Islam at A Glance1

ISLAM
AT A
GLANCE
Maulana Sadruddin Islahi
Translated by
M. Zafar Iqbal
2 Islam at a Glance
Markazi Maktaba Islami Publishers

New Delhi – 110025
Human Welfare Trust Publication No.

© Human Welfare Trust (Regd.), New Delhi
All rights reserved. No part of this publication may be reproduced,

stored in a retrieval system, or transmitted in any form or by
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recording or otherwise, without the prior
permission of the copyright owner.
Name of the Book

ISLAM AT A GLANCE
(New English Version of Urdu “Islam Aik Nazar Main”)
Author
Maulana Sadruddin Islahi
Pages:
Price: Rs. .00
1st Edition 2006 1,000
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Islam at a Glance 3
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Printed at H.S. Offset Printers, New Delhi – 2
CONTENTS
INTRODUCTION.....................................................................7
CONCEPT AND MEANING..............................................9-19
Basic Concepts of Islam....................................................9
Inherent Islam...................................................................9
Voluntary or Terminological Islam................................12
Islam and Man.................................................................13
The Religion of every Nation was Islam........................14
Islam is the Name of the Ultimate Religion only...........15
Reason for Distinction....................................................16
FUNDAMENTAL BELIEFS..................................................21
BELIEF IN ALLĀH...........................................................23-31
Meaning of the Belief in Allāh.......................................23
Ascribing Partners unto Allāh.........................................28
FAITH IN THE AFTER-LIFE...........................................33-40
Meaning of the Faith in the After-life.............................33
The Importance of the Faith in the After-life..................34
The Unbeliever’s Concept of Intercession......................35
Islamic Concept of Intercession......................................37
FAITH IN THE PROPHETHOOD....................................41-56
Need for Prophethood.....................................................41
Nature of Prophethood....................................................48
Universality of Prophethood...........................................49
Position of Prophet’s Teachings.....................................50
Innocence of Prophets.....................................................51
Position of Prophets........................................................53
Denying of a Single Prophet is also Disbelief................54
The Prophethood of Muhammad (peace be upon him). .56
4 Islam at a Glance
THE MUSLIM’S FUNDAMENTAL DUTIES
(Relating to the Practical Side of Islam)........................57-60
Pillars of Islam................................................................57
Admission of the Unity and the Prophethood.................59
PRAYER............................................................................61-70
Importance of Prayer in Islam.........................................61
Reason for the Vital Significance of Prayer...................64
Some Supplementary Objects of Prayer.........................66
Real Prayer......................................................................68
ZAKĀT (Poor-Due)...........................................................71-90
Importance of the Poor-Due............................................71
Objectives of the Zakāt (Poor-Due)................................75
Purification of the Soul...................................................75
Help of the Poor..............................................................79
Support of Islam..............................................................81
Quantum of the Poor-Due...............................................82
Management of the Poor-Due.........................................87
Variety of Terms Used for the Poor-Due........................89
FASTING (Saum).............................................................91-106
Special significance and features of the Fast..................91
Fast: A source of Piety....................................................91
Fast: An essential means of acquiring a Life of Piety....96
Fast: The Index of the Islamic concept of Piety.............98
Some Special Blessings of the Fast..............................103
Conditions for the attainment of the Objectives
of the Fast..................................................................106
THE PILGRIMAGE (Hajj)............................................107-125
The Importance of Pilgrimage......................................107
The Construction of Ka‘bah and its Significance.........108
Rites of the Pilgrimage..................................................113
The Pilgrimage and the Sentiments of Worship...........118
The Comprehensive Character of the Pilgrimage.........122
A Collective View of the Pillars of Islam.....................124
ISLAM AS A WAY OF LIFE........................................127-176
Various Concepts of Religion.......................................127
Islam at a Glance 5
Asceticism not permitted in Islam................................128
Islam does not cover Individual Life only....................131
Islam: A Complete Code of Life...................................133
Spiritual System............................................................135
Moral System................................................................136
Family Laws..................................................................143
Social System................................................................145
Economic System..........................................................157
Injunctions to the Rich in Respect of Providing
Needs of the Poor......................................................164
Legal Responsibilities of the Rich in Respect
to the Poor.................................................................166
Political System............................................................167
Legal System.................................................................173
RELIGION AND POLITICS : An Important ...............177-192
problem of Our Time........................................................177
Belief in Allāh and the Concept of Politics..................178
Islamic Law and Politics...............................................179
Adherence to Religion and the Authority
of Government..........................................................180
Politics is an integral part of the Religion.....................182
Islamic Government and Muslim Government.............184
Mission of the Prophets and the Power to Rule............186
Invitation to Islam and the Government.......................191
ISLAMIC LAW AND WORSHIP.................................193-210
Status of Worship..........................................................193
Meaning of Worship.....................................................194
Literal Meanings...........................................................195
Religious Connotation..................................................196
The term worship as used in the Qur’ān.......................198
Submission required by the Qur’ān..............................202
Special Importance of Pillars of Islam..........................205
Misunderstanding and Reason for it.............................208
ISLAM AND OTHER RELIGIONS..............................211-225
Concept of the Homogeneity of Religions....................211
Pre-eminence of the Prophethood of Muhammad
6 Islam at a Glance
(peace be upon him)..................................................212
Natural Consequences of the Pre-eminent Position
of the Prophethood of Muhammad (peace be upon him) 217
Islam alone deserves to be followed.............................217
Islam, a pre-condition for Salvation..............................222
RESPONSIBILITIES OF THE MUSLIMS AS A NATION
226-238
Special Requirements of the Pre-eminent position
of Islam.....................................................................226
Special Responsibilities of the Muslims.......................227
Meaning of the Testimony of Islam..............................233
Verbal Evidence............................................................233
Practical Evidence.........................................................237
IMPEDIMENTS AND THEIR IMPLICATIONS.........239-270
Internal Jihād.................................................................240
Jihād through Intelligence and Invitation.....................243
Physical Jihād Or Jihād by means of Arms..................246
Forms of Jihād through War.........................................248
Conditions for Physical Jihād.......................................253
Importance of Jihād in the Religion..............................256
Internal Jihād.................................................................256
Jihād through Preaching and Reasoning.......................259
WORLDLY BLESSINGS OF ISLAM..........................271-288
Material Prosperity and the Apostolic Missions...........271
Islam Guarantees the Welfare of the Temporal World. 274
Relations between the Observance of the Religion
and Prosperity...........................................................275
An Essential Condition for Material Prosperity............280
A Confusion and its Removal.......................................285
Islam at a Glance 7
INTRODUCTION
A book, which comprised the essential introduction to

Islam, has long been urgently needed. The ideal thing
would be a book neither too academic in approach nor
much concerned with details, a compilation in fact neither
over-emphasising any aspect nor understating some other
but presenting a clear, simple and lucid exposition of
Islam, a book plainly stating the genius of Islam, revealing
its essence, spelling out its deals expounding its cardinal
principles and teachings and bringing the whole Islamic
order in focus, disclosing the way of life Islam prescribes
and the code it enjoins its believers to follow. The present
volume is the result of an urge for such a book. I have
earnestly endeavoured that it should meet the
requirements I have mentioned above. I have tried that
those who in spite of being Muslims do not have a correct
knowledge of Islam should be able, by going through its
pages, to see Islam in its true shape. While the measure of
success I have achieved in my effort is purely because of
the benevolence of Allāh, the failure in the fulfilment of
this objective is entirely due to my lack of knowledge and
intellect in doing full justice to the subject.
In this book the readers will find both precision and
detail. I have employed these devices according to the
requirement of each subject. I thought it apt to avoid
lengthy debate on those religious topics which are either
very well known or are usually stressed upon by those
8 Islam at a Glance
who write and speak about Islam or preach it. Those
religious matters and aspects which do not fall into this
category, on which people are usually inadequately
informed and to which the writers and orators also pay
scant attention, required comprehensive treatment.
Similarly all such religious aspects of which people have
not only scant knowledge but are even misinformed about,
and the full importance of which is not adequately
recognised, undeniably deserved to be discussed and
argued in detail.
I pray to Allāh, and request the readers to endorse this
pray wholeheartedly; that may this book fulfil the
objective it has been written with. May it prove for the
people a source of understanding Islam and for me, its
sinful author, something which might be of some help to
me in the After-life. Āmin!
SADRUDDIN ISLAHI
Islam at a Glance 9
Islam at a Glance
CONCEPT AND MEANING
Basic Concept of Islam

In Arabic Islam literally means submission, but when
the term is used in a religious context it means submission
to Allāh alone. Accordingly, a Muslim is one who submits
to the Divine injunctions and does not deviate from them.
Inherent Islam
We all know that there are two types of Divine
injunctions: one is inherent and the other is voluntary.
Inherent injunctions are those, which are unavoidable.
It is impossible for anyone to defy them. All creatures are
so made that they are bound to submit to these injunctions
and they are by birth deprived of any discretion of
choosing between submission or defiance of inherent
injunctions. For instance, the Sun has been ordered to rise
and set at an appointed time. It has to stay away at a fixed
distance from the earth and provide light and warmth to it.
The Sun has to follow these injunctions and it is not in its
power to defy them. Similar is the case of the air which
sustains things which are alive. Likewise, water is ordered
to slake thirst, fire is ordered to burn, man is ordered to
speak with his tongue, hear with his ears and smell with
his nose and all of them are bound to obey these
10 Islam at a Glance
injunctions meticulously. These are inherent injunctions
and are usually known as physical laws or laws of nature.
All such injunctions of Allāh which, we are not bound
to obey because of any inherent compulsion are optional
injunctions. We have a choice to obey or disobey these
injunctions. For instance, man is enjoined to worship one
God but he is not bound to do so because this injunction is
not irresistible in its nature. Instead, he has been given the
discretion to worship either one God or add a thousand
others with Him or be an atheist altogether. Such
injunctions are also called injunctions of Shari‘ah or the
laws of Shari‘ah.
Both these types of injunctions are Divine in equal
degree. Since the submission to Allāh is Islam, adherence
to each of these laws will amount to Islam. It is something
quite obvious.
As there is nothing in the universe, right from lifeless
objects to men and angels, which does not submit to its
Creator or is not subject to the inherent or optional
injunctions, the question of Islam or being a Muslim is not
restricted to man alone but covers the entire universe.
Thus Islam does not remain the religion of any special
category of creatures and becomes the religion of all
without any exception. It means that Islam is the religion
of such things also which have been denied the qualities
of will and discretion and are subject to physical laws. As
these objects meticulously adhere to the laws enjoined
upon them they are not only Muslims, but perfectly so.
The Sun is a Muslim as it faithfully follows the rules it has
been subjected to. It revolves, generates heat and light,
rises and sets under a regular system. The Moon and the
stars are Muslims because they never violate the laws
framed for them. The air is Muslim because it blows,
Islam at a Glance 11
tends the clouds, nourishes the plants and provides life to
the living beings in the manner prescribed for it. The
water is Muslim as it provides fertility to the land, helps
plants to grow, satiates thirst and evaporates when heated,
as this is the duty assigned to it by its Creator.
The fact that the religion of all such objects which do
not possess the qualities of will and discretion is Islam,
and they are all Muslims, is not based on mere reason or
presumption but is founded on these explicit verses of the
Holy Qur’ān. It says,
“Seek they other than the religion of Allāh when unto
Him submitteth whosoever is in the heavens and the earth
willingly or unwillingly.” (3 : 83).
These words prove that all things be they in the
heavens or on earth, except those men and the jinns who
defy the true religion, submit to Allāh and their religion is
Islam.
Here is another verse of the Qur’ān, which refers to
the same fact in different words:
“The seven heavens and the earth and all that therein
praise Him, and there is not a thing but hymneth His
praise; but ye understand not their praise” (17 : 44).
In another verse of the Qur’ān it is said:
“Hast thou not seen that unto Allāh payeth adoration
whosoever is in the heavens and whosoever is in the earth,
and the sun and the moon and the stars, and the hills, and
the trees, and the beasts, and many of mankind” (22 : 18).
These verses make it obvious that it is not one or two
particular categories of creatures who praise and glorify
Allāh, but everything, the sky, the earth, the moon, the
sun, the stars, the planets, the air and the water, the trees
and the plants, the birds and the beasts, men and the jinns,
in short every creature from atom to the sun, big or small,
animate or inanimate, wise or unwise praises Allāh and
submits to Him. The least possible meaning of this
submission is that all these things adhere to and comply
with the Divine injunctions enjoined upon them and bear
witness to His being and attributes.
These verses make it abundantly clear that the religion
of all such creatures who are devoid of the faculties of will
and power is also Islam. But since the injunctions
enjoined upon them are of the nature of physical laws
their Islam is inherent or inborn rather than optional in
character. As such they will be called born Muslims.
Voluntary Or Terminological Islam

Let us consider the case of creatures who are endowed
with freedom of will and choice. They are so constituted
that in certain matters they are helpless, like the former
category of creatures, while in others they are not. In such
cases, they enjoy a birth-right of following a course of
their own choice. For instance, there are the Divine
injunctions enjoining man to see with his eyes, hear with
his ears, speak with his tongue. Then there are other
Divine injunctions enjoining him to see, hear and say
certain things and refrain from others. Man is bound to
comply with the former, as he has no choice but to obey
them. He is compelled to act in accordance with the
Divine injunctions. But in the case of the latter, he has no
such compulsion. Obedience of these injunctions is a
matter of his own choice and liking. He is free to obey or
deviate from them. Since within the framework of
physical laws, the submission of every individual is
characterised as inherent Islam, in other spheres, where
man is free to exercise his discretion, his submission to the
divine injunctions will be regarded voluntary Islam. But in
the context of religion this term is used without the
qualifying words “inherent” or “voluntary”. Instead, the
terms used for this purpose are “Divine injunctions” and
“Islam”. The reason for the adoption of these terms is
obvious. For such creatures as are subject to both the types
of Divine injunctions, physical laws remain of little
importance for submission and what really matter are the
voluntary injunctions. This is why in day to day
conversation the terms “Divine injunctions” and “Islam”
are used in place of voluntary injunctions.
This fact also necessitated that the term “Muslim”
should not be used for those who do not submit to the
Divine injunctions. Although, even in that position, they
will still be submitting to the physical laws, and to that
extent they will be Muslims. As in the absence of
voluntary Islam inherent Islam becomes meaningless, it
carries no weight. In terms of religion a person is called
Muslim only when he proceeds farther than the inherent
injunctions and submits himself voluntarily to the optional
injunctions.
Islam and Man

As mentioned earlier man is also one of such creatures
as are endowed with the faculty of will and choice. He is
not only one of them but even distinguished among them.
That is why he has also been given Divine injunctions
(Tashri‘i injunctions). The Holy Qur’ān says that when
the first man was sent to live on this earth, Allāh decreed:
“But verily there cometh unto you from Me a
guidance; and whoso follows My guidance, there shall no
fear come upon them neither shall they grieve. But they
who disbelieve, and deny our revelations, such are rightful
owners of the Fire” (2 : 38-39)
In this decree the sending of the Guidance, that is,
Divine injunctions, is conditioned with the word “If”. In
fact it is not a condition but majesticity of style, and what
it really means here is that My injunctions will come to
you and you shall have to follow them.
What really happened is elucidated in the following
verse of the Holy Qur’ān:
“And there is not a nation but a warner hath passed
among them” (35 : 24)
Both these verses explicitly state that the life of man
on this earth and the coming of the Divine injunctions
began simultaneously and this world has never been
without a religion and a Divine law (Shari‘ah) and there
has not been a nation who was kept uninformed and
deprived of the Divine guidance. Man, being a creature of
will and choice necessitated it.
The Religion of Every Nation was Islam

As all the codes of Divine injunctions which have
come to man from the day of the creation to this day, were
sent by Allāh, submission to each of them was submission
to Allāh. Therefore, each of these religions was nothing
but Islam, and their followers were in fact Muslims. It is a
conclusion on which the verdict of reason and the
evidence of the Holy Qur’ān are in full agreement. About
the Prophet Abraham (peace be upon him) the Qur’ān
says:
“Abraham was not a Jew, nor yet a Christian, but he
was an upright man who had surrendered (to Allāh)”
(3:67).
Elsewhere it says about Abraham and His Children
Ismail, Ishaq, Ya‘qub, Yusuf (may peace be upon them).
“When his Lord said unto him: Surrender; he said, I
have surrendered to the Lord of the worlds. The same did
Abraham enjoin upon his sons and also Ya‘qub, (saying):
O my sons! Lo Allāh hath chosen for you the (true)
religion therefore die not save as men who have
surrendered (unto Him) They said: we shall worship thy
God… and unto Him we have surrendered” (2 : 131-133).
Such elucidations have also been made in the Qur’ān
about Lut, Musa, Sulaiman, Jesus and other Prophets
(peace be upon them) and it is explicitly stated that they
and their followers, all of them, were Muslims, and their
religion was Islam.
Islam is the Name of the Ultimate Religion Only

