of wealth he has, and the degree of prestige he enjoys have
no bearing on the character and personality of the individual as far
as God is concerned. The only distinction which God recognizes is
the distinction in piety, and the only criterion which God applies
is the criterion of goodness and spiritual excellence. In the
Qur’an, God says:
O mankind, verily We have created you
from a single (pair) of a male and a female, and have made you into
nations and tribes, that you may know each other. Verily the most
honored of you in the sight of God is the most righteous (49:13).
The
differences of race, color, or social status are only accidental.
They do not affect the true stature of man in the sight of GOd.
Again, the value of equality is not simply a matter of
constitutional rights or gentlemen's agreement or condescending
charity. It is an arrticle of faith which the Muslim takes seriously
and to which he must adhere sincerely. The foundations of this
Islamic value of equality are deeply rooted in the structure of
Islam. It stems from basic principles such as the following: (1) All
men are created by One and the Same Eternal God, the Supreme Lord of
all. (2) All mankind belong to the human race and share equally in
the common parentage of Adam and Eve. (3) God is just and kind to
all his creatures. He is not partial to any race, age, or religion.
The whole universe is His dominion and all people are His creatures.
(4) All people are born equal at in the sense that none brings any
possession with him, and they die equal in the sense that they take
back nothing of their worldly belongings. (5) God judges every
person on the basis of his own merits and according to his own
deeds. (6) God has conferred on man, man as such, a title of honor
and dignity.
Such
are some of the principles behind the value of equality in Islam.
When this concept is fully utilized, it will leave no place for
Prejudice or persecutions. And when this Divine ordinance is fully
implemented, there will be no room for oppression or suppression.
Concepts of chosen and gentile peoples, words such as privileged and
condemned races, expressions such as social castes and second-class
citizens will all become meaningless and obsolete.
2.10 The
Concept of Brotherhood
Another
fundamental element in the value system of Islam is the value of
human brotherhood. This value also is founded on the same principles
which have been discussed in connection with freedom and equality.
Besides those foregoing principles, human brotherhood in Islam is
based on an unshakable belief in the Oneness and Universality of God
the worshipped, the unity of mankind the worshippers, and the unity
of religion the medium of worship. For the Muslim, God is One,
Eternal and Universal. He is the Creator of all men, the Provider
for all men, the Judge of all men, and the Lord over all men. To
Him, social status, national supermanship, and racial origin are
insignificant. Before Aim, all men are equal and brothers of one
another.
The
Muslim believes in the unity of mankind with regard to the source of
creation, the original parentage, and the final destiny. The source
of creation is God Himself. The original common parentage is that of
Adam and Eve. To this first parentage, every human being belongs and
of it he partakes. As for the final destiny, there is no doubt in
the Muslim's mind that it will be to God, the Creator, to, Whom all
men shall return.
The
Muslim believes in the unity of God's religion. This means that God
does not confine His religion or favors to any particular nation,
race, or age. It further means that there can be no contradiction or
fundamental differences in the Religion of God. When all this is
interpreted properly, it will leave no ground for pretended
supremacy or presumptuous exclusivity. And when it is imparted into
the human mind, it will provide man with a clear concept and a solid
basis of human brotherhood. Because the Muslim believes in the
Oneness of God, the unity of mankind, and the unity of religion, he
believes in all the Messengers and Revelations of God without
discrimination.
2.11 The
Concept of Peace
To
appreciate how Islam approaches the question of peace, One has only
to consider a few elementary facts about Islam. Peace and Islam are
derived from the same root and may be considered synonymous. One of
God's names is Peace. The concluding words of the daily prayers of
every Muslim are words of peace. The greeting of the Muslims when
they return to God is peace. The daily salutations among the Muslims
are expressions of peace. The adjective "Muslim" means, in a sense,
peaceful. Heaven in Islam is the abode of peace.
This is
how fundamental and dominant the theme of peace is in Islam. The
individual who approaches God through Islam cannot fail to be at
peace with God, with himself, and with his fellow men. Taking all
these values together, putting man in his proper place in the
cosmos, and viewing life in Islamic perspective, men of good faith
and principles cannot fail to make our world a better world, to
regain human dignity, to achieve equality, to enjoy universal
brother- hood, and to build a lasting peace.
2.12 The
Concept of Community
The
word community has acquired certain connotations, some of which are
romantic and nostalgic, some derogatory and reactionist. But since
we intend to deal with the basics, we shall confine our discussion
to the most fundamental meanings of the word community.
In one
basic sense, the concept community means "all forms of relationship
that are characterized by a high degree of personal intimacy,
emotional depth, moral commitment, social cohesion, and continuity
in time. . .It may be found in . . . locality, religion, nation,
race, occupation, or (common cause). Its archetype . . . is the
family" (Nisbet, pp. 47-8).
In
another basic sense, a community is a comprehensive group with two
chief characteristics: (1) it is a group within which the individual
can have most of the activities and experiences that are important
to him. (2) The group is bound together by a shared sense of
belonging and a feeling of identity (Broom & Selznick, p. 31).
The
historical master trend has been a movement from those intimate,
deep, moral relationships of community to those impersonal, formal
utilitarian relationships of mass society. The movement has been
designated by different phases and marked by far-reaching
consequences.
From
this historical trend, one can infer certain conclusions. First,
this historical evolution has not been totally negative or
completely positive and constructive. Both negative and positive
consequences have affected different people in different degrees.
Secondly, modern society is far from perfect, there is a great task
yet to be performed. Thirdly, the human condition is not a lost
cause or a hopeless case. True, there are crises and travail, but
the situation is not entirely out of control. Finally, mankind has
grown more interdependent and human societies more intertwined.
Whatever happens in one segment of society is bound to affect the
rest. We should keep this in mind when we discuss the Islamic
concept of community.
CHAPTER III
THE
APPLICATION OF FAITH
In this
chapter we propose to deal with the major exercises of Faith as laid
down by Islam. They are Prayers (Salah), Fasting (Sawm), Alms-giving
or "Charity" (ZAkah) and Pilgrimage (Hajj). The way God has enjoined
these exercises makes them serve all spiritual purposes and satisfy
human needs. Some of them are daily; some weekly; some monthly; some
biannually; some annually; and some are required as a minimum once
in a lifetime. So they embrace all the days of the week, all the
weeks of the month, all the months of the year, and all the years of
life, and they, above all, mark the whole course of life with a
Divine touch.
It has
already been mentioned that Faith without action and practice is a
dead end, as far as Islam is concerned. Faith by nature is very
sensitive and can be most effective. When it is out of practice or
out of use, it quickly loses its liveliness and motivating power.
The only way to enliven Faith and make it serve its purpose is
practice. Practice provides Faith with nourishment, survival and
effectiveness. In return, Faith inspires man to be constant in his
devotion and persistent in his practice. This is because the
interrelationship between Faith and practice is very strong, and
their interdependence is readily understandable. A person without
Faith has no real source of inspiration and, consequently, has no
worthy objectives to attain or even aspire to. The life of such a
person is meaningless, and he lives from day to day, which is no
life at all. On the other hand, the person who confesses Faith but
does not practice it is a self-deceiving person, and in fact has no
Faith, in which case he is no more than a helpless straying
wanderer.
The
interrelationship between Faith and practice in Islam has vivid
reflections on the entire setup of the religion and manifests the
deep philosophy of its teachings. Islam does not recognize any kind
of separation between soul and body, spirit and matter, religion and
life. It accepts man the way God has created him and recognizes his
nature as composed of soul and body. It does not neglect his
spiritual nature; else he would be like any animal. Nor does it
underestimate his physical needs; else he would he an angel, which
he is not and cannot be. According to Islam, man stands in the
center of the stream of creation. He is not purely spiritual because
the purely spiritual beings are the angels, nor is he beyond that,
because the Only Being beyond that is God alone. He is not entirely
material or physical, because the only beings of this class are the
animals and other irrational creatures. So being of such a
complementary nature, man has parallel demands and parallel needs:
spiritual and material, moral and physical. The religion which can
help man and bring him close to God is the religion which takes into
consideration all these demands and needs, the religion which
elevates the spiritual status and disciplines the physical desires.