In view of the fact mentioned above, apparently, there
should not be any kind of discrimination concerning name
and interpretation among the Divine religions. Every
Divine religion whether it is guided (Shari‘ah) by the
Qur’ān or by the Torah, the religion of Adam or Noah, the
guidance bestowed on Abraham or Jesus–the name of
every religion should be Islam and its followers should be
Muslims because by virtue of their origin and reality all
these Divine Codes (Shari‘ah) were Islam and their
followers were Muslims. But the actual position is
otherwise. It is quite the contrary. In the special
terminology of the Qur’ān, Islam is the name of that
religion which it presents itself and which was revealed to
the last of the Prophets Muhammad (peace be upon him).
Similarly the name of the “Muslim” is also reserved for
the followers of this last religion. Thus, when the Qur’ān
uses the world Al-Islam, it does not do it in its ordinary
sense but refers specifically to this one religion and its
code of injunctions. For example:
“This day have I perfected your religion for you and
completed My favour unto you, and have chosen for you
as religion Al-Islam” (5 : 3)
“ Lo! Religion with Allāh (is) Islam (the Surrender to
His will and guidance”) (3 : 19)
In these verses the word Al-Islam explicitly denotes
the one religion which was revealed by the Qur’ān and the
Prophet Muhammad (peace be upon him).
As far as the name “Muslim” is concerned its case is
even more clear. The Qur’ān says:
“He hath named you Muslims of old time and in this
(Scripture)” (22 : 78).
These words are quite clear in their meanings. They
say in very decisive tone that all such people who
accepted the faith of any prophet were Muslims. However,
this honour is reserved only for the believers of the
ultimate religion that besides being a Muslim in spirit,
they also bear the name of Muslims. Excepting the
believers of the last of the Prophets Muhammad (peace be
upon him), no other community of believers was named
Muslim. If any community had ever been named Muslim,
the saying “He hath named you Muslim”, would be
altogether unnecessary. Because if all the believers were
Muslims by name, there was no need to specify any
particular community as Muslim. Thus, whenever the
Qur’ān calls any other community of believers as Muslims
(as it does quite frequently) what is meant is the spirit
behind the word. We better say, Islam was their attribute
and not their name or title.
Reason for Distinction

It can be asked why this distinction has been made
after all? When the religions brought by the other Prophets
were sent by Allāh in the same way as the one brought by
the Holy Prophet Muhammad (peace be upon him) and
their followers were as much obedient to Allāh as the
followers of this ultimate religion, why the name of this
religion alone is Islam and why its followers only are
called Muslims? If actually all the religions were similar
to Islam, and the followers of all other religions were
Muslims, why were all them not named Islam and
Muslims respectively? It was not done without reason.
This allotment of name conforms to the universally
accepted and vital principle in vogue for denomination
which enjoins that if a particular quality is found in many
persons, then he alone deserves to be called after the name
and title of that quality who possesses it in the highest
degree. If a quality becomes the name of someone, it is a
proof of the fact that in him that quality has attained a
level of perfection, although it may also be found in others
in a lesser degree. In this respect he would be like the Sun
before whom the stars pale into insignificance. For
example, truthfulness is a quality bestowed upon a
multitude of men but the word “Truthful” is a title
reserved for Abū Bakr (may Allāh be happy with him). It
does not mean at all that it was he alone who attained the
state of “truthfulness” and all other companions of the
Holy Prophet (peace be upon him) lack this quality.
Indeed there were some among them about whom the
Holy Prophet (peace be upon him) said that if the
Prophethood had not come to a close they would have
been Prophets. In short, it can be said with confidence that
in this pious group of his companions, there were not one
or two but innumerable truthful persons. This being the
position, the unique honour of the title of the “Truthful”
was conferred upon Abū Bakr (may Allāh be happy with
him), evidently for the sole reason that in degree of
truthfulness he excelled all others. The pages of history,
biographies of the Holy Prophet (peace be upon him) and
the traditions bear abundant witness to this effect.
The case of the religion revealed by the Holy Prophet
Muhammad (peace be upon him) and other Prophets
(peace be upon them) may be considered on the above
though in spirit all religions were similar to Islam, the
religion which came in the form of the Qur’ān and was
brought by the last of the Prophets alone deserves the title
of Islam because in Islamic attributes it excels all other
religions. In comparison to others it decidedly occupies a
much elevated position. Every religion, other than Islam,
was such that its code of injunctions was brief and limited,
was addressed to a small group of people and the duration
of its enforcement was also short. But the case of Islam is
quite different. Its code of injunctions is comprehensive
and universal, is addressed to the entire humanity and the
period of its enforcement is unending. It is meant for the
whole world. Its inherent character is consonant with the
natural conditions and instincts of humanity. Its teachings
constitute an accomplished and perfect way of life. In this
religion is perfected the Divine gift and guidance which
began from the times of Adam (peace be upon him). It
was, therefore, eminently fair that Islam should have been
the name of the last, the most universal and highly
accomplished religion.
For similar reasons, the followers of the Prophet
Muhammad (peace be upon him) were given the name and
title of “Muslims”. In their Muslim character they were far
more accomplished than the others. They were the flag-
bearers of a religion which had no parallel in compre-
hensiveness, vastness and nobility of objectives. They
were assigned the responsibility of carrying on, till the
Day of Resurrection, the message of Allāh to each and
every nation. They were commissioned to bear witness to
Islam throughout the world. They are enjoined not to take
a moment’s rest until this righteous religion is spread in
every nook and corner of the world.
No other nation was ever assigned such a heavy
responsibility. This is why they are called “the best of the
peoples” and the name of “Muslims” is also reserved for
them.
These details make it clear that although inherently
the whole universe is Muslim and all such peoples who
followed a Divine religion were Muslims and every
religion sent by Allāh was Islam, still when the words
Islam and Muslim are used, “Islam” denotes the religion
brought by the Prophet Muhammad (peace be upon him)
and “Muslim” stands for him who professes this religion
and follows it.
FUNDAMENTAL BELIEFS
In principle as well as in practice the teachings of

Islam vary in degree of importance. There exists a natural
sequence in them. Some of the teachings are like the
foundations. Others are like walls and pillars. Some of
them are like roofs and others are like decorative material.
For a correct understanding of Islam it is necessary that
the study of its teachings is made in this very sequence.
We therefore, take up first of all such teachings of Islam
which are of basic importance. In religious terminology
they are called “Beliefs”.
One does not need any agreement to regard beliefs as
the basis of religion. While beliefs are the principles, all
the rest of the religion is practice. The former has in any
case precedence over the latter. The practices is like a tree
of which the beliefs are the seeds. As the existence of a
tree without its seeds is not possible, likewise practice
without beliefs is not possible. Therefore, unless the
beliefs exist, the rest of Islam cannot be formulated. The
Qur’ān say:
“ But righteous is he who believeth in Allāh and the
Last Day and the Angels and the Scriptures and the
Prophets” (2: 177)
It leads us to the conclusion that in the absence of
beliefs, piety and good deeds cannot possibly exist. These
beliefs (or the articles of faith) of Islam are five in number
and have been mentioned in Ayat-I-Karimah and other
verses of the Qur’ān. These articles of faith enjoin:
(1) Belief in Allāh.

(2) Belief in the Day of Judgement.
(3) Belief in the Prophets.
(4) Belief in the Scriptures.
(5) Belief in the Angels.
But the traditions of the Holy Prophet (peace be upon
him) reveal that in addition to the above five beliefs there
is one more article of faith and it is fate. For instance it
occurs in the tradition that once Gabriel asked the Holy
Prophet (peace be upon him) “What is faith?” He replied:
“You affirm your faith in Allāh, His Angels, His Books,
His Messengers, in the Hereafter and you affirm your faith
in the Divine Decree to good and evil (Muslim: Faith).
But it does not mean that in this context the Qur’ān
and the tradition are at variance. It is only a difference of
precision and detail. In fact belief in fate is a part of the
belief in Allāh. This is why the Qur’ān has not mentioned
it separately. In view of certain exigencies it has been
separately mentioned by name in the traditions. As such,
belief in fate is as important as belief in the other
attributes of Allāh and their implications.
The above mentioned six articles of faith have given
shape to the entire Islamic system.
But the study of these articles of faith reveals that in
degree of importance they are not equal. Some of them are
more important than the others. If they are broadly divided
the first three of them will be found of basic importance.
The remaining three articles are actually their off-shoots
or logical conclusions. If the first three articles of faith are
fully understood they will make the whole proposition
clear.
BLIEF IN ALLAH
Meaning of the Belief in Allāh

1. Belief in Allāh means belief in His existence.
2. Attestation of all His Divine attributes which
have been stated in the Qur’ān and explained by
the Holy Prophet (peace be upon him.)
3. Belief in His exclusive powers which emanate
from His attributes.
4. Acceptance of such rights exclusive for Him as
are integral part of His attributes and a disregard
of which renders the belief in His attributes
meaningless.
As far as the first of the above conditions is concerned
it is self-contained and needs no elucidation. How a
person would believe in Allāh if he does not believe even
in His existence.
The other three conditions are not so clear and require
clarification. It seems, therefore, necessary to discuss
them at length. In this connection it would be relevant to
mention the attributes of Allāh and their implications. The
position of all His attributes is not the same. Among them
such attributes as are of key-importance are only a few or
in a way one only. All His other attributes are integral part
of it, or its logical results. We think that if the necessary
details in regard to it are brought forth there would be no
need to amplify here His other attributes. What attributes
do we expect of Allāh for our belief in Him? The whole
matter will become clear as we answer this question.
Keeping this in view, we would confine our discussion to
only some of His basic attributes and their implications.
Following are the basic and some of the more
important attributes of Allāh.
1. He is the Eternal, the Everlasting and the Self-
existing. It means that He has always been and
shall always be. No body has created Him. He
exists of His own.
2. He is the Creator of everything. It means that He
creates things and brings them into existence
from nothingness.
3. He is the Lord (the Sustainer). It means He
provides food to everyone and sustains
everything.
4. He is the King and the Ruler and each and
everything is owned by Him and is subservient to
Him.
5. He is the knower. It means that He knows
everything, every action and every movement.
What has happened, what is happening and what
will happen, everything is in His knowledge.
Nothing is beyond His ken.
6. He is the Wise. It means that none of His action
lacks wisdom, purpose and result. Every action of
His has the highest degree of wisdom, prudence
and purpose behind it.
7. He is the Mighty. It means that He has the power
to do everything. None of His intentions can be
stopped from materialisation.
8. He is the Just. Every action of His is based on
justice and fairness. All His injunctions, inherent
as well as religious, are just. All His decisions are
consonant with justice.
9. He is the Competent. He rewards people according
to their actions. He punishes them for their
misdeeds and gives good reward for their good
deeds.
10. He is the worshipped. He descries that we worship
Him, prostrate before Him and address all our
prayers, longings and supplications to Him.
11. He is the One. It means that in all His attributes no
one is His competitor or sharer. Not only is He
the Eternal, and the Everlasting, the Creator and
the Sustainer, the Kind and the Ruler, the Knower
and the Wise, the Mighty and the Just, the
Competent and the Worshipped, but that He and
He alone is such.
Among the attributes of Allāh enumerated above, the
attribute of Unity, mentioned towards the end, has a
special and distinctive position. As the articles of faith is
the firm belief in the Unity of Allāh. If we carefully
consider this attribute of Allāh we will find that it is the
culmination of all of His other attributes. Therefore this
one represents and substitutes His other attributes. He who
says with consciousness and conviction that Allāh alone is
to be worshipped, in fact he declares his firm faith in all
the attributes of Allāh. If we keep in view this distinctive
and comprehensive character of the attribute of Unity it no
longer remains necessary to dilate upon the implications
of His other attributes separately. It would be sufficient to
discuss the implications of this attribute only. The
illustrious Qur’ān and the sayings of the Messenger of
Allāh (peace be upon him) reveal that the essential
implications of this Unity are as follows:
1. There is no other being except Allāh, Who has
come to exist by His own virtue. Everything else is
creation and has been created by Allāh:
“ Allāh is the Creator of all things” (39 :62).
Everything belongs to Him, is dependent on Him, is
subservient to Him:
“He is the One, the Omnipotent” (13 : 16).
Things of the universe do not have any quality of their
own; whatever quality is found in anything, is bestowed
upon it by Allāh and can remain in it only as long as He
desires.
2. Allāh is basically different from all other beings
and there is no one at all similar to Him:
“Naught is as His likeness” (42 : 11)
He is beyond imagination, as He cannot be compared
with the greatest of being:
“ Allāh is the Sublime Similitude” (16 : 60)
He is neither a father of any one nor anyone’s child:
“He begetteth not nor was begotten” (112 : 3)
Neither He integrates Himself with anyone nor
anyone ingresses in Him.
3. It is to please Allāh alone that one should be
concerned about. This and this alone should be the motive
and ultimate goal of all his actions.
4. All actions and movements which, either in
appearance or reality, have any semblance of worship,
should be reserved for Allāh. Only unto Him we can bow
down in worship. Vows can be taken in His name only.
Prayers can only be addressed to Him. Unseen protection
can be sought of Him only. He alone can be called for
invisible help.
5. All sentiments and feelings as are in the spirit of
worship should be specified for Allāh. Hopes should be
linked with Him only. He alone should be feared. The real
love should be for Him only.
6. Allāh is the Supreme Ruler of this universe, of
which this world of ours is also a small part. He alone has
the right to command, to forbid and to subjugate. He is the
real Law-Giver and Law-Maker. He alone holds the entire
powers to designate a man’s role in life, to adjudicate his
affairs and to forgive or punish him.
7. No one but Allāh possesses the glory of being the
One and Only Creator to be worshipped. He alone
deserves adoration. His pleasure alone is worthseeking.
There is no one else unto whom bowing down in prayer is
justified and whose beneficence deserves gratuitous
acknowledgement. There is no one except Allāh Who
should be considered a friend, a redeemer of difficulties, a
provider of needs and a rescuer from troubles. There is no
one, except Allāh, to whom prayers and supplications
should be addressed and who should be called for help in
adversity. There is no one, except Allāh, in whom trust
can be reposed and whose fear admitted in our hearts. It is
He alone with whom hopes can be associated and for
whom real love may be entertained. No other being holds
even an iota of the real power. There is no one except
Allāh who has the power to do good or harm even on a
most infinitesimal scale. There is no one, except Allāh,
who has a legitimate right of laying down law and
enforcing his will on any one and submission to whom
without any force or compulsion is justified.
These basic implications of the Unity of Allāh are so
important that the denial of even one of them renders the
claim of faith in Allāh meaningless. It means that all these
things are included in the very concept of the faith of
Unity. No one can be a true Muslim until and unless this
faith, with all its implications, is deeply enshrined in his
heart.
Ascribing partners unto Allāh