And this is the religion of Islam. To oppress either side of human
nature, or upset the balance, or lean to one direction only, would
be an abusive contradiction to human nature as well as an
irresponsible defiance of the very nature in which God has created
man.
Because
Islam grants complete recognition of human nature as it is, and
takes deep interest in the spiritual as well as the material
well-being of man, it does not consider religion a personal affair
or a separate entity from the current general, course of life. In
other words, religion has no value unless its teachings have
effective imprints on the personal and public course of life. On the
other hand, life is meaningless, if it is not organized and
conducted according to the Divine Law. This explains why Islam
extends its sense of organization to all walks of life: individual
and social behavior, labor and industry, economics and politics,
national and international relations, and so on. It also
demonstrates why Islam does not recognize "secularism" or separation
of religion from man's daily transactions. The interaction between
true religion and meaningful life is vital. And this is why Islam
penetrates into all walks of life to conduct all human activities in
a sound and wholesome manner, acceptable to God and benevolent to
man.
As a
result of this necessary correspondence between true religion and
daily life, Islam does not attend to the doctrine of "six days for
me or the world and one day for the Lord" This doctrine amounts to
nothing in the long run, and makes the liveliness of religion turn
pale and faint. Besides, it shows serious injustice to God on man's
part and afflicts detrimental injuries on the latter's soul. It is a
serious negligence of the spiritual and moral needs which are as
important as, if not greater than, the material desires. It is a
dangerous disruption of the nature of man, and any such imbalance is
a symptom of degeneration. Similarly, if man earmarks six days for
monkery or exclusive meditation and one day for himself, he would be
better in no way. The balance would still be upset. The natural and
logical course, then, is the course which Islam has offered. Being
of a complementary nature and standing in the center of the stream
of creation, man will plunge into serious troubles, if he neglects
either his soul or his body, or if he lets either one outweigh the
other. To nourish both, to foster both in a well balanced and sound
manner is the hardest test of man's sense of justice and integrity
as well as of his willpower and truthfulness. And to help man to
pass this test, Islam has come to his rescue with the regular
exercises of Faith.
THE
PRAYERS (SALAH)
The
Purpose of Prayer
Prayer
constitutes one polar of Islam and is considered the Foundation of
Religion. Any Muslim who fails to observe his prayers and has no
reasonable excuse is committing a grave offense and a heinous sin.
This offense is so grave because it is not only against God, which
is bad enough, but is also against the very nature of man. It is an
instinct of man to be inclined to adore the great beings, and to
aspire to lofty goals. The greatest being and the loftiest goal of
all is God. The best way to cultivate in man a sound personality and
actualize his aspirations in a mature course of development is the
Islamic Prayer. To neglect prayer is to oppress the good qualities
in human nature and unjustifiably deny it the right to adore and
love, tie right to aspire and ascend, the right to excel in goodness
and achieve noble aims. Such oppression and denial constitute a very
serious and destructive offense. Here lies the significance and
vitality of prayer in the life of man.
It
should always be borne in mind that God does not need man's prayer,
because He is free of all needs. He is only interested in our
prosperity and well being in every sense. When He emphasizes the
necessity of prayer and charges us with any duty, He means to help
us; because whatever good we do is for our own benefit, and whatever
offense we commit is against our own souls. Here too, man is the
center of gravity, and his common interest is the main concern. The
benefit which man can derive from the Islamic prayer is
immeasurable, and the blessing of prayer is beyond imagination. This
is not just a "theory" or conventional assumption; it is a
fascinating fact and a spiritual experience. Here is an explanation
of the effectiveness of the Islamic prayer:-
1. It
strengthens the belief in the Existence and Goodness of God and
transmits this belief into the innermost recesses of man's heart.
2. It
enlivens this belief and makes it constructive in the practical
course of life.
3. It
helps man to realize his natural and instinctive aspirations to
greatness and high morality, to excellence and virtuous growth.
4. It
purifies the heart and develops the mind, cultivates the conscience
and comforts the soul
5. It
fosters the good and decent elements in man, and supresses the evil
and indecent inclinations.
When we
analyze the Islamic prayer and study its unique nature, it will
reveal to us that it is not merely a physical motion or a void
recital of the Holy Book. It is a matchless and unprecedented
formula of intellectual meditation and spiritual devotion, of moral
elevation and physical exercise, all combined. It is an exclusively
Islamic experience where every muscle of the body joins the soul and
the mind in the worship and glory of God. It is difficult for anyone
to impart in words the full meaning of the Islamic prayer, yet it
can be said that it is:
1. A
lesson in discipline and willpower;
2. A
practice in devotion to God and all worthy objectives;
3. A
vigilant reminder of God and constant revelation of His Goodness;
4. A
seed of spiritual cultivation and moral soundness;
5. A
guide to the most upright way of life;
6. A
safeguard against indecency and evil, against wrong deviation and
stray;
7. A
demonstration of true equality, solid unity, and brotherhood;
8. An
expression of thankfulness to God and appreciation of Him;
9. A
course of inner peace and stability;
10. An
abundant source of patience and courage, of hope and confidence.
This is
the Islamic prayer, and that is what it can do for man. The best
testimony to this statement is to experience the prayer and avail
oneself of its spiritual joys. Then one will know what it really
means.
The
Conditions of Prayer
The
offering of prayer is obligatory upon every Muslim, male or female,
who is:
1.
Sane and
responsible;
2.
Relatively
mature and in the age of puberty, normally about fourteen. (Children
should be advised by parents to start practice at the age of seven
and strongly urged by the age often);
3.
Free from
serious sickness and, in the case of women, free from menstruation
and confinement due to child birth and nursing. The maximum period
of both is ten and forty days, respectively. In these circumstances
women are exempt from prayers completely.
Prayer
is not valid unless the following requirements are fulfilled:
1.
Performing the ablution (Wudu'), which will be explained later;
2.
Purity of the
whole body, the clothes worn on it, and the ground used for prayer
from all kinds of dirt and impurity;
3.
Dressing
properly in such a way as to meet the moral regulations aimed at
covering the private parts. For the male, the body should be covered
at least from the navel to the knees. For the female, the whole body
should be covered except the face, the hands and the feet. For both,
transparent clothes must be avoided in prayer;
4.
Declaring the
intention of prayer (NiyyA) by both heart and tongue whenever
possible;
5.
Facing the
right direction of "Qiblah", the direction of the Ka'bah at Mecca.
There are many ways to decide the right direction. If a person has
no means of telling, he would follow his best judgment.
The
Kinds of Prayer
The
following are the various kinds of prayer:
1.
Obligatory
(Fard), which includes the five daily prayers, the Friday's noon
congregation and the funeral prayer. Failure to observe these
prayers is a serious and punishable sin, if there is no reasonable
excuse.
2.
Supererogatory (Wajib and Sunnah), which includes the prayers
accompanying the obligatory services, and the congregations of the
two great festivals (Eeds). Failure to observe these is a harmful
negligence and a reproachable conduct.
3.
Optional
prayer which includes all voluntary prayers at any time of the day
or the night. Two periods have a special preference: the later part
of the night until just before the breaking of the dawn and the
mid-morning period.
The
Times of Prayer
Every
Muslim, male or female, must offer at least five daily prayers in
time, if there is no lawful reason for exemption, combination, or
temporary delay, They are:
1.
The Early
Morning Prayer (Salatu-l-Fajr), which may be offered any time after
the dawn and before sunrise, a total period of about two hours.
2.
The Noon
Prayer (Salatu-z-Zuhr) This prayer may be offered anytime after the
sun begins to decline from its Zenith until it is about midway on
its course to setting. For example, if the sun sets at 7:00 p.m. the
prayer time begins a little after 12:00 noon and continues until a
little after 3:30 p.m. Soon after that the time of the next prayer
begins. However, there are accurate calendars telling the time of
each prayer. But if there is none available, one must resort to
one's best judgment.