A concept becomes clear in our minds only when its
converse is also stated. That is why in the exposition of
important principles and concepts usually their opposite
notions are stated besides them. The concept of Unity is
no exception to it. To make it clearly intelligible it is but
necessary that its opposite notion, which ascribes partners
unto Allāh, is also understood. The Holy Qur’ān has
provided us with a guide-line in its treatment of this
subject. While teaching about the Unity of Allāh the
Qur’ān does not close its discussion on a mere definition
of this concept. Nor does it rest content with the
arguments, merits and results of this concept. The Qur’ān
has considered essential to dilate upon the nature,
practices, signs and demerits of its opposite concept,
which ascribes partners unto Allāh and has also provided
answer to the question why such a belief is absolutely
false and baseless. So much so that even the technical
phrase, used by the Qur’ān for teaching the concept of the
Unity of Allāh, contains both the affirmation of the Unity
and the negation of all notions at variance with this
concept. Rather than saying:
Allāh alone is a Being worthy of worship:, it says:
“There is no god but Allāh” (37 : 35).
This manner of expression makes it quite clear that
unless the notion which ascribes partners unto Allāh is
completely negated, an unadulterated concept of Unity
connot emerge. When the negation of an idea is so
essential, its knowledge must also be essential.
The Arabic word used for any notion that ascribes
partners unto Allāh is ‘Shirk’ which means “to share”. In
technical terms it means that in one sense or the other
someone is considered a sharer in the Being of Allāh and
His attributes, or in the implications of His attributes. This
ascribing of partner unto Him can be of three types:
First, relating to His Being.
Second, relating to His attributes.
Third, relating to the implications of His attributes.
The practical forms of ascribing partner unto Allāh
are:
1. Someone is considered of the same kind as Allāh.
2. Someone is considered as His father or His child.
3. Belief that He has become one by integrating
Himself with some being.
4. Assumption that He appears in the shape of some
creature or some creature can be His descendent.
For instance, the Arabs considered the angels as
God’s daughters and the jinns as His family-folk.
Similarly, the Christians regarded Jesus (peace be
upon him) as the only son and descendent of God.
All this amounted to ascribing partner unto his
Being.
The practical form of the second type is the belief that
out of the attributes of Allāh any attribute is present in
someone else also and it is believed in the same sense as it
is in Allāh. For example “knowledge” is one of His
attributes, which signifies that He knows everything
whether it is manifest or secret. For Him that which is
actually absent is present. The past and the future are, for
Him, the present. If someone thinks that a certain creature
also knows everything like Him, it would amount to
considering him a partner in the attributes of Allāh.
Similarly to benefit and to harm is an attribute of Allāh,
which implies that He provides the source of joy and
pleasure to whom He likes and deprives of this whom He
so desires. If someone thinks that any angel, jinn or saint
can address his misfortune or can trouble and harm him,
he will be making him a sharer in one of the attributes of
Allāh. This will tantamount to partnership in His
attributes.
In the third type the imperative implications of His
attributes are not considered exclusive for Allāh and all or
any of His attributes are associated with someone else
also. For example, one implication of the attributes of
Allāh is that the real love and submission is for Allāh
alone. If a person has a similar love and submission for
any one else also and thinks him worthy of the same
obedience, he would thereby make him a sharer in the
attributes of Allāh. The highest power lies in the hands of
Allāh and the right of command is reserved for Him. If
someone else is also given this position, whether it is an
individual or a group, it will amount to ascribing partners
unto Allāh.
In the presence of any of the above-mentioned types
of beliefs the Islamic concept of the Unity of Allāh ceases
to exist. Where the concept of Unity ceases to exist, faith
also is undone. And where there is no faith the existence
of Islam is out of question. This is why the Qur’ān has
regarded it “the greatest of the wrongs”.
“To ascribe partners (unto Him) is a tremendous
wrong” (31 : 13).
The Qur’ān has expressly stated: “There is
forgiveness for every sin except for the sin of ascribing
partner unto Allāh”.
“Lo! Allāh forgiveth not that a partner should be
ascribed unto Him. He forgiveth (all) save that to whom
He will” (4 : 48).
There is no alternative here but to admit that nothing
more can be fairer than this contention. Metaphorically, it
amounts to saying that a patient of Tuberculosis who has
reached the third stage of his disease can be cured by
medical treatment but not a person whose heart has
stopped beating. Would a tree ever grow where there is no
seed?
FAITH IN THE AFTERLIFE
Meaning of the Faith in Afterlife

One is required to accept whole-heartedly the
following for a faith in the Afterlife:
1. Man is created with a definite purpose. He is a
responsible being. His Creator has given him a complete
code of guidance. Leading a life in accordance with the
guidance is righteousness and piety but to adopt a way of
one’s own liking, without any regard of the Divine
guidance, is a deviation from the right path and a sin.
2. The life of man does not come to an end with his
death. It continues after his demise also. During the course
of his life whatever he does is finished so far its material
results are concerned, but its moral results still continue. A
day will come when in accordance with the wisdom and
will of Allāh the whole set up of this universe will be
destroyed and no creature will remain alive. All, without
any exception, will be subjugated to death. In terms of the
Qur’ān this day is called “Doomsday”.
3. After the “Doomsday” all creatures, who have
taken birth and died since the creation of the world till
now, as well as those who have still to take birth and die,
will again be brought to life (body and soul). This is called
“Resuscitation”.
4. After the “Resuscitation”, will begin the second
period of our life. We will be presented in the court of
Allāh and He will ask for the account of our first life. The
record of our whole life, not excluding even a particle of
our virtue or vice, will be placed before us. The scale of
justice will be fixed and actions of every one will be
weighed. Such fortunates whose actions will carry weight
and whose account will comprise of good deeds, will be
awarded in the second life a place which will be full of
Divine graces. These Divine graces will be unlimited,
everlasting and far beyond our human imagination. After
the attainment of this place one shall have desire for
nothing. The name of this place is “Paradise”.
Such unfortunates, whose case will be contrary to
above, and whose record will comprise of evil deeds and
who will appear before Allāh with a record of sheer
negligence and disbelief will be condemned to a place
which will be full of unending troubles and torments. The
name of this place is “Hell”.
5. When this reckoning will be over and a judement
passed over them, the second period of our life will begin
in earnest. This period shall be unending, and life there
would be for ever. There the name of death will be
unknown.
The Importance of the Faith in the Afterlife

It is indispensable for a Muslim to have as much faith
in the Afterlife as he has in Allāh. Without this he cannot
become a true believer. In its absence the faith in Allāh
becomes meaningless because the Afterlife is actually an
implication of the many attributes of Allāh i.e. the Justice,
the Wisdom, the Kindness, the Recognition of Virtue and
the Supremacy.
In the absence of the concept of resurrection and
reward, our faith that the Creator of this universe is the
Just, the Wise, the Merciful, the Recogniser of virtues, the
Supreme and the Lord become meaningless. In this world
very often the moral consequences of our actions do not
come forth as they should. Frequently the aggressors
prosper while the righteous suffer hardships. If in the
Afterlife there does not come an opportunity when every
one will get due reward for his actions, it will result in a
situation which would negate the Justness, the Wisdom,
the Compassion and the Supremacy of Almighty Allāh.
As such belief in Allāh and disbelief in the reward and
retribution may co-exist in words but there is no
possibility of their co-existence in reality.
The Unbeliever’s Concept of Intercession

In the Afterlife, a decision as to who led the life of a
believer (Muslim) and in reward thereof be given a place
in Paradise, will lie in the hands of Allāh:
“The Sovereignty on that day will be Allāh’s” (22:56).
So, from whatever rational angle this matter is viewed
the following conclusions are unavoidable:
1. Allāh is the Owner and the Ruler of the whole
universe. Hence, no reason why the authority of decision
should be in the hands of any one other than Allāh.
2. He is the Knower. Everything, from the
beginning of this world to eternity, is in His direct
knowledge. What has been done by a person in this world,
what his hands have earned, what his heart’s desires have
been, what sentiments he nourished in his bosom, how he
spent the dull darknesses of nights and how he spent the
busy hours of day, all these things will be as open to Him
as the Sun which shines at midday before our eyes. In
view of this fact He cannot be depandent on anyone for
arriving at a correct decision. Nor does He stand in need
of any one’s advice, opinion or evidence. More so, when
this “anyone” would not even be of the kind who has a
correct knowledge of his own past and future, how is it
possible that with a far lesser knowledge, or rather no
knowledge, will he be able to assist Him in arriving at a
correct decision who has full knowledge?
3. He is the Just. By virtue of this attribute it is not
possible that on the intercession of someone He would
forgive even those who, as a matter of principle, do not
deserve to be forgiven on account of their default in faith
or in action. It would not be in keeping with His Justness.
In short, from whatever angle one may see there is no
room for any sort of wishful thinking that success in the
Afterlife depends upon the pleasure of some saint rather
than on one’s own faith and actions and that their
intercession will get the sinful pardoned by influencing
the judgement of Allāh, even if under the law of
chastisement they do not deserve to be pardoned. The
Glorious Qur’ān decrees all such presumptions baseless
and declares in unambiguous terms that no such
intercession will be of any avail. In fact, no such
intercession will be possible at all.
“Expend of that which we have bestowed upon you
before the Day comes wherein there will be neither
bargain, nor friendship nor intercession” (2 : 254)
Therefore, the idea of such intercession is altogether
baseless. A deeper consideration would reveal that in its
character it is an idea of the unbelievers. This idea can
only be accepted when it is presumed that Allāh is neither
the Supreme nor is He above the intervention of someone
in making decisions about His subjects, nor His
knowledge encompasses everything, nor is He the Just.
Obviously, only an unbeliever can have such ideas about
Allāh, not at all a Muslim.
Islamic Concept of Intercession
It does not, however, mean that there will be no
intercession, whatsoever, in the Afterlife. The fact is that
the Qur’ān and the Traditions have repeatedly contradicted
the unbelievers idea of intercession. But, nevertheless, they
have provided a clear proof of a particular concept of
intercession. This concept constitutes a part of the detail of
articles of faith and holds that on the day of the Judgement
some persons will intercede for others.
What kind of intercession will it be, can be anticipated
to some extent. Obviously, it will not be of the kind
already discussed. There will be a fundamental difference
between the two. It will be of the kind which will not
make it obligatory to disbelieve any of the attributes of
Allāh or any implication thereof. It will not be in conflict
with the established truths that Allāh is the Owner and the
Ruler of the entire universe, He knows everything and all
His works and decisions are weighed in the scale of
Justice. If all these things are explicitly understood this
intercession will not remain so simple and unqualified. It
will be rather of a special kind, limited, qualified and
subject to certain rule and principle.
The Glorious Qur’ān has not only endorsed the above
mentioned presumption but has also explained the details
of the rules and principles, under which this intercession
will be made. They are as follows:
1. The intercession will be completely in the hands of
Allāh Himself and nothing would happen without His will.
“Say: unto Allāh belongeth Intercession: (39 : 44).
2. Those permitted by Him alone shall put in a word
for other:
“Who is he that intercedeth with Him save by His
leave” (2 : 255)
3. The intercessor will intercede only for whom he
will be allowed by Allāh:
And they cannot intercede except for him whom He
accepteth” (21 : 28).
4. In his intercession he will only say things which
will be right in every respect.
“Saving him whom the Beneficent alloweth and who
speaketh right” (78 : 38)
It is quite obvious that the intercession will be within
the limits stated above. It would not be anything different
from a humble petition, supplication, prayer and
repentance. The intercessor shall neither add anything to
the knowledge of Allāh in regard to the faith and deeds of
any person nor shall he give his views regarding
someone’s worthiness for pardon, nor shall he think of
influencing the decision of Allāh. With His permission he
will make a submission unto Allāh, the Lord of the
Universe, and beg for His compassion and Mercy. He will
pray: “My Lord, I pray Thee to forgive the sins of that
servant of Yours, overlook his omission and enfold him in
Your compassion and forgiveness.”
In fact, as the acceptance of intercession will lie with
Allāh, the real intercessor will also be Allāh. The Qur’ān
has made this point clear at several places. For instance:
“For whom there is no protecting friend nor
intercessor beside Him” (6 : 51).
Who will be these intercessors and on whose behalf
will they plead? The Traditions reveal that the intercessors
will be pious men and favourites of Allāh. Who are they
going to plead for? They will be such whose weight of
faith and deeds will lack some substance and so while
reckoning, under the general rule, they will not deserve
forgiveness. They will be lacking something for pardon.
The intercession will be done to make up the shortfall.
Here arises the question of the significance of the
intercession. What would really be the purpose of the
intercession? If the intercessor will be as helpless as has
been indicated in the verses of the Qur’ān referred to
above, then Allāh must have predetermined their
forgiveness, whom he will openly forgive after the
intercession? The answer to this question is simple. By the
acceptance of their intercession Allāh would grace such
persons with honour who will have on that Day His
permission to speak and submit petitions to Him. On the
Day of Judgement when every one present will be dumb-
founded, overawed and afraid to look up and when no one
will dare to speak, it will be a great honour and distinction
for them to intercede. In addition it would be even more
meritorious on their part to pray to Allāh for the
forgiveness of certain persons who would be short of good
deeds. The Lord of the Universe will grant their prayers
and announce the forgiveness of these persons.
It is abundantly clear from the above that intercession
is the name of a particular Divine principle of forgiveness,
slightly different from the normal principle of forgiveness.
We can regard it as a principle of concession.
Nevertheless, this principle is fully consonant with such
attributes of Allāh as the Unity, the Justice, the
Supremacy, the knowledge and the Honour. It does not in
any way infringe His code of reward and punishment.
The Qur’ān and the Tradition make it quite plain that
in the Afterlife the forgiveness of people would not be
possible without His Compassion and Mercy. There is a
saying of the Prophet (peace be upon him) that no one will
be able to get salvation by dint of his deed alone: (Muslim)
This view of salvation is true beyond any doubt. But it
is also equally true that His Compassion and Mercy will
be in accordance with a certain principle of justice. It will
enfold only such persons who would really deserve it. The
Divine graces will be proportionate to the quality of one’s
deeds. The better the quality of deeds the greater would be
the likelihood for His Compassion and Mercy. He who
will have a lesser number of good deeds would stand a
lesser chance of His Compassion and Mercy. So much so
that a very large number of persons may not be eligible for
it. In short, the salvation in the Afterlife would actually
depend upon one’s own faith and deeds but all decisions
in this regard would be entirely in the hands of Allāh.
This is the concept of intercession in Islam. Belief in
the Afterlife does not make any sense unless the true
Islamic concept of intercession is accepted and the mind is
purged of all the false notions pertaining to it. As long as
the false ideas of intercession remain in vogue the faith in
the Unity of Allāh would be meaningless. Belief in Allah
and the Afterlife means that one should possess the
knowledge of the truth. It would enable him to follow the
right course in practical life and to turn himself into an
obedient and true servant of Allāh. The unbeliever’s
concept of intercession hampers the truth. It leads one
astray. It keeps him obsessed with the wishful thinking
that success in the Afterlife depends not upon one’s own
faith and good deeds but on the pleasure and intercession
of saints and sages which can be acquired by offering
vows and oblation to them. Such a notion detracts from
the obedience of Allāh and fear of the Afterlife. It is an
idle fantasy. With it one’s entire belief is undone. It is but
imperative that one’s mind is quite clear about the nature
of intercession, if the Islamic concept of the Afterlife is to
be understood in its correct perspective.
FAITH IN THE PROPHETHOOD
Need for Prophethood