3.
The
Mid-Afternoon Prayer (Salatu-l-‘Asr), which begins right after the
expiration of the Noon Prayer time and extends to sunset.
4.
The Sunset
Prayer (Salatu-l-Maghrib). The time of this prayer begins
immediately after sunset and extends till the red glow in the
western horizon disappears. Normally it extends over a period of one
hour and twenty to thirty minutes.
5.
The Evening
Prayer (Salatu-l-‘Isha’), which begins after the red glow in the
western horizon disappears (nearly one hour and thirty minutes after
sunset) and continues till a little before the dawn.
It is
noticeable that Islam hits set the times of prayers in such a way
that our spiritual recreation remarkably coincides with our physical
nourishment, and combines the peace of mind with the relaxation of
body. The Early Morning Prayer is due in the regular period of
breakfast; the Noon-Prayer coincides with the lunch period; the
Mid-Afternoon Prayer falls about the break time for tea or coffee:
the Sunset Prayer is about the supper time; and the Evening Prayer
corresponds with the late snack. It is also noticeable that the
Muslim, by observing these prayers, marks the whole day with a
spiritual stamp in the beginning, at the end and throughout. So he
combines religion and life, feels the presence of God within him
throughout the day, concludes his daily transactions with a
spiritual feeling and builds up his moral prestige on strong
foundations. Moreover, in this way the Muslim introduces spiritual
vitality into all aspects of his life, and religion presents itself
to all fields of activity. It becomes effective in shops and
offices, homes and farms, factories and plants. It extends its light
to every circle of business and work, Indeed, this timetable of
prayer is remarkable because it is the work of God and the product
of Islam.
It is
always preferable to offer the prayer as soon as the time sets in,
lest some things cause unexpected delay or postponement. These
prayers are Divine contests. The reward for those who pass the
contests is immeasurable, and their delight is beyond imagination.
The happiness they attain, the rejoicing they feel, and the honor
they receive cannot be expressed in words. On the other hand.
failure to participate in these contests is a punishable sin. It
causes severe penalties, spiritual deprivation, mental agony and
social isolation.
The
Noon (Zuhr) and the Afternoon, (‘Asr) Prayers may be offered
together, if a person is traveling or sick. The same permission is
granted with regard to the Sunset (Maghrib) and the Evening (‘Isha)
Prayers.
The
PARTIAL ABLUTION -(Wudu’)
Before
offering the prayer one must be in good shape and pure condition. It
is necessary to wash the parts of the body which are generally
exposed to dirt or dust or smog. This performance is called ABLUTION
(Wudu’) and is preferably carried out as follows:
1.
Declare the
intention that the act is for the purpose of worship and purity.
2.
Wash the
hands up to the wrists, three times.
3.
Rinse out the
mouth with water, three times, preferably with a brush whenever it
is possible.
4. Cleanse the
nostrils of the nose by sniffing water into them, three times.
5.
Wash the
whole face three times with both hands, if possible, from the top of
the forehead to the bottom of the chin and from ear to ear.
6.
Wash the
right arm three times up to the far end of the elbow, and then do
the same with the left arm.
7.
Wipe the
whole head or any part of it with a wet hand, once.
8.
Wipe the
inner sides of the ears with the forefingers and their outer sides
with the thumbs. This should be done with wet fingers.
9. Wipe
around the neck with wet hands.
10. Wash the two feet up to the ankles, three times, beginning with the
right foot.
At this
stage the ablution is completed, and the person who has performed it
is ready to start his prayer. When the ablution is valid a person
may keep it as long as he can, and may use it for as many prayers as
he wishes. But it is preferable to renew it as often as possible. It
is also preferable to do it in the said order, although it will be
accepted from those who fail to keep this order. Ablution in the
said way is sufficient for prayer unless it is nullified by any
reason.
Nullification of the Ablution
The
ablution becomes nullified by any of the following:
1.
Natural discharges, i.e., urine, stools, gas, etc..
2. The
flow of blood or pus and the like from any part of the body:
3.
Vomiting;
4.
Falling asleep;
5.
Losing one's reason by taking drugs or any intoxicating stuff.
After
the occurrence of any of these things the ablution must be renewed
for prayer. Also, after natural discharges, water should be applied
because the use of toilet tissues may not be sufficient for the
purpose of purity and worship.
Complete Substitute for the Ablution (Tayammum)
Tayammum or resort to pure earth may substitute for the ablution and
even the bath. This is allowed in any of the following cases:
1.
When a person
is sick and cannot use water;
2. When
he has no access to water in sufficient quantity; 3. When the use of
water is likely to do him harm or cause any disease;
3. When the
performance of ablution makes the person miss a funeral or Eed
Prayer,
which has no substitute.
In any
of these instances it is permissible to make ‘Tayammum’ which is
performed as follows:
1.
Strike both
hands slightly on pure earth or sand or stone.
2.
Shake the
hands off and wipe the face with them once in the same way as done
in the ablution.
3.
Strike the
hands again and wipe the right arm to the elbow with the left hand
and the left arm with the right hand.
This
‘Tayammum’ is a symbolic demonstration of the importance of the
ablution, which is so vital for both worship and health. When Islam
introduced this repeatable ablution, it brought along with it the
best hygienic formula which no other spiritual doctrine or medical
prescription had anticipated.
Special Facilities in Ablution
With
regard to the ablution Islam has offered certain facilities. If
socks or stockings are on and have been put on after performing an
ablution, it is not necessary to take them off when renewing the
ablution. Instead of taking them off, the wet hand may be passed
over them. They should be removed, however, and the feet washed at
least once in every twenty-four hours. The same practice may be
resorted to if the boots are on and their soles and appearances are
clean. Similarly if there is a wound in any of the parts which must
be washed in the ablution, and if washing that particular part is
likely to cause harm, it is permissible to wipe the dressing bandage
of the wound with a wet hand.
The
Complete Ablution (Ghusl/Bath)
The
whole body with the nostrils, mouth and head must be washed by a
complete bath before entering prayer in any of the following cases:
1.
After
intimate intercourse;
2.
After wet
dreams;
3.
Upon
expiration of the menstruation period of women;
4.
At the end of
the confinement period of nursing women, which, is estimated
at a maximum of forty days. If it
ends before, complete ablution should be done.
It should be pointed out that at the
start of the bath or ablution, the intention must be clear that it
is for the purpose of purity and worship. Also, a person who is
performing an ablution, partial or complete, should combine his
performance with some utterances glorifying God and praying Him for
true guidance. The forms of such utterances are described in detail
in the elaborate sources of the religion. One, however, can say
one's own best utterances if one does not know the exact wording.
That is sufficient as long as it is in the praise of God and is said
with sincerity.
The Call for Prayer (Adhan)
Now the
worshipper has performed his ablution as explained above and is
ready for prayer. When the time of prayer comes, it is good
practice, after the Traditions of Prophet Muhammad, to say the
Prayer Call (Adhan). The caller stands facing the Qiblah (the
direction of the Ka’bah at Mecca), raising both hands to his ears
and says, in a loud voice, the following:
1.
Allahu Akbar (God is the greatest), (repeated four times).
2.
Ashhadu An La Illa-L-Lah (I bear witness that there is no god but
the One God), (repeated twice).
3.
Ashhadu Anna Muhammadan Rasulu-l-lah (I bear witness that Muhammad
is the Messenger of God), (repeated twice).
4.
Hayya 'Ala-s-salah (Come fast to prayer), (repeated twice, turning
the face to the right),
5.
Hayya 'Ala-l-falah (Come fast to success), (repeated twice, turning
the face to the left.
6.
Allahu Akbar (God is the Greatest of all), (repeated twice); 7. La
Ilaha Illa-l-lah (There is no god but the One and true God), (once).
7.
When the Call is made for the early morning prayer, the caller adds
one sentence right after part (5) above. The sentence required is
this: As-salatu Khayrun Minan-nawm (Prayer is better than sleep),
(repeated twice). Then the caller continues with parts (6) and (7).