The third article of faith in Islam is Prophethood. In
Arabic the word used for it is “Risālah” which literally
means “Apostleship”. In technical terms it means the
office of an Apostle or Prophet who is sent by Allāh to
mankind to convey His religious injunctions. Another
name for the Prophethood is “Nabūwah”.
Why was the chain of Prophethood established, how
did its need arise and why it is essential to have faith in it?
For the consideration of these questions we shall have to
go a little into details. First of all we shall have to see
what could be the practical form of fulfilling the aim for
which man was created?
The aim of man’s creation and the responsibility
assigned to him by Islam is that he should worship Allāh
and submit to Him. Man’s happiness in the Afterlife
depends on the fulfilment of this aim. The very mention of
worship and submission to Allāh brings to our mind the
question of His injunctions and pleasure. Submission is
made to injunctions. In the absence of injunctions we
cannot think of Him. As soon as a man decides to live a
life of an obedient and submissive servant of Allāh, he
becomes curious to know the injunctions of his Master
which he is required to obey. He becomes anxious to
know what pleases Him and what displeases Him. He is
keen to learn what he should do for being regarded as His
faithful servant and what he should abstain from to avoid
the punishment of His disobedience. Without knowing
this he would not be able to take even a single step on the
path of submission to Allāh.
The question naturally arises as to how can we come
to know of His injunctions and will? How can we discover
what Allāh has enjoined upon us and what has He
forbidden to us? One possible means of ascertaining it is
our reason. But this will not do. Human beings are not
capable of it. There will be nobody who can possibly, with
the help of his reason alone, discern his own and the
universe’s truths. He cannot find out what attributes his
Creator and Nourisher has. What are the implications of
these attributes in regard to men? What are His
commandments? In short, the shortcomings of reason in
this respect are beyond any doubt.
The second possible means can be one’s own intuition
and will-power. But this second choice also is not much
better than the first. The most vigorous efforts of self-
effacement cannot help to attain this objective. However
much one may purify his inner-self, he cannot see His
injunctions and will reflect in the mirror of his heart. If a
mirror is to reflect anything it is not enough that it should
be clean and glossy. It is also necessary that what is to be
reflected should be exposed and close to it. Until and
unless Allāh Himself determines and describes His
injunctions and infuses them in one’s heart, it will not
reflect the commandments of Allāh in spite of all its
purification. But no one has ever made a claim that Allāh
has devised this system of communicating His injunctions
and pleasure. Therefore, this also is a very unworkable
way of knowing the Divine injunctions.
The third means of knowing the injunctions and
pleasure of Allāh is a collective contemplation as against
the individual contemplation. As a multitude of blind men
unitedly cannot attain the position of somebody whose
vision is unimpaired, similarly that crowd of men will not
be able to know the injunctions of Allāh. It will consist of
individuals who, none of them, even individually will be
capable of knowing the Divine injunctions with the help
of reason. This is why this means of knowledge is as
imperfect as the other two mentioned above. So it would
not be wrong to say that none of these three means can
fulfil this need of man.
There is no denying the fact that in many cases we can
ourselves distinguish the good from the bad and on these
occasions we are led by our intellect, reason or intuition.
Divine guidance is in fact nothing but defining the good
and the bad. But it would not be right to infer that since
man is able to distinguish a small number of things he is
also capable of knowing the Divine injunctions.
Knowledge of small number of things does not entitle one
to the knowledge of all things. A cursory glance at the
world would show that there is no uniformity of opinion
about the values of life. There are not many things which
are accepted as good or bad universally. Even a lenient
view would not help make a long list of such things. A
close examination of this list will be still more
disappointing as this consensus is further diminished when
we go into the detail of these things. Obviously, we cannot
make such a tall claim on so slender an evidence. If
mankind can decide about a small number of things it
does not furnish us with any guarantee that it is also
competent enough to solve the entire problem of good and
evil. Candle-light no doubt illuminates but it can never
replace the Sun which lightens up the entire globe.
The helplessness of man in this respect is admitted on
all hands. Neither reason can deny nor intuition challenge
it. Such a situation calls for Divine guidance. On the one
hand man’s reason and intuition were incapable of
knowing the Divine injuctions, on the other hand his need
for them was as pressing as that of food and drink. In
these circumstances there was no alternative. Some
external arrangement had to be made by Allāh for his
guidance.
So on the one side was the helplessness of man and
his most fundamental need for Divine injunctions, on the
other side was His Lordship, His Mercy, His Justice and
His Wisdom. Every implication of these attributes
necessitated that man should not be left to grope in the
dark but indeed he should be helped and clearly taught
those Divine injunctions without which he could not travel
the path of submission and obedience. How was it
possible that Allāh, the Lord of the Worlds, would not
make an external arrangement for communicating His
injunctions to men? He would not have delayed it by a day
even. It would be rather unbecoming on His part, to make
such a massive arrangement for the provision of material
needs of man, and yet ignore his moral and religious ones.
Allāh entrusted man with the responsibility of following
the path of righteousness. It was beyond His Justice and
Mercy to omit necessary arrangements for His guidance.
He did arrange for it and in technical terms this
arrangement of His is known as “Prophethood”. A person
through whom this arrangement is done is called
“Prophet”.
It is abundantly clear that man cannot learn Divine
injunctions without Prophethood. It is also equally clear
that the faith in the Prphethood is absolutely essential for a
Muslim, as essential as you need a pair of eyes before you
can see anything. If there is only one way that leads to a
particular destination one cannot reach it unless he adopts
that way.
This matter does not end here. The practical
importance of the Prophethood is even more clear-cut. In
the absence of Prophethood we would even fail to know
Allāh and Afterlife, what to say of Divine guidance. It is
the medium that provides us with the knowledge of both.
To put it more explicitly without faith in the Prophethood
one cannot have faith in Allāh and Afterlife, to the
required extent. If belief in Prophethood is considered one
of the fundamental articles of the faith, it really deserves
to be so regarded.
It now stands established that Prophethood is as
essential for man as food and drink and belief in it also
constitutes a fundamental article of the faith. Now we can
go into its details, the important revelations made by the
Qur’ān in this respect are as follows:
All the Prophets were human.
Allāh has always chosen men for the communication
of His guidance to men. These messengers were neither
angels nor Jinns nor of any other species. Nor has it ever
happened that Allāh came unto men in the shape of man
or any other form. Whenever a Prophet was sent he was a
human being. Allāh says:
“We sent not before thee (any messengers) save men
whom we inspired” (12 : 109).
The events of nations and religions narrated in the
Qur’ān reveal that the Prophets of Allāh were disbelieved
by their opponents on the ground that they were similar to
them. They enquired how could anyone make claim of
Prophethood if he was a man like others.
“They said: You are but men like us” (14 : 10).
No Prophet ever contradicted them on this point. Nor
did anyone of them say that he was not like other men.
Indeed all of them admitted that they were like other
human beings:
“Their messengers said unto them: We are but men
like you” (14 : 11)
So it is a fact that the Prophets were always appointed
from mankind. Like us they had bodies and souls, powers
and desires. They had wives and children. They were born
and bred under the natural laws. They ate and drank, slept
and awoke, laughed and wept, felt happy and grieved,
become hale and hearty or sickened and died like other
men. In short they were similar to other men in every
respect and had in them all the characteristics of mankind.
The details of this fact are disclosed in this verse:
“We are but men like you” (14 : 11).
And numerous other verses of the Qur’ān also
corroborate this fact, i.e.:
“They ate food and walked in the market” (25 : 20).
“We appointed for them wives and offsprings” (13:38).
The consideration which led to the appointment of
Prophets out of men is also indicated in the Qur’ān. Those
who objected to the Prophethood of Muhammad (peace be
upon him) said that if Allāh were to send His messenger to
them He would have sent an angel and not someone who
was similar to them. In reply to this Allāh revealed:
“ Say: If there were in the earth angels walking
secure, we had sent down for them from heaven an angel
as messenger” (17 : 95).
This verse reveals a prescribed Divine Rule for the
Prophethood. It lays down that a Prophet should be from
the same species unto whom he is sent as a Messenger.
Apparently it is a simple phrase but it is so rich in wisdom
that reason stands but convinced of its veracity. If
Prophets were not appointed from mankind the very aim
of Prophethood would have been frustrated. It is true
beyond any doubt that Prophet is a messenger of Allāh to
men. It does not, however, mean that he is akin to a
postman and his only task is to communicate messages
like the telephone and telegraph wires. He is a messenger
no doubt but over and above that he is a preacher, a guide,
a teacher and an interpreter. He works for the moral
improvement of society through precept and practice. He
is the first to follow the Divine injunctions and sets a
pattern of conduct worthy of imitation. All this constitutes
a part of his mission. Unless he performs all these
functions, the purpose for which the chain of Prophethood
is established will not be fulfilled. Can it be possible for
any one except a Prophet to perform all these functions?
Obviously the answer is in the negative. It may be
possible for a person to do it partially but no one will
carry out the entire mission assigned to a Prophet. For
instance take the case of angels. They are the first we can
look up to for this purpose. If an angel was sent unto men
as Prophet, what would have been the situation? He would
have conveyed the message of Allāh to men but being an
angel how could he follow the injunctions which pertain
to the sentiments, desires and specific problems of
mankind? As he would be unable to follow the greater
part of the Divine injunctions, how could he set an
example worthy of imitation. Owing to his ignorance of
the sentiments and desires of mankind how could he
provide timely guidance to them? How could he solve
their problems? How could he furnish the details of the
scheme of life enunciated by a Divine Book? Being
ignorant of man’s self what could he do for its
purification?
According to the Qur’ān every Prophet was raised
from that very nation unto whom he was sent as a
messenger of Allāh. Similarly the Divine revelation was
also in the same language which was spoken by that
people.
“We never sent a messenger save with the language of
his folk” (14 : 4).
Why it was so? To make the Divine message clear to
them:
“That he might make the message clear for them” (14:4)
This statement of the Qur’ān will give an idea of how
perfect an arrangement was made by Allāh to make His
message absolutely clear to men. Highest importance has
been attached to the fact that nothing should obstruct a
clear understanding of the Divine guidance and the logic
behind it. It was essential for a Prophet to belong to the
nation unto whom he was sent as a messenger of Allāh. It
was also essential for the Divine message to be in the
same language which was spoken by that nation unto
whom it was delivered. It was still more essential for a
Prophet to be a human being among human beings.
Nature of Prophethood
Prophethood is not something which can be acquired
by effort. It is bestowed by Allāh and is His special gift. It
is bestowed upon them only whom Allāh chooses for this
purpose. Man’s effort or intention has nothing to do with
it.
Allāh Himself chooses persons for this office. In the
Qur’ānic terminology it is called “ISTAFA” which means
to choose the best out of a large number of things. This
word denotes that persons chosen for Prophethood were
most suitable for this great and sacred mission on account
of their multifarious qualities. Its importance appeals to
reason. This criterion for choosing a Prophet also seems
logically important. The Qur’ān has also made it clear in
certain verses. Where the Prophethood of Muhammad
(peace be upon him) was criticised by his opponents and
they claimed equal rights for themselves, Allāh made it
plain to them:
“Allāh knoweth best with whom to place His
message” (6:125).
Not only Prophethood cannot be attained through
effort and learning, its real significance is also beyond our
perception. The Qur’ān says to this effect:
“They will ask thee concerning the spirit. Say: the
spirit is by command of my Lord, and of knowledge ye
have been vouchsafed but little” (17 : 85)
It means that knowledge and perception of man are so
constituted that it is beyond his power to understand the
spirit and its reality. Inability to understand the spirit
actually means inability to understand the Prophethood. In
fact this is the essence of Prophethood. He who gets it
becomes a Prophet.
Universality of Prophethood
Prophets have been sent to every nation:
“And there is not a nation but a warner hath passed
among them” (35:24)
This is how it should have been. The reason is that
men all over the world are equal. They have been created
with one purpose. Submission to Allāh is the aim of every
one. In the Afterlife every one shall be asked to account
for it. This being the situation, would it make sense if
Allāh were to remind only some of this duty and ignore
the rest? How could it be that while His guidance was
given to certain groups of men, others were left out? This
could never happen because He is the Creator, the Master
and the Lord of all discrimination. His mercy is common
to all and His justice is immune from every kind of bias or
favour.
It may be noted here that when we claim that a
Prophet was sent to every nation it means that he was sent
in a certain generation of a nation.
Position of Prophet’s Teachings

Whatever is taught by a Prophet to men is on Allāh’s
behalf. He says nothing on his own:
“Nor doth he speak of (his own) desire. It is naught
save an inspiration that inspired” (53 : 3-4).
When it is said that whatever a Prophet teaches is on
behalf of Allāh, it has a wider meaning. These teachings
are of two types:
Teachings of the first type are those which Allāh
conveys direct or through some angel to His Messenger in
precise words.
Teachings of the second type are those precepts which
a Prophet deduces from Divine injunctions taught or
revealed to him.
The former type of teachings are original and direct
from Allāh while the latter are indirect and deduced by a
Prophet, but nevertheless they are Divine for all intents
and purposes.
Innocence of Prophets
A Prophet is innocent. He errs neither in perception
and deduction, nor in action and conduct. His passions,
conduct, thoughts and deeds are proof against all kinds of
evil influences. He is liable to err in matters outside the
domain of religion but such things do not in any way
impair his authority. His innocence denotes that he makes
no mistake in understanding Divine injunctions or
deducing further precepts from them nor does he commit
any negligence in their actual practice. This is why his
vulnerableness in other matters does not reflect upon his
innocence.
A Prophet is not innocent for the reason that he does
not have the ability to think or do wrong. The ectual
position is quite otherwise. Like all men Prophets (peace
be upon them) are also liable to make mistakes. But this
fallibility on a Prophet’s part never gets a chance because
his thinking and vision are as perfect as his moral. On the
one hand he is best able to understand the purpose of
Divine injunctions and draw further precepts from them.
On the other he has full control over his own self. His
moral sense, fear of Allāh and the thought of Afterlife are
so powerful that he does not feel any urge for a sin.
But this is not the only reason for the innocence of
Prophets. What really elevates them to the high position of
innocence is Divine supervision. In fact it is this
supervision which saves them from every intellectual and
moral default. It would not be correct to say that a Prophet
does not err at all. He is certainly liable to err and
sometimes he actually does. But whenever this happens he
immediately gets a warning from Allāh, and before other
people can come to know of it, it is set right by means of a
Divine inspiration. Whenever he feels an urge for a sin his
own moral power crushes it. In the encounter with evil his
moral strength is not alone, it is also accompanied by
Divine help which curbs it so strongly that no trace of
such an urge is left in him.
The innocence of Prophet was but essential for the
mission for which the chain of Prophethood was
established. How could anyone expect people to believe
that his claim to Prophethood was just when they had a
constant suspicion that he could tell a lie, fall a prey to
some base urge and make a wrong interpretation of Divine
injunctions? How could people be sure that such a person
was really conveying to them the guidance of Allāh and
had not fabricated the whole thing? Such a person could
not present a pattern of conduct worthy of imitation
because he whose own character is not above board
cannot justifiably advise others for an exemplary conduct.
Prophethood would utterly fall in its mission if a Prophet
does not present a perfect example of complete
submission and obedience to Divine injunctions before his
followers.
Not only is a Prophet innocent but he alone is
innocent. Immunity from intellectual as well as physical
errors is only the speciality of these blessed ones of Allāh.
Others cannot attain it however accomplished in the
perception and practice of religion they may be. Thoughts
and deeds of a person may touch the fringes of innocence
but it is altogether impossible that his perception become
immune from error and that whatever he thinks is an
absolutely correct interpretation of Divine injunctions.
The last point of this discussion has a special
relevance. If the fact that no one except a Prophet is
innocent is not firmly rooted in one’s mind, he cannot love
and submit to a Prophet to the extent required and in
consequence may be led to the sin of associating partners
unto a Prophet.
Position of Prophets
Complete submission and obedience to Prophet is
absolutely essential. To believe so is a pre-requisite of
faith. In matters of religion and Divine law whatever a
Prophet says is to be complied with by his followers
without demur. Whether or not they understand its
implications, they must believe that whatever a Prophet
says is nothing but good and true. This position of Prophet
has been determined by Allāh Himself.
“We sent no messenger save that he should be obeyed
by Allāh’s leave” (4 : 64).
This obedience and submission to the commandments
of a Prophet should not only be verbal. It must be sincere
and whole-hearted. Concerning the obedience of the last
Prophet Muhammad (peace be upon him) Allāh says:
“But nay, by the Lord, they will not believe (in truth).
Until they make thee judge of what is in dispute between
them and find within themselves no dislike of that which
thou decidest, and submit with full submission” (4 : 65)
It was but essential. Any concept of Prophet, except
the one mentioned above, would not be rational. Since
man has been created for the submission and obedience of
Allāh, and the Prophet is a source for learning its ways
and means, one must follow him earnestly and
completely. If it is true that a person cannot reach a
destination without travelling a path that leads to it; and if
one cannot make an air-journey without an aeroplane, then
it is equally true to say that a person cannot follow the
guidance of Allāh unless he abides by the preachings of a
Prophet. The Qur’ān reveals that whenever a Prophet
made a declaration of his Prophethood he demanded from
people:
“So fear Allāh, and obey me” (26 : 126).
In fact this is a revelation of the truth that the path of
obedience and submission can be discovered by following
him only. He alone can tell what the injunctions of Allāh
are and how we should act upon them. This is why Allāh
has not only ordered submission to Himself but also
enjoined obedience to the Prophet.
The fact that whatever a Prophet says in regard to the
religion and Divine injunctions is entirely on behalf of
Allāh, makes this position of the Prophet all the more
important. Obedience to him is actually obedience to
Allāh.
“Whoso obeyeth the messenger obeyeth Allāh”
(4:80).
Therefore if the submission to someone is as good as
submission to Allāh he is worthy of an unqualified
obedience.
In short it is a pre-requisite of faith in prophethood
that one should render complete obedience to a Prophet,
obedience which is neither qualified nor superficial. Any
underestimation in this behalf would impair one’s faith in
him. It would be nothing but sheer ignorance of the
significance of prophethood.
Denying of a Single Prophet is also Disbelief

Belief in Prophethood is meaningless unless it covers
all the Prophets. The Qur’ān does not take them for
Muslims who accept some of them as Prophets and reject
others:
“Lo! Those who disbelieve in Allāh and His
messengers, and seek to make distinctions between Allāh
and His meassengers, and say: We believe in some and
disbelieve in others, and seek to choose a way in between;
such are disbelievers in truth” (4 : 150-151)
These words unequivocally declare that the denial of
even a single Prophet results in disbelief of the last degree.
If one dies not believe in even one of them his belief in all
others becomes void. It appears to be a hard decision but
the exigencies of the truth warranted that the denial of one
single Prophet should not be regarded a sin of lesser
degree. Since every Prophet is sent by Allāh and conveys
His injunction to men he assumes the position of a ruler
designated by Allāh. When someone disbelieves any of
the Prophets, he virtually disobeys the authority of the
Lord of the universe. It is a revolt against Him. In view of
this disbelief his faith in the other Prophets becomes
illogical. It is as if a person recognises all officers of a
Government as its representative but excludes one of
them. In doing so he would not be faithful to the
Government but to his own whim. Such acceptance and
obedience has, therefore, no value. They who go by their
whims in this matter are held by Allāh as disbelievers. For
instance, concerning the nation of the Prophet Noah, Allāh
says:
“And Noah’s folk, and when they denied the
messengers, We drowned them” (25 : 37).
They had in fact denied only one Prophet. The
question of other Prophets was not faced by them.
We have learnt that every Prophet comes to men so
that they should follow him in accordance with the will of
Allāh. He who shows obedience to a Prophet indeed
shows obedience to Allāh. In view of this position would
it be wrong to say that denying of a single Prophet means
disregard of the will of Allāh and disobedience of His
injunctions? Would it be any thing but disbelief and revolt
of an extreme type? Without believing each and every
Prophet of Allāh would a claim of true faith be justified?
The Prophethood of Muhammad (peace be upon him)

The details of Prophethood given above are in the
nature of broad principles of this belief and not its
exhaustive study. The Islamic concept of Prophethood is
not fully explained in this brief account, nor does it suffice
for the understanding of its true Islamic concept. The
Islamic concept of Prophethood is accomplished and takes
its complete and clear shape only when obedience and
submission of the last Prophet Muhammad (peace be upon
him) is considered as essential. It means that in principle
one should consider him (peace be upon him) a Prophet as
much as he considers the others and believe in others as
much as he believes in him (peace be upon him). But in
practice one should choose only him (peace be upon him)
and it should be with the certitude that now his obedience
alone is essential. All Prophets were the messengers of
Allāh and so when a person believes in the concept of
Prophethood with this precondition, along with its usual
and logical features stated above, only then he becomes a
true believer of the Islamic concept of Prophethood.1
1
This special distinction of the Prophet Muhammad (peace be upon him)
has been discussed at length in a forthcoming chapter entitle “Islam and
other Religions.”
THE MUSLIM’S FUNDAMENTAL

DUTIES
(Relating to the Practical side of Islam)
Pillars of Islam
Now that the beliefs have been discussed, it would be
only natural to turn to the duties enjoined by Islam. Our
attention now by itself shifts to Islam’s practical aspect
and seeks to discover the duties it prescribes for a Muslim.
It is a vast subject and thousands of pages would not
suffice for its full exposition. However for the purpose of
a general introduction it is not necessary to go into minute
details. A brief survey of the cardinal injunctions of Islam
would be sufficient for our purpose here. Such injunctions
can be classified into two categories:
First: Injunctions which are of basic importance in the
teachings of Islam and in order of priority rank next to
beliefs;
Second: Injunctions which have a position different
from the first category of injunctions and in order of
importance come after them.
Obviously, such injunctions, the religious importance
of which is most fundamental, deserve our attention first.
What could be the duties which Islam has enjoined
upon a Muslim? We need not make any speculations or
conjectures about them as the Prophet Muhammad (peace
be upon him) himself set forth these injunctions. Here is a
well-known saying of his to this effect:
“Islam is founded upon five things. Admission that
none except Allāh is worthy of worship and Muhammad
(peace be upon him) is His Prophet, observing of prayers,
payment of poor-tax, making pilgrimage and observance
of fasting in the month or Ramadān” (Bukhari)
In one of the traditions it has been elucidated that after
saying the words! “Islam is founded upon five things” he
(peace be upon him) used the word ( ) also. With the
addition of this word, the sentence gives the meanings
“Islam is founded upon five pillars.” Now, pillars of a
building constitute neither a whole building nor are they
anything apart from it. Like its other portions, pillars are
also a part of it. There is, however, a remarkable
difference between the two. Owing to their singular
importance in structure, pillars have a distict position.
Unless pillars are completed further construction of a
building is not possible. On the same analogy, if these
duties of Islam are ignored, the other teachings of Islam
cannot be practised either. If anything is done ignoring
them it may have the semblance of a duty but it will be
certainly void of essence.
The fulfilment of these duties means the fulfilment of
the remaining duties as well. That is why in another
tradition only these duties have been called “Islam”.
“Al-Islam implies that you testify that there is no god
but Allāh and that Muhammad is the messenger of Allāh
and you establish prayer, pay Zakāt, observe the fast of
Ramadān, and perform pilgrimage to Holy Ka’abā at
Mecca one in a lifetime if you are solvent enough (to bear
the expense of) journey.”
In the first tradition these duties were designated as
the “Pillars of Islam” but being the vital duties they
actually cover the whole of Islam.
The fact that these duties being of vital importance
cover the whole of Islam will become amply clear in the
forthcoming details.
Now let us study the details of these Pillars of Islam
which occupy the foremost position in Islam.
Admission of the Unity and Prophethood

Admission of the Unity and Prophethood of
Muhammad (peace be upon him) is a duty which is
executed verbally. It denotes much more than its literal
meanings. It signifies admission of all the Prophets,
Scriptures, Angels, Afterlife and Predestination. In short,
it is admission of all the Islamic beliefs because he who
admits the Prophethood of Muhammad (peace be upon
him) thereby admits all those unseen realities which he
has revealed to us.
To have whole-hearted belief in the unity of Allāh and
Prophethood of Muhammad (peace be upon him) is one
thing. To admit this belief and make a verbal declaration
of its truth is another. The study of traditions and the
commentary of religious scholars reveal that for becoming
a Muslim it is not enough that one has a whole-hearted
faith only. It is equally important that he also makes a
verbal declaration of it. In the absence of a verbal
declaration one’s faith does not become valid. This verbal
declaration owes its importance to the fact that Islam is a
religion and not a whispering campaign. Its duties are not
performed in isolation. It is actually a religion which
speaks to mankind aloud. It plants him in the midst of the
tumult of life. It keeps him engrossed in a perpetual
struggle between good and evil. It places him in the
vanguard of an army ceaselessly fighting against disbelief
and sin. This situation warranted a declaration from
everyone who embraced Islam–a declaration that he was
a missionary and a soldier fighting for the cause enjoined
by his faith. In view of the above it should be agreed that
the declaration of the Islamic beliefs is of paramount
importance.
This admission and declaration will appear all the
more important if we see it from a political angle. When
someone openly affirms his faith in the Unity of Allāh and
the Prophethood of Muhammad (peace be upon him) he is
considered a Muslim, even if he does not really believe it
and fails to fulfil its practical implications. After affirming
his faith he acquires the rights to which a Muslim is
entitled politically and socially. On the contrary, if a
person does not make a verbal admission and declaration
of it, however much he believes in it, he will not be
accepted as a Muslim. He will remain a non-Muslim and
treated likewise.
If a person wholeheartedly believes in the veracity of
Islamic beliefs, he lays a firm foundation for his faith. But
he vehemently believes and also makes an open
declaration of it, he completes the construction of its
pillar.
PRAYER
Importance of Prayer in Islam

The second pillar of Islam is prayer. It has a pre-
eminent position among the practical duties. No other duty
approaches its level. Every act of a Muslim is an act of
submission but the elegance of prayer surpasses all. It is a
submission in appearance as well as in effect. A glance at
the form of prayer will prove this assertion. The
supplication, the praise and the recitation, which it
includes, convince that there is hardly any form of
servility and meekness that is not found in the form and
essence of prayer. Standing lowly with folded arms,
bowing head in gratitude, prostration as a mark of
humility and constant utterance of words of magnificence
and praise and to be obsessed with the fear, greatness and
love of Allāh, such are the signs which permeate a prayer.
The Qur’ān and the tradition are replete with the virtues
and pre-eminence of prayer. Of these, a few are
enumerated below:
Prayer is the first manifestation of faith. It must have
been observed in the traditions quoted above that after the
admission of faith the first thing that finds a mention in
them is prayer. It is indicative of the fact that if a person
has faith and also believes that Allāh alone is his Master
and he is nothing but a humble slave of His, his belief
manifests in prayer. It is not only mentioned in the
traditions cited above but almost in every tradition in
which the duties of Islam have been enumerated.
Similarly, at numerous places in the Qur’ān prayer is
mentioned immediately after faith. For instance,
“Lo! Those who believe and do good works and
establish prayer” (2 : 277).
“And as for those who make (men) keep the scriptures
and establish worship” (7 : 170)
“For he neither testified nor prayed” (75 : 31)
It signifies the fact that if the seed of faith is laid in
one’s heart the first shoot that sprouts will be prayer.
Prayer is not only the first manifestation of faith but in
fact a logical outcome of it. One whose heart is brimful of
faith, his head is bound to feel an urge for obedience and
obeisance. Prayer is in fact the name of an inner condition
which finds expression in the form of prayer. Prayer is to
faith, what light and heat is to sun. That prayer is vital to
faith is not a mere presumption. It is an express command
of the Prophet (peace be upon him). He says:
“He who deliberately neglects an obligatory prayer,
Allāh is absolved of him” (Ahmad).
“Verily, it is prayer which separates man and disbelief
to polytheism.”
It was laid down by the Prophet (peace be upon him)
that in the course of holy war such villages where the call
to prayer (Adhān) was heard were to be taken for
habitations of Muslims and exempted from attack. On the
other hand, any village from where came no call to prayer
could be presumed to be a non-Muslim colony and
attacked. This principle is an evident proof of the fact that
ordinarily prayer serves as a mark of faith. Whether a
person is Muslim or otherwise can also be asserted, by this
mark.
It is stated in the Qur’ān that on the Day of
Resurrection the angels would inquire from the inhabitants
of hell:
“What hath brought you to this hell?” (74 : 42)
Their reply would be in these words:
“We were not of those who prayed” (74 :43).
It means that one who establishes prayer is as good as
the one who is a believer and has faith in the Unity of
Allāh. It is an established fact that one’s eligibility to
heaven and hell depends on his belief and disbelief.
When people condemned to hell will see for
themselves the unseen realities, they will confess that their
suffering was a sequel to their default in prayer. Does it
not establish the fact that on the Day of Resurrection faith
and prayer will distinguish and compliment each other.
Instead of saying “We were not of those who believed”
they will say: “We were not of those who prayed”.
On the strength of these verses some of the religious
scholars hold that he who neglects prayer wilfully and
insists on its negligence is liable to beheading. This
punishment is consonant with the principle which awards
a similar punishment to one who becomes an apostate.
Another vital significance of prayer mentioned in the
Qur’ān, and verified by the tradition, is that it is the
fountainhead of religious passion. It is a guardian of the
faith. If prayer is established, obedience of other
injunctions will follow. On the contrary, if prayer is
neglected, other injunctions will also go by default. Prayer
has the same importance in faith as heart has in the human
body. If heart has the vigour, the warmth and the vitality,
the flow of blood continues to other parts of the body and
keeps them alive and active. But if heart looses life and
beat, other parts become lifeless and inactive. We find
several indications of this significance of prayer in the
Qur’ān and the Prophet (peace be upon him) has also
elaborated it. The tradition quoted above which signifies
that Islam is founded upon five pillars, also contains the
words: “The pillar of faith is prayer”.
“The essence of faith is the admission, (admission of
the Unity of Allāh and Prophethood of Muhammad) and
its pillar is Islam” (Tirmidhi).
This is an evident proof of the fact that although poor
tax, pilgrimage, and fasting are also pillars of faith in their
own right, and the edifice of faith cannot be completed
without them, still prayer has a distinction of its own. By
virtue of its singular position, it is a pillar of faith all by its
own. This is why prayer is said to signify the whole faith.
If it is neglected, faith ceases to exist. In a letter addressed
to his officers, Caliph ‘Umar (Allāh be happy with him)
once wrote:
“To me the most important of your problems is that of
prayer. One who establishes prayer and does full justice to
it, protects the whole faith and one who loses it, is destined
to lose still more” (Malik).
Reason for the vital significance of Prayer

The evidence provided by the Qur’ān and the tradition
amply proves the importance of prayer. One would
naturally ask why is it so? Being only one of the five
pillars, how is it equal to complete faith? The answer to
this question in fact lies in another question: “What is
prayer and what it precisely stands for? The Qur’ān says
that prayer is the name of the remembrance of Allāh:
“Establish prayer for my remembrance” (20 : 14).
It brings one near to his Master:
“Prostrate thyself and get near (unto Allāh)” (96 : 19).
“A man is very near to Allāh in state of prostration.”
So much so that:
“When any one is in prayer he converses with Him”.
“In prayer one is completely cut off from everything,
feels himself in His presence and converses with Him”.
To remember Him, to be near Him and to converse
with Him–that is prayer. Is there anything else which
deserves to be regarded the essence of faith and
submission? No, certainly not. Every act which is done for
worshipping Allāh is a fruit of faith. The roots of faith get
their vitality and nourishment from the remembrace of
Allāh. The faithful are advised to refresh their faith by
constant repetition of the words:
“Lā ilāha ill-Allāh”
“There is no god except Allāh.”
“Refresh your faith with the words: LĀ ILĀHA ILL-
ALLĀH: (There is no god except Allah)” (Bukhari).
If the roots of a tree fail to get freshness and vitality
its growth is arrested. It begins to die. Similarly, one
whose heart is without the remembrance of Allāh, can
hardly keep his faith alive. The act of a man, whose faith
withers, will be devoid of piety and fear of Allāh. An act
of piety can only come from a person whose faith is
imbued with freshness and vigour which emanates from
the remembrance of Allāh. Prayer is not only the
remembrance of Allāh, it is indeed its best, perfect and the
most effective medium. That is why piety and worship of
Allāh are based on prayer.
This can be explained by an example. A courtier who
neither appears before his king, nor shows the respect and
honour due to him, cannot be expected to be loyal and
obedient. Loyalty and obedience can only be expected
from one who will not be careless in the matter of court
attendance or slack in showing respect and honour due to
the king. It is but obvious that a person who does not
come to you will not be prepared to take any pains for
your will and pleasure. He will, of course, never make the
least bit of sacrifice. Prayer is attendance in the court of
Allāh and a manifestation of one’s respect and loyalty to
Him. One who is not wholeheartedly ready for such
attendance and respect, will never obey His injunctions in
the vast orbit of life?
Some Supplementary Objects of Prayer

The real importance and elegance of prayer has
already been discussed. But prayer has also in its fold a
variety of graces. As compared to the real object of prayer
such graces are supplementary in character, but neverthe-
less they have superb value and importance. They play a
vital role in the acquisition of true Islamic outlook and
mode of life and as such their knowledge is essential. It
would be more appropriate to call “supplementary graces”
as “supplementary objectives”. Some of them are as follow:
1. Islam infuses all its followers with one mission.
For this purpose it is but imperative that they lead a well
disciplined collective life. They have a leader who adheres
to the Divine injunctions and makes the whole society
follow his example. He should enforce the Divine
injunctions. Under his leadership people act as a
disciplined and well-trained army. When he orders them
to move they should move and when he bids them to stop
they should stop. This is the kind of discipline which
prayer inculcates. When they are called to prayer, people
leave their houses, workshops and fields and set out for
the mosque. Here they stand up in straight rows and
meticulously follow the person who is leading the prayer.
It is impossible for anyone in that congregation to show
any disregard to the leader mentally or physically. All this
is done in obedience to the Divine injunctions, religious
orders and in the interests of Afterlife. Is it possible to
impart mental and practical training in discipline in any
other way than prayer?
2. Islam also likes to see a firm bond of love and
fraternity among its followers. Islam lays it down as a
mark of true believer that he should like for his Muslim
brother what he likes for himself. Prayer creates and
fosters this sense of love and fraternity. When the
residents of a locality assemble before Allāh for prayer
they are in love not only physically but spiritually also. It
is not merely their shoulders and feet, which touch but
their hearts also beat in unison. They do not only pray for
themselves but also beseech guidance, help and
forgiveness for all. Is there any better way of loving
mankind than this one? One does not forget his fellow
being even in his humble supplication and prayers to
Allāh and constantly prays:
“Show us the straight path” (1 : 5).
“Peace be upon all righteous bondmen of Allāh”.
“Our Lord! Give unto us in the world that which is
good and in the Hereafter that which is good” (2 : 201).
The loftiest concept of human fraternity falls short of
the standard which Islam has ordained for its followers.
3. Islam regards all men as bondmen of one Master.
It considers the whole mankind as children of one
parentage and enjoins to treat all men accordingly.
“O servants of Allāh, you should become brothers”

(Bukhari and Muslim).
Islam ordains that no one should consider any of his
fellow beings inferior to himself. It exhorts that nobody is
high or low because of his colour, country, race, parentage
or wealth. Piety and fear of Allāh are the merits for
superiority.
The Holy Prophet said:
“Man’s superiority depends upon his religiousness
and piety.”
Prayer invokes the consciousness of this reality
through its mode and moral. In this way prayer eliminates
all distinctions of rank and race. Kings and slaves stand at
equal footing and bow their heads alike to their Master.
This is a manifestation of equality in the mode of prayer.
On the spiritual level it makes all men equal. The
greatness of Allāh and the utter humbleness of mankind
permeates their minds in equal degree. Everyone feels that
to Allāh, and Allāh alone belongs all kind of greatness. No
one is more than a bondsman and slave of Allāh.
Obviously, if prayer keeps a person so deeply conscious
of his humbleness and servitude he will never be deluded
by the glint of colour, caste and wealth. Nor shall he ever
arrogate to himself any kind of superiority over other
fellow beings.
Real Prayers
We have discussed above some of the real objectives
of prayers and saw a glimpse of the graces it bestows. Let
us now proceed to discover the real prayer which has been
enjoined by Islam. Everyone who has the appearance of a
man is not a man in the real sense, similarly everything
which has a seblance of prayer is not a prayer indeed. The
prayer which has been ordained by Allāh and which is the
pillar, or rather the most important pillar of Islam, is not
performed unless it is accompanied by its full decorum.
For the proper performance of prayer, the Qur’ānic
tradition use a special term Iqāmat ( ) which means “to
stand upright”. This term has been used in the tradition
cited above and frequently occurs in the verses of the
Qur’ān. It denotes that prayer must be performed with all
its external formalities and internal qualities. The details
of these requirements can be easily found in the Qur’ān,
the book of Traditions and volumes of Fiqh (Islamic
Law). Briefly, an upright prayer is one which is performed
at its proper time and in congregation. It is characterised
with grace, discipline and rapt attention. Recitation is
done at a slow pace and all the stages of prayer i.e.,
standing, bowing, prostration etc., are prolonged. It is a
prayer in which one is full of respect for Allāh. It is a
prayer in which one becomes an embodiment of respect
and reverence for Allāh. Above all one is totally immersed
in the remembrance of Allāh and one’s heart is charged
with the fear of Allāh and one’s own humbleness. A
prayer which is full of these qualities will be a prayer in
the true sense of the word. The greater the amount of these
qualities, the higher would be its value. If a prayer does
not have even a minimum of these qualities, it would be a
prayer in name and not in spirit. It will not yield the graces
we expect. Such a prayer will not be pillar of faith, it will
be a wall of sand.
The graces emanating from prayer, stated above, have
also another significance. They serve as a gauge for
measuring value of our prayers. We can discover by this
means the extent to which we are keeping our prayers
upright. When we have discovered it, we are in a position to
evaluate for ourselves whether or not our prayer has attained
the significance of pillar of faith? If yes, to what extent?
ZAKĀT (Poor-Due)
Importance of the Poor-Due

The third pillar of Islam is the poor-due. As it has
already been stated that no act is as important in Islam as
the prayer, it would be illogical to say that the position of
the poor-due in Islam is exactly similar to that of the
prayer. But if the injunctions in regard to it given in the
Qur’ān and the Tradition are kept in view, we shall be led
to the conclusion that the poor due ranks next to the
prayer. For instance:
1. After making a mention of Faith, the Qur’ān
frequently mentions two acts of piety, i.e., the prayer and
the poor-due. The image of a true Muslim is set forth by
the Qur’ān usually in words like these:
“Lo! Those who believe and do good deeds and
establish prayer and pay the Zakāt (poor-due), their reward
is with their Lord” (2 : 277).
When we see that there are other noble deeds which
are also essential for a true Muslim, this verse assumes a
special significance. While projecting the image of a true
Muslim, the Qur’ān at first speaks of faith. Why is it that
after the Faith, the Qur’ān makes a mention of the prayer
and the poor-due and not of other acts? Why does it not
speak of other good acts? Obviously this is not without
significance. A thoughtful consideration would make it
quite clear. Allāh considers the prayer and the poor-due as
the twin foundation stones of practical faith. If a person
performs these two acts properly, he provides a solid
guarantee and practical evidence of following the religion
in full. Such a person would not be exposed to the danger
of neglecting the other injunctions enjoined by faith. Why
is it so? Its answer lies in the meaning and purpose of the
Faith and significance of the prayer and the poor-due.
A logical division of the injunctions of Faith would
make two categories of them:
First, the injunctions which relate to the rights of
Allāh on man.
Second, the injunctions which relate to the rights of
mankind on man.
Thus the practice of the Faith really means that one
should acquit himself of the rights of Allāh as well as of
mankind. From the discussion on the prayer already made,
and the debate on the poor-due that follows, it would
transpire that while the prayer is the essence of the rights
of Allāh, the poor-due is the essence of the rights of men.
If a person says his prayer in a mosque, it is unlikely that
he would be unmindful of the rights of Allāh when he
comes out of it. He will discharge these rights with the
same constancy as a spring pours out its waters. Similarly,
a person, who pays the poor-due, is not likely to transgress
the rights of others. One who willingly spends his hard-
earned income on his brothers, neighbours and other
fellow-beings, and by doing so does not wish to earn their
gratitude, rather feels obliged to them himself, he would
only rest when he has discharged himself of all their
rights.
There is another aspect of this issue also. The Qur’ān
repeatedly exhorts that the Faith becomes a living force
only when the love of Allāh sways all other attachments
and when consideration of After-life gets preference over
worldly pursuits. The prayer and the poor-due are the two
most effective means for the attainment of this objective.
While the prayer leads one to Allāh and the After-life, the
poor-due inclines him towards the welfare of his fellow-
beings. If the pleasure of Allāh and success in the After-
life are like an uphill drive, the prayer and the poor-due
are the two engines of the train that travels on it. The
former engine pulls this train from the front and the latter
engine pushes it from the rear. Thus the train of life runs
to its destination. When so great is the importance of these
two acts, would it be anything but fair if they are regarded
as the real basis of Islam.
2. When the final order to wage a holy war against
the disbelievers of Mecca was given to the Muslims, the
Qur’ān exhorted not to sheath their swords till the enemies
were put to sword or they embraced Islam. For two
decades Islam was preached to them and no effort was
spared to bring them to the Faith. On this occasion the
Qur’ān laid down certain conditions on which their faith
was to be accepted and the holy war against them stopped.
The Qur’ān specified:
“But if they repent and establish prayers and pay the
poor-due then leave their way free” (9 : 5).
In a subsequent verse the Qur’ān repeats:
“But if they repent and establish prayer and pay the
poor-due then are they your brethren in religion” (9 : 11)
This elaboration makes it quite clear that even after
the admission of the Faith the acceptance of Islam was
subject to the performance of two acts: namely the prayer
and the poor-due. As long as one does not acquit himself
of both these acts, his faith is not acceptable. It goes to
prove that the payment of the poor-due is a pre-condition
and an insignia of faith. The Prophet (peace be upon him)
elucidated this point when he said:
“I have been commanded to fight against people till
they testify that there is no god but Allāh, and they
establish prayer and pay Zakāt and if they do it, then blood
and property are guaranteed protection on my behalf and
their affairs rest with Allāh” (Muslim).
It was only for the new Muslims that the Qur’ān
prescribed the condition of the poor-due, it was for all
without any exception. If any Muslim refused to pay the
poor due, an Islamic government was duty bound to
punish him. In the times of the Caliph Abū Bakr (may
Allāh be happy with him), some of the tribes refused to
pay the poor-due. He declared war against them. When
‘Umar, the Great (may Allāh be happy with him) showed
some hesitation in endorsing his action, Abū Bakr (may
Allāh be happy with him) declared:
“By Allāh I would fight definitely against him who
makes a distinction between the prayer and Zakāt (poor-
due) (Because they are put together in the Qur’ān)
(Muslim).
This contention was not only accepted by ‘Umar, the
Great but by all the other companions also (may Allāh be
happy with them). It leads us to the inference that the life
and property of a Muslim deserve respect as long as he
performs the prayer and pays the poor-due. If a person
follows the Divine injunctions in regard to the prayer but
tries to avoid the payment of the poor-due, and thereby
makes a distinction between their position, he would
invite upon himself the same punishment which is given
to one who neglects the prayer. War is to be declared
against him:
“And woe unto the polytheists, who give not the poor-
due, and who are disbelievers in the Hereafter” (41 : 6-7).
“Therefore, I shall ordain it (mercy) for those who
ward off (evil) and pay the poor-due and then who believe
in our signs (or verses)” (7 : 156).
It will be observed that while in the former verse non-
payment of the poor-due is considered at par with
disbelief and denial of the After-life, in the latter, the
payment of the poor-due is regarded as a strong evidence
of faith and piety. In fact these two verses point towards
the truth that the poor-due is a must for faith. One who has
faith would pay the poor-due without fail.
The above mentioned quotations from the Qur’ān and
the Traditions are sufficient to signify the position of the
poor-due in Islam. They make it abundantly clear that the
edifice of Islam cannot be raised without full regard to the
poor-due. It was actually for this reason that the poor-due
was included among the Pillars of the Faith.
Objectives of the Zakāt (Poor-Due)

Now we must know the purpose for which Zakāt
(poor-due) has been made obligatory and what are the
objects which are achieved by it. From the study of the
Qur’ān and Traditions of the Holy Prophet it transpires that
there are three objects of Zakāt, one object is basic and
specific and the other two are secondary and collective.
Purification of Soul
The basic and the essential object of the poor-due is
the purification of soul. It purges the lust of wealth,
infuses the fear of Allāh in man’s heart and makes one
amenable to good deeds. The Qur’ān says:
“Far removed from it (hell) will be the righteous who
will give his wealth that he may grow (in purity) (92:17-
18).
On another occasion Allāh addresses and exhorts the
Prophet (peace be upon him) in these words:
“Take alms of their wealth, wherewith thou mayst
cleanse and purify them” (9 : 103).
These verses make the real import of the poor-due
quite clear. It aims to emancipate the heart from the
temporal preoccupations and purifies the soul. It is an
admitted fact that the love of material things is the real
enemy of the prayer. It turns a man away from Allāh and
the After-life. The Prophet (peace be upon him) once said:
“The root of every evil is the love of worldly things”
(Mishkat).
Although temporal love includes many things but the
most powerful and dangerous of all is the love of the
material wealth. The Prophet (peace be upon him) has,
therefore, regarded it the greatest of all evils for the
Muslims:
“The trial for my ummah is wealth” (Tirmidhi).
If a Muslim can save himself from the lust of wealth,
he will be able to protect himself from many other vices.
His release from this bond will practically release him
from many others. Emancipation of the heart from
temporal love is nothing but its purification. If the poor-
due yields the freedom of the soul it proves that it has the
quality of purifying the soul. Free from the love of
worldly things, one strives to seek the pleasure of Allāh
and the welfare of the After-life. He inclines more towards
pious deeds. Thus the effect of the poor-due is not limited
to the process of purification of the heart alone. It makes a
more positive contribution, by providing a stimulus for
doing good. The quotations mentioned above highlight
these qualities of the poor-due.
Because of its basic aim and purpose the poor-due is
termed as Zakāt in Islam. Literally it means both
“purification and growth.” To give a portion of one’s
income to the needy, for the pleasure of Allāh, is called
Zakāt because it purifies the soul and subscribes to its
growth and purification.
It must, however, be remembered that the aim of the
poor-due is not achieved by paying a portion of income to
the poor. It is in fact achieved when its payment is
motivated by a sincere desire and practical effort. What is
meant by these pre-conditions is made clear in the Qur’ān.
A gist of the Qur’ānic explanation is given below:
The pleasure of Allāh should be the first and foremost
consideration while paying the poor-due. It must be free
from every other motive:
“Ye spend not save in search of Allāh’s pleasure”
(2 : 272)
The words “Ye spend not save in search of Allāh’s
pleasure” set forth the principle for the payment of the
poor-due.
The Qur’ān repeatedly says that the mark of a true
Muslim is that he pays the poor-due and alms for the
pleasure of Allāh alone. This is why Zakāt has also been
called an “expenditure in the way of Allāh”.
2. The second important pre-condition for the poor-
due is that it should be paid out of the income earned only
by fair and honest means:
“O ye who believe; spend of the good things which ye
have earned: (2 : 267).
It is further elaborated by the Prophet (peace be upon
him) in the Tradition:
“O people, verily Allāh is Pure and He does not
accept anything else but pure.”
3. The third important pre-condition of the poor-due
is that whatever is paid should be of good quality. If cheap
and worthless stuff is given in the poor-due it will go in
vain. It will be no better than a hypocritical gesture.
“And seek not the bad (with intent) to spend thereof
(in charity)” (2 : 267).
4. The fourth pre-condition of the poor-due is that
its beneficiary should neither be made to feel grateful for
it, nor his feelings and self-respect hurt. Otherwise the
poor-due would cease to have any meaning.
“O ye who believe! Render not vain your almsgiving
be reproach and injury, like him who spendeth his wealth
only to be seen of men” (2 : 264).
A Tradition reveals that three persons will enter the
hell first. One of them will be the man who distributed
alms to earn the reputation of being generous and
philanthropist. Another Tradition contains a sterner
warning:
“He who gives charity to be shown off (by men) he in
fact (put up) rivals (with God)” (Mishkat).
These are the pre-conditions of the poor-due. Strict
adherence to them alone will make the poor-due a source
of piety and purification. What a lofty moral it preaches
and how greatly it differs from the ordinary almsgiving. It
can be easily concluded from the pre-conditions that a
severe self-examination is of paramount importance while
paying the poor-due. It is kind of prayer surrounded by
innumerable hostile forces which are always on the ready
to give it a fatal blow. In this regard the attitude of the
righteous men is specially mentioned in the Qur’ān.
“And feed with food the needy wretch, the orphan and
the prisoner, for love of Him, saying: we feed you for the
sake of Allāh only. We wish for no reward nor thanks
from you” (76 : 8-9).
“And those who give that which they give with hearts
afraid because they are about to return unto their Lord”
(23 : 60).
What to say of pride, exultation, ostentation, or
causing injury to the beneficiary’s self-respect, a Muslim
is full of fear and awe when he is paying the poor-due.
The fear and awe that his innerself might have played
some mischief on the sly which would undo his good
deeds. He is afraid that on the Day of Judgement when he
will appear before Allāh he might find that all his good
work in helping and feeding the needy has come to
naught.
Help of the Poor

Let us now turn to the secondary objectives of the
poor-due. It provides basic necessities to the poor
Muslims. The Prophet (peace be upon him) said:
“Verily Allāh has ordained the payment of Zakāt on
them (Muslims). It will be taken from the rich and returned
to their poor” (Muslim).
Similarly, the Qur’ān, which regards the payment of
the poor-due to be a mark of the righteous Muslim,
mentions its details in the following words:
“And giveth his wealth, for love of Him, to kinsfolk
and to orphans and the needy who ask and to set the slaves
free” (2 : 177).
These quotations make it quite obvious that there is
also a social and economic aspect of the poor-due without
which its Islamic concept remains incomplete. A person
who sets apart a portion of his income for the poor,
undoubtedly arranges for the purification of his soul. Still
this act alone will not suffice for the construction of this
pillar of the Faith. This act will attain its true object, and
subscribe to the completion of the third pillar of the Faith,
only when he would actually pay that portion of income to
deserving men. It is true that the primary objective of the
poor due is the purification of the soul but it is equally
true that unless it serves the needs of the poor, its real
purpose will remain unattained. This duty will be done
when the poor-due will reach their hands. That is the
reason why the Qur’ān has regarded the poor-due as a
right of the poor on the affluent class of the society.
“And in whose wealth there is a right acknowledged
for the beggar and the destitute” (70 : 24-25).
This is a right for which an Islamic Government will
be prepared even to fight. It is amply illustrated by the
instance of the Caliph Abū Bakr (may Allāh be happy
with him) cited above. Although this objective of the
poor-due is of secondary importance, yet its vital position
in Islam cannot be underestimated. It possesses a superb
importance in this world and in the Hereafter.
The following Traditions will give an idea of its prime
importance:
1. “One who eats to his full appetite while his
neighbour starves is not a true Muslim” (Mishkat).
2. On the Day of Judgement Allāh would say:
“O Sons of Adam, I asked you for food and you did
not give it to me”. Man will reply: “My Lord, how could I
provide food to you when You are Yourself the sustainer
of all the worlds”? To this Allāh would say: “Do not you
remember that one of your fellow-beings, who was
starving, begged for food and you refused it to him”?
(Muslim).
It proves beyond any doubt that Islam is acutely
sensitive to the needs of the poor and the destitute. The
importance it attaches to the fulfilment of the needs of the
poor is something out of the ordinary.
Support of Islam
Among the secondary objectives of the poor-due one
is the help and support of Islam. While giving the details
of the beneficiaries of the poor-due the Qur’ān says:
“The alms are only for the poor, and the needy, and
for those who collect them and those whose hearts are to
be reconciled, and to free the captives and the debtors and
for the cause of Allāh and for the wayfarers” (9 : 60).
The words “the cause of Allāh” denote the struggle
made for Islam, particularly for meeting the requirements
of the holy wars. It clearly means that meeting the
financial requirements of the holy war is also an objective
of the poor-due. In view of this objective the Muslims
have been repeatedly exhorted in the Qur’ān to this effect:
“And strive with your wealth and your lives in the
way of Allāh” (9 : 41).
When the Qur’ān describes the qualities of a righteous
Muslim, there is one quality which is invariably
mentioned and that is: “they wage a war in the cause of
Allāh with their wealth”. Its meanings are quite obvious. It
connotes that whatever expenditure is to be incurred on
holy war, it should be provided by the Muslims from
personal wealth.
It is admitted on all hands that the protection and
support of religion is not an ordinary matter. As such
expending of personal wealth for this purpose has great
importance. While enjoining holy war the Qur’ān says:
“Spend your wealth in the cause of Allāh and be not
cast by your own hands to ruin” (2 : 195).
It signifies that the non-supply of funds for the
protection and support of religion is tantamount to inviting
destruction both in this world and in the Hereafter.
Something which offers protection from destruction, both
in this life and the After-life can never be regarded as a
matter of little consequence.
The Quantum of the Poor-Due

After knowing the objectives of the poor-due, it would
be asked as to what should be the amount of the poor-due?
The answer is “The amount which is sufficient for the
three objectives stated above.” On the one side it should
purge the heart of the love of wealth. On the other, the
scourge of poverty and hunger should be wiped out and
the funds required for the protection and security of Islam
collected.
Because of the nature of these expenses a fixed scale
of the poor-due could not be evolved. In a situation like
this the best course would be to go on contributing to this
noble cause and pay as much as one can. A righteous
Muslim does not believe that doing good is more than
enough. It is against his religious fervour to be satisfied
with any of his pious performances. The Qur’ān exhorts
the Muslims time and again to spend in the path of Allāh.
This exhortation made such an impact upon the
companions of the Prophet (Allāh be happy with them)
that they were not satisfied even with the greatest of
sacrifices. For fear of still falling short of their obligation
they asked for the fixation of the exact amount they were
required to pay:
“And they ask thee what they aught to spend” (2 :
219).
In reply to this they were told to give away everything
in the path of Allāh that was in excess of their genuine
needs:
“Say: What you can spare” (2 : 219)
This verse is indicative of the standard required for
spending in the way of Allāh. It states in clear terms the
two secondary objectives of the poor-due. It lays down
that as long as the individual needs of the poor and the
collective requirements of Islam are not fully met the
demand on the well-to-do Muslims to spend in the path of
Allāh will continue. They will not be absolved of this duty
even if they have already spent heavily on this account.
But ordinarily such a situation hardly arises when it is felt
that all the needs of the religion and Muslim Society have
been fully met. It means that the well-to-do Muslims will
have for ever before them an unending demand for
spending in the path of Allāh. As long as this demand
persists their sense of duty will urge them to fulfil it and
they will never rest content or feel that they have done all
that was required of them. Thus the actual decision as to
how much is to be given by way of poor-due and in the
path of Allāh is left to the religious fervour of the
Muslims.
Islam is not utopian in character. It is a practical
religion and does not dream of ideals which are
impracticable. It keeps all the realities of life in view. Like
other articles of the Faith, it has not let the question of the
poor-due to the religious spirit of its followers allowing
them to spend to the extent they liked. It has fixed a
certain limit of the poor-due. This is of course the
minimum limit for such objectives of the poor-due which
make it a pillar of Faith. In the fixation of this limit Islam
has kept human needs and expediencies fully in view.
As Islam was addressed to each and every class of
people including of different financial status, calibre and
abilities, a limit of the poor-due seemed but necessary. It
was also necessitated by the fact that for the majority of
mankind things defined in exact terms are more suitable
than theoretical propositions. They find it easier to comply
with an order if it is given with precision and exactness.
Secondly, the religious passion among men is not
equal. There are people who have a tendency of
capitalising on marginal concessions. This made it
necessary to prescribe such minimum limits of the
fundamentals of Islam as were imperative for becoming
an ordinary Muslim.
Thirdly, the poor-due has not been made obligatory
merely for the purification of one’s soul. To help the poor
and to protect and support the religion are also some of its
objectives. So far as the purification of the soul is
concerned, it could be left to an individual’s own religious
zeal. He would pay it if he was prepared to face the
consequences of being a defaulter. But since its objectives
also include the help of the poor and the protection and
support of Islam, and these matters are concerned more
with this world than the Hereafter, it could not be entirely
left to one’s own discretion. It will be wrong to think that
Allāh has attached so little importance to the material
needs of the poor that He would merely provide incentives
and leave this matter to the people. In such a situation the
rich would throw some loaves to the starving faction of
the society whenever touched by their misery; or they
would contribute a few coins for the protection and
support of religion; or remain indifferent in either case.
These are no doubt the secondary objectives of the poor-
due yet the importance attached to them by Islam is of a
high degree. The very importance implied that this matter
was not to be left to the whims and moods of the people. It
was raised from a moral obligation to a legal duty. This
legal force ensured the initial arrangements for the help of
the poor and protection and support of Islam.
The legal quantum of the poor-due is briefly stated
below:
1. On agriculture produce of the irrigated lands 5%
and non-irrigated lands 10%.
2. On jewellery, merchandise and cash 10%.
3. On animal pastured on public lands 1½% to 2½%
4. On minerals and earth deposits 20%.
For every well-to-do Muslim it is a legal tariff. It
cannot be reduced because this is the initial and inevitable
limit of the poor-due. If it goes by default, this pillar of the
Faith will remain incomplete and the edifice of Islam
would not be raised. Any reduction in this limit is out of
question because what the prescribed rate of the poor-due
yields is insufficient for the objectives set forth for it.
These objectives warrant that a Muslim should not be
content with stipulated rate of the poor-due only. He
should pay much more than that. This voluntary payment
should be a permanent feature so that there is a maximum
possibility for the materialisation of these objectives.
Although payment in excess of the prescribed rate is a
discretionary matter yet it would be wrong to presume that
after making this payment one has fully acquitted himself
of his legal obligations. As far as the first category of
objectives is concerned one may be free of his liability
when he has paid the prescribed rate of the poor-due. The
Islamic law may not make any further claim from him on
this behalf. But this would not be the position in regard to
the other two categories of objectives. He will still be
bound to both of them. The Prophet (peace be upon him)
once said:
In the wealth of a Muslim his other religious fellows
have a share over and above the poor-due” (Tirmidhi).
It means that a Muslim is not free of his fiscal
responsibilities even after the payment of the prescribed
poor-due. There may still be a claim on him. This claim
can be of three kinds, such as the claim of the soul for its
purification, the claim of the poor for their help; the claim
of the religion for its support and protection. These claims
will be justified because the love of wealth may still
persist in the heart of an individual. Hunger and starvation
may still plague a society and the religion may still be in
need of support and protection. As far as the purification
of the heart is concerned it cannot be attained even if one
gives his entire wealth away under legal pressure. It can
come about only through voluntary spending. Compulsion
and force would achieve nothing. Since the objectives of
the other two categories can be achieved by means of law,
they acquire the character of legal rights also. It leads us
to the inference that if a Muslim Society fails to make an
adequate arrangement for the protection and support of
Islam, this moral obligation is transformed into legal
obligation. In the light of the above mentioned saying of
the Prophet (peace be upon him) an Islamic state will be
competent, rather liable, to levy a tax over and above the
poor-due on the affluent class of the society. This
arrangement will provide the funds required for the needs
of the poor and for the protection and support of Islam.
It seems pertinent to add here that in Islam the concept
of a rich man is different from its usual sense. A Muslim,
who at the end of a year, possesses wealth in cash or kind
equivalent to 52½ tolas of silver, is to be counted as a rich
man in this context.
Management of the Poor-Due

Islam has given definite injunctions as to how the
poor-due should be collected and spent. Except the poor-
due one is free to give all alms as one likes. This freedom
is not allowed in the case of the poor-due. In this respect it
is to some extent similar to the prayer which is performed
in congregation. It has like-wise a collective system. An
Islamic state collects the poor-due through its revenue
agency and distributes it among the deserving people. No
one can refuse to pay it to the government. The Qur’ān
prescribes its beneficiaries and specifies the heads of its
expenditure. It also makes a special mention of those who
work for the collection of the poor-due. This specification
of the Qur’ān goes to prove that the collection and
distribution of the poor-due by the government is a
religious obligation of the state and an accepted feature of
the Islamic system. The practice in vogue in the times of
the Prophet (peace be upon him) and his well-directed
caliphs (Allāh be happy with them) corroborates this view
point. During the reign of the Caliph Abu Bakr (Allāh be
happy with him) some people refused to pay the poor-due
to the government and he fought against thim. He
declared:
“By Allāh, if they withhold from me even the tether of
a camel which they used to render to the Prophet (peace be
upon him), I would fight against them for it” (Muslim).
The words “withhold from me” make it clear that the
poor-due is to be given to the government. The words
“fight them for it” reveal that the disobedience against of
this order amounts to revolt–an act which will be of no
help, neither here nor in the Hereafter.
Such incidents took place in the reign of other well-
directed caliphs also. Some of the tribes were exempted
from this order. They were permitted to distribute the
poor-due collected by them among the poor-folk of their
own areas. It is remarkable that they were exempted by
the government and did not do so on their own. This
departure from the rule was nothing but an official device
necessitated by administrative expediency.
Such a system is necessary because of the following:
1. It is in accordance with the genius of Islam,
which happens to be collectivist in character. What Islam
wants to impart to the world can be attained only through
its collective system. It enjoins the Muslims to live as a
well-organised and disciplined society and to form a
social order dominated by a maximum degree of
discipline and collaboration.
2. Second: It was necessitated by considerations
such as the welfare of the poor, extensive needs of the
religion and the defence of Islam. One important thing
that could not be overlooked was the slackness of the rich
in regard to their duty to the poor and the religion. In order
to meet such a situation and also to ensure that these rights
were fully protected, the responsibility of its collection
was reposed in the government.
If the exigencies of the collective system of the poor-
due are kept in view they will provide an answer to the
question as to what would be the course for the payment
of the poor-due in states where the institution of Islamic
Government does not exist. The establishment of prayer,
especially the weekly and bi-annual prayers (prayers of
Friday and Eids) demands that it should be led by the
caliph or his assistant. But it does not imply that in his
absence each Muslim should say his prayers separately.
The alternative provided in such a situation is that the
Muslims of each locality should form an organisation of
their own and appoint one of them to lead their prayers.
Similar is the case of the poor-due. It does not really
matter if the institution of an Islamic Government does not
exist for the collection of the poor-due. The cardinal
principles of Islam and its over-all conduct provide an
alternate course in such a situation. As Muslim
communities join hands to build their mosques, gather in
them and pick a man to lead their prayers, they should in
the same manner arrange for the collection and
disbursement of their poor-due. The Muslims are enjoined
to establish a Public Treasury (Bait-ul-Mal) for this
purpose. This agency should be entrusted with the task of
collection and distribution of the poor-due. In the absence
of a state agency such an institution would ensure the
fulfilment of the objectives of the poor-due to the
maximum possible extent. If this arrangement is not made
the entire Muslim community of that locality will be at
fault.
Variety of Terms used for the Poor-Due

In the religious terminology of Islam two more terms
also occur for the poor-due. They are alms (Sadaqa) and
spending in the name of Allāh (Infāq Fī Sabīlil Allāh).
The literal meanings of the poor-due have already been
stated above. It would be relevant to discuss the meanings
and significance of the two terms, just mentioned. The
term Sadaqa comes from the word (Sidq) which means
righteousness and sincerity in the giver, but also proves
that he has these virtues in him. Similarly, Infāq Fī Sabīlīl
Allāh means spending in the service of Allāh. The
ultimate objective of the poor-due is to win Allāh’s
pleasure. Zakāt (the poor-due) has been called spending in
the name of Allāh as it is indicative of its real spirit. Thus
these three terms are not only three different names of one
and the same thing, they are also different aspects of the
same reality.
So far as the Qur’ān is concerned it uses all the three
words in the same sense and connotation. Whatever is
spent to please Allāh is the poor-due (Zakāt), almsgiving
(Sadaqa) and expenditure in the service of Allāh (Infāq Fī
Sabīlil Allāh) at the same time. It is immaterial whether
this expenditure relates to the legal tax (Zakāt) or
voluntary alms. None of these words is meant to denote
specific meaning of legal or voluntary alms and can be
used alternately. It is for obvious reasons that the attention
of the Qur’ān and Tradition is focussed on the real
objective and purpose and not on the legal aspects of the
matter they are dealing with. In Islamic Jurisprudence the
poor-due (Zakāt) is the expenditure which is legal and
compulsory while the terms almsgiving (Sadaqa) and
spending in the service of Allāh (Infāq Fī Sabīlil Allāh)
are used exclusively for voluntary alms. As jurisprudence
is another name for law such differentiation of the terms
was but necessary for its own purpose. The case of the
Qur’ān and the Tradition is very much different from
jurisprudence and they have considered any
discrimination in these terms unnecessary.
FASTING (Saum)
The fourth pillar of Islam is “fasting”. The technical

term for it is (Saum) or (Sayām) which literally means to
be at rest. It has been so named for the reason that while
one is keeping fast he abstains from eating, drinking and
sexual intercourse from dawn to dusk.
Special Significance and features of the Fast

The injunctions in regard to the fast given in the
Qur’ān reveal that it has numerous advantages and
blessings. Some of these are of fundamental importance.
In order to understand the importance of the fast it is
essential to understand its following redeeming features.
Fast: A Source of Piety

The first and foremost quality of the fast is that it
creates piety and fear of Allāh. The Qur’ān, the Tradition
and the human reason provide ample evidence to this
effect. This fact has been explicitly stated in the Qur’ān
where it makes fasting obligatory.
“ O ye who believe, fasting is prescribed for you, even
as it was prescribed for those before you, that ye may ward
off evil” (2 : 183).
A saying of the Prophet (peace be upon him) signifies
the same thing in the following words:
“Fasting is a shield for you (as it saves you from sins
in this world and would protect you from hell in the
Hereafter)” (Muslim).
“Fasting is a shield against sins” is a reaffirmation of
the fact that fasting makes a man pious. It is further added
that:
“When any one of you is observing the fast, he should
neither use indecent language nor speak aloud. If someone
kicks up a row and abuses him he should tell him that he is
observing fast” (Muslim).
It means that although a Muslim has always to shun
abusing and altercation, it becomes all the more essential
when he is keeping fast. If he is not immune from these
things in everyday life, he should at least avoid them
during the fast. This saying of the Prophet (peace be upon
him) is in fact a declaration that fasting is an accepted
means of attaining piety and fear of Allāh. It is an
accepted means of piety and in one respect or the other
has a singular significance.
On this point the evidence of the Qur’ānic verses is
more than sufficient. There is no need to advance any
argument in support of this contention. But for the
purpose of greater satisfaction it would not be
inappropriate if this fact is also verified by reason. Let us
consider as to how and why fasting creates piety and fear
of Allāh in man.
First of all let us see what piety (Taqwā) really is.
After knowing its precise meanings we will be in a
position to understand as to how it is inculcated by fasting.
Piousness (Taqwā) is the name of that profound care for
saving ourselves from the displeasure of Allāh which
urges one for virtue and dissuades him from vice. In other
words it is actually a state of mind which forms a practical
attitude that helps attain the obedience and pleasure of
Allāh. One who is obsessed with such a feeling thinks all
the time of nothing except the pleasure of Allāh. He is
always afraid lest he should do some thing which would
displease Him. He is always worried lest he should miss
anything which would please Him.
How this desire and effort of attaining the pleasure
and escaping the displeasure of Allāh is achieved. It can
only be achieved if one has full control of himself and
does not go by his whims. It means that the only way of
attaining piety is that one does not leave his self unbridled
and his desires unrestrained. It is clear from the following
verse of the Qur’ān:
“But as for him who feared to stand before his Lord
and restrained his soul! From lust, Lo! The Garden will be
his home” (79 : 40-41).
Now let us see what really the fast is? Three things are
pre-requisite for the fast i.e., one should not eat, drink and
copulate from dawn to dusk. In other words, one should
totally abstain from the three demands of the self. These
three things occupy vital place in the collective demand of
the self. No other demand of the self is as important, as
all-pervading and as forceful as these. On the one hand,
these demands are so pressing that one is subdued by
them. On the other hand, they are not merely desires but
instinctive urges of man also. Not only man’s own
existence but also his progeny depends on them. He is
always in need of eating and drinking to keep himself
alive and needs sexual contact for progeniture.
This latter position of these demands makes them
doubly forceful. Their resistance becomes still more
difficult on that account. The fast imposes the strongest
check on these forceful demands. For full one month one
keeps them at bay for twelve to fourteen hours a day. One
feels such an acute thirst that he can hardly speak
properly. He finds cold water at hand to slake his thirst.
He feels an urge to drink but the fast deters him and he
becomes helpless. Similar is the case of the other two
desires. Imagine what power of restraint and contentment
this exercise of thirty days will create in him. If one can
keep under his control such strong instinctive urges for a
considerable length of time, it should not be expecting too
much of him that he would be able to subdue his other
desires even more conveniently. It is a fact which cannot
be denied. The admission of this fact really means that the
fast creates in one full power of controlling his self and
the urges emanating from it. It is a power with which he
can easily beat down mischievous behaviour by his own
self or of the Satan, in his adherence to the path of religion
and Divine injunctions. In short, it makes him pious and
fearful of Allāh in the true sense.
There is also another factor which makes the fast a
strong source of piety. The Prophet (peace be upon him)
has referred to it in the following words:
“Fast is free from hypocrisy” (Fathul Bāri).
The absence of the element of hypocrisy in a prayer is
a guarantee of the fact that it brings a man near Allāh.
There can be no better and reliable source of piety than
prayer. It would not be wrong to regard it as the richest
food for piety. What doubt could there be in its being an
effective means of piety when the Prophet (peace be upon
him) has declared it as a permanent quality of the fast that
it is free from hypocrisy? If prayers, which are not
altogether immune from hypocrisy, can enrich one with
the wealth of piety, such devotions which are absolutely
free from it would definitely do more.
There is no secret about the fact that the fast is
immune from hypocrisy. It is a kind of prayer which
happens to be negative in character as it does not come
into effect by doing certain acts (as in the case of prayer,
poor-due and pilgrimage). Unlike other prayers it comes
into effect by not doing certain acts. Obviously such a
prayer can neither be seen nor heard by any one. A prayer
which can neither be seen nor heard can have no chance of
ostentation of hypocrisy. Thus among all the articles of
faith the fast alone has this distinction that the devil of
hypocrisy cannot attack it.
Apparently it was because of this distinctive position
that the Qur’ān used the words “They may ward off
(evil)” (2 : 183) for the fast alone. Injunctions in regard to
no other prayer contain these words although it is an
established fact that every prayer creates virtue and piety.
It is also because of this distinguished position of the fast
that Allāh has regarded it as “His” or “for Him” and for
the purpose of reward and remuneration regarded it as the
weightiest of all.
“Every good act that a man does shall receive from
ten to seven hundred rewards” says Allāh “but the fast is
an exception because it is for “Me” alone and I will give
its rewards as much as I like. He who fasts abandons the
lust and cravings of his appetite for My sake” (Muslim).
“Fast is for Me” signifies the fact that there is no
hypocrisy in the fast.
If the purpose of the fast is to create piety and virtue
in man than piousness is the real touchstone of fasting. If
fasting lies in the abstinence from eating, drinking and
sexual intercourse then it means that one should be away
from all such things which displease Allāh. If a person not
only controls these cravings but also subjects all his
passions to the Divine injunctions he keeps the fast in the
true sense. Otherwise his fast is but starvation. Fasting is
not abstinence from food and sexual contact. This
abstinence is only a mark and technical form of the fast. If
someone is contented with its apparent and physical form
alone he is akin to one who goes round the domain of the
fast and does not enter it. The Prophet (peace be upon
him) has said:
“How many fasters there are for whom hunger and
thirst are the result of their fast” (Darimi).
What kind of persons are they is explained in another
saying of the Prophet (peace be upon him):
“If a person does not abstain from telling lies or doing
wrong when he is observing fast, let it be known to him
that Allāh does not want that he should stop eating his
food” (Bukhari).
These sayings have made it clear that the real purpose
of imposing restrain over the three appetites of man was to
control his self through this exercise and training and if
his nefarious activities continue even when he is
observing the fast, it proves that he has either failed to
grasp the real objective of the fast or he is no better than
the one who does not observe it. As a matter of fact there
is no difference between the person who does not keep
fast and the one who keeps it without fulfilling its real
purpose.
Fast: An Essential Means of Acquiring a Life of Piety

The second great importance of the fast lies in the fact
that it is indispensable for acquiring the required standard
of piety. Fast does not pave the way for piety but
nevertheless it cannot be attained without it. There are
other virtues and good deeds which foster piousness but
the fast surpasses them all. No other act can serve as a
substitute for fast.
This fact is revealed by the Qur’ānic verse:
“Even as it was prescribed for those before you” (2 :
183).
If this verse was meant to convey that the fast has
been prescribed for the Muslims so as to create in them
the qualities of the pious life, then there was no need for
the addition of these words. Because then the purpose of
the addition of these words would have been the statement
of a historical fact only, while it is an established fact that
the Qur’ān is far above the recording of historical facts as
such. It does not say even a single word unless it has a
religious significance. This religious significance can be
no other than the one that the importance of fasting for a
pious life may be fully emphasised. The Muslims were
made aware of the real objective of fasting as well as the
reason for its prescription in Islam. It was also to
emphasise upon them that for attaining the required
standard of piety fasting was of superb importance. For
this purpose no other act could replace fasting. If it were
not so the fast would not have been a pillar of faith in
every Divine religion. Its prescription proves that, like
prayer and poor-due, the fast has a natural affinity with the
Divine religion. In the absence of the fast its disciplinary
system of prayer would not be complete.
As regards the question as to why the fast is necessary
for acquiring the essence of piety, it would be useful to
reconsider the discussion already made which highlights
the point how the fast creates piety in its observer? It is an
established fact that the fasting is a very brief and
effective exercise for creating self-discipline in man. It is
also an admitted fact that the fast is a kind of prayer which
does not include any element of hypocrisy. These two
facts combined are sufficient to convince us of its
importance for piety. If not fully, to a great extent at least,
they explain the reason why fasting is so indispensable for
an ordinary man. The other questions in this regard will be
answered in the discussion that follows:
Fast: The Index of the Islamic Concept of Piety

The third importance of the fast is that in many
respects it is the exponent of the real spirit of Islam. The
concept of religion given in the Qur’ān is reflected in the
fast with all its important details. It means that the fast
does not make a man pious in deeds but in thought and
outlook also. It imparts piousness and spells out its full
significance. This point is elucidated by the following
saying of the Prophet (peace be upon him):
1. “He who goes on fasting all his life, his fast
becomes void” (Bukhari).
2. “You should strictly refrain from the fast
extending continuously over two or more
days” (Muslim).
3. In the course of a journey the Prophet (peace be
upon him) saw a crowd of men gathered round a person.
Inquiry revealed that a traveller was keeping fast and men
had collected about him. The Prophet (peace be upon him)
said:
“It is no good to keep fast during a journey, the
hardship of which is beyond the strength of an ordinary
man” (Bukhari).
4. A companion of the Prophet (peace be upon him),
who lived somewhere outside Medina came to the Prophet
(peace be upon him) and went back after meeting him.
After a year he came again. On this visit he was much
reduced in health. He felt that he has not been recognised.
He asked the Prophet (peace be upon him) if he had
recognised him. The Prophet (peace be upon him) replied
that he did not. The visitor said that he was the same
person who had come last year. The Prophet (peace be
upon him) asked what had happened to him because last
year he looked bright and healthy. He replied that ever
since his visit last year he had taken his food once a day
only (he had been keeping fast). When the Prophet (peace
be upon him) heard of it he said:
“Why did you torture yourself?” (Abū Dāwūd)
If we consider the far-reaching implicatins of these
traditions we will discover that the fast enunciates a
revolutionary concept of piety. These traditions emphasise
that the piety, which is the main objective of the fast, is
not self-effacement. It is self-control. In other words it
does not foster piety alone. It also reveals those of its
secrets as are very little known and understood. When we
hear of the fast, what immediately comes to our mind is
the perpetual denial of the demands of the self. He who
denies more of them is held in higher esteem in the realm
of piety. The Qur’ān says:
“But as for him who feared to stand before his Lord
and restrained his soul from lust” (79 : 40).
The fear of Allāh (piety) is not attained if the self is
restrained from its passions. But the import of the above
mentioned sayings of the Prophet (peace be upon him) and
the fast itself, signify that this is certainly not the meaning
of this verse of the Qur’ān. The true significance of the
fast in Islam is quite different. What it expects of man and
what it really means by Bir (virtue) and Taqwā (fear of
Allā) is only this that man should not let his ‘self’ go
unrestrained. He must check his ‘self’ from following its
whims and subject it to the Divine injunctions. It does not
mean that he should mortify his ‘self’ with perpetual
tortures and kill its instinctive urges. In the opinion of
others it may be a very high and noble purpose, but in
Islam it is something reprehensible. It is neither a correct
mode of devotion nor is consonant with the true spirit of
Islam. Judged by the Islamic standards it is not virtue but
its opposite. The existence of the fast is a constant
reminder of this reality. Some other sayings of the Prophet
(peace be upon him) relevant to this subject are given
below:
1. “Do take the meals at dawn before starting the
fast. It has a great blessing” (Muslim).
2. “As long as people will hasten in the breaking of
the fast (at the stipulated time) they will be in
a state of goodness” (Muslim).
3. “Divine religion shall dominate as long as people
will make haste in breaking their fasts (at the
stipulated time)” (Abū Dāwūd).
4. “Allāh says that My most beloved person is one
who hastens to break fast (at the stipulated
time)” (Tirmidhi)
The vital and revolutionary fact disclosed by the
traditions quoted earlier is further highlighted by the latter
traditions, and make this concept perfect. The traditions
quoted earlier revealed that piety did not mean self-
effacement but self-control. The latter traditions explain
that this self-control includes ‘discipline of views’ and
‘discipline of liking’ also. In other words as ‘self’ is made
subject to the Divine injunction, similarly in the practice
of the Divine injunctions one should not exercise his
personal liking and opinion. The true piety is not attained
merely by withholding the self from the violation of the
Divine injunctions. It is imperative that in their
compliance, as in search for the pleasure of Allāh one
must not let his own opinion, predilection and liking to
count even if they appear to be subscribing to piousness.
Man should worship Allāh, both in the negation of
associates ascribed to Him and affirmation of His
Oneness, exactly in the manner he is ordained. As he kills
those passions which obstruct compliance of the Divine
injunctions, similarly he should not pay any heed to his
own views in matters relating to the dimensions of the
Divine injunctions. For him submission to Allāh and a life
of piety should constitute what Allāh and His Prophet
(peace be upon him) have ordained. He should comply
with, and abstain from, things exactly within the
framework of Divine injunctions. He should so behave
that his heart is satisfied with the belief that he has
complied with the Divine injunctions precisely as they are
prescribed. As a certain act of religion is compliance of a
Divine injunction, and its performance is piousness and
submission to Allāh, so is the fact that in his submission
he should confine himself strictly to the boundaries of the
Divine injunctions. He must strictly abstain from adding
anything of his own.
The self-control which the fast inculcates, includes in
its scope ‘the discipline of views’ and ‘the discipline of
liking’. This statement hardly needs any elaboration. It
will be observed that on the one hand these traditions hold
that the object of the fast is to foster piety. On the other
hand, they give a stern warning to those who observe the
fast without taking the meals preceding it. Such a person
deprives himself of a great blessing. Similar is the position
of the breaking of the fast. Delay in breaking the fast is
held as a mark of decline of virtue and faith. When these
two things are put together it will become clear that
keeping of the fast, without taking the meals preceding it,
and delay in breaking the fast are contrary to the object of
piety. Although both these things would have proved
helpful in the subjection of the self. They also seem to be
in line with the efforts necessary for attaining the purpose
of the fast. But the Prophet (peace be upon him) says that
the factual position is quite contrary. Why is it so? One
possible answer to this question is that the absence of
these two restrictions would have cleared the way for
interference. Because of personal opinions and likes and
dislikes of individuals the prescribed things of the fast
would not have been observed properly. The prescribed
time of the fast is of vital importance and any extention in
its duration is contrived for selfish motives. In fact it
amounts to projecting one’s own opinion and liking in the
matter of religion. If it is so, then it will be admitted that
the fast does not aim at ‘self-control’ only but also puts a
restrain over one’s opinion and liking in matters of
religion. The interpretation of the concept of piety which
the fast gives is comprehensive. It makes the freedom of
opinion and liking as much subject to the Divine
injunctions as it does the freedom of passions.1
1
This concept of piety and the above mentioned sayings of the Prophet
(peace be upon him) may seem strange to an ordinary man. But this very
strangeness is in fact a special trait of the true religions. The fact is that it
was in view of the understanding of the ordinary men that the Prophet
(peace be upon him) elucidated such things. He (peace be upon him) had
before him the history of earlier nations, instances of the distortion of other
religions and the philosophies of self-mortification and asceticism. He
(peace be upon him) knew that the Divine religion was not destroyed by the
worshippers of the ‘self’ but adulterated by the exaggeration and inflated
zeal of the pious. One thing that was most effected by this element was fast.
It was turned into a prolonged spell of starvation on the naive presumption
that the longer the fast, the greater would be the attainment of its objectives.
This concept went so far that self-mortification and asceticism became the
height of religiosity. This was the background in which the Prophet (peace
be upon him), in his capacity being Allāh’s final Messenger, considered it
apt to warn people and take all measures to protect Islam from the dangers
the earlier Divine religions had to face and which were ultimately
responsible for their distortion. He took special care to protect the fast from
becoming a refuge of the practices like self-mortification, abstention from
(…..Contd. On next
page)
If we glance at these redeeming features of the fast, it
will not be difficult to know why it has been regarded as a
pillar of Islam and why the edifice of Islam cannot be
completed without it.
Some Special Blessings of the Fast

After knowing that the fast invests a man with piety,
nothing important remains to be discussed on this premise
because one who attains piety would do what Allāh and
His Prophet (peace be upon him) enjoin upon him. This is
something which covers all the requirements of religion.
Still there are certain benefits which the fast yields as its
special blessings. It would greatly help us in
understanding the vital significance of the fast if we cast a
glance over them also.
1. The fast strengthens one’s faith in the sovereignty
of Allāh. It is dawn and time for the meals preceding the
fast. One is free to eat. Then comes the white line on the
(Contd. From previous page)
pleasure and asceticism. He made it absolutely clear that the duration of the
fast prescribed by Allāh was to be observed meticulously. If this restriction
is not observed its results would be disastrous. One would be labouring
under the impression that he is acting in accordance with the injunctions of
Allāh and he would benefit from it, while the actual position would be quite
different. Apparently it may be an act of piety and submission to Allāh, and
something intended for the pleasure of Allāh alone, but as it will not be
inconformity with the real spirit of Islam, it will demolish the real concept
of its prayer. This would result in a loss impossible to repair. If the flag-
bearers of the Divine religion were ignorant of their precise aim, how would
they perform their duty properly? If this vital significance is kept in view it
will bring home the importance of beginning and breaking the fast at
stipulated times, which otherwise appears an insignificant issue. In fact it is
a problem of maintaining the true concept of religion. Adherence to the
times prescribed for the beginning and closing of the fast is as a matter of
fact an indispensable endeavour for protecting the true spirit of religion.
Disregard of these limits would eventually lead to distortion in religious
matters. If the true concept of religion is tinged with streak of asceticism it
will not help the religion to maintain dominant position.
horizon and with its appearance one withdraws himself
from food. This abstinence from food and other pleasures
of life, despite their accessibility, will now continue till
evening. As the sun sets the fast comes to an end. One
must eat something to break it. This entire system of order
and compliance is such a manifestation of authority and
obedience which one does not find in any other act of
religion. This phenomenon makes the supremacy of Allāh
akin to an eyewitness account.
2. Fasting creates a wave of sympathy and fellow
feeling in an Islamic Society. The rich are made to
experience the pangs of poverty for one month
continuously. At least for thirty days it reminds them of
the hardships of starvation and hunger. This practical
experience and feeling creates in them a determination for
the amelioration of the poor. In this way fasting develops
in them the spirit of sympathy and spending in the way of
Allāh. For this reason the Prophet (peace be upon him) has
regarded the month of fasting as “the month of
sympathy”. It was the practice of the Prophet (peace be
upon him) that during the month of the fast (Ramadān) he
used to set all his slaves