This exception is made in the morning only because it is the time
when people are asleep and in need for a reminder of prayer.
Entrance Into Prayer (Iqamah)
When
this call is uttered, the worshippers get ready for prayer and
inaugurate it with an announcement called ‘Iqamah’. The sentences
here are the same as those of the Adhan above with two differences:
(a) The
Iqamah is said in a faster and less audible voice and (b) right
after part (5) this sentence should be said twice:
‘Qad
Qamti-s-salah’
(prayer
is ready). Then parts (6) and (7) should follow to the end as usual.
The
Performance of Prayer
After
the worshipper has done the ablution and after the ‘Adhan’ and
‘Iqamah’ are said, the prayer starts as follows:
1.
The Early Morning Prayer (salatu-l-Fajr)
In this
prayer two units (Rak’ahs) are offered first as supererogatory
(Sunnah). These are followed by two other units as obligatory
(Fard). Both Supererogatory and obligatory units are offered in the
same manner except that, when declaring the intention, one has to
distinguish between the two kinds. This is the description of
performance:
Act
1.
One stands in reverence
and humility, facing the Qiblah, raising his hands up to the ears,
and says: "Nawaytu Osalli Sunnata Salati-l-Fajr or Farda
Salati-l-Fajr (As the case may be); Allahu Akbar."
This
means: "I declare my intention to offer the supererogatory or
obligatory (as the case may be) prayer of the morning; God is the
Greatest of all." Then he lowers his arms and places the right hand
over the left one right below the navel.
Act
2. He then says in a low
voice the following: "Subhanaka-l-lahumma wa bihamdik, wa
tabaraka-smuk, wa ta'ala Jadduk, wa La llaha Ghayruk. A'udhu
bi-l-lahi mina-sh-shaytani-r- rajeem.
Bismi-l-lahi-r-rah-mann-r-raheem".
This
means: "Glory be to You, 0 God, and Yours is the praise, and blessed
is Your name, and exalted is Your majesty, and there is no god
besides You. I seek the refuge of God from the condemned devil. In
the name of God, Most Gracious, Most Merciful."
Act
3.
Then in a low or
audible voice he recites the Opening Chapter of the Qur’an
(al-Fatihah), followed by any passage from the Holy Book. (The
Opening and examples of these short chapters and verses will be
found later in this section.)
Act 4.
Then he says: "Allahu Akbar," (God is the Greatest of all), lowering
his head down at a right angle, placing the palms of his hands on
the knees and saying in a low voice:
"Subhana Rabbiya-l-'Azeem"
("Glory
to my Lord the Great", repeated three times). This is called Ruku’.
After that the standing position is resumed with these words:
"Sami’a-l-ahu Liman Hamidah; Rabbana Laka-l-Hamd
(God
accepts any who are thankful to Him; Our Lord, praise be to You).
When saying this the hands remain on the sides.
Act
5.
The worshipper then
says: Allahu Akbar, prostrating himself with the toes of both feet,
both knees, both hands and the forehead touching the ground. This is
the position of Sujud and is accompanied with these words:
Subhana
Rabbiya-l-A'La
(Glory
to my Lord the Most High, repeated three times).
Act 6.
Then with the utterance of Allahu Akbar comes the Julus, a short
rest in a sitting posture: the outer side of the left foot and the
toes of the right one, which are in an erect position, touching the
ground and the two hands are placed on the knees.
After
this a second prostration (Sujud) is repeated in the same way with
the same utterances as in the first one. This completes one unit
(Rak’ah) of the prayer.
Act
7.
After the first unit
the worshipper rises, saying Allahu Akbar, to assume a standing
position for the second unit and recites the Opening (the Fatihah)
followed by a Qur’anic passage as in the first unit.
Act
8.
When he has finished
the second bowing and the two prostrations in the same way as the
first, he takes a sitting position as in Julus and recites the
Tashahhud with its two parts. (This will be found later in this
section.)
Act
9.
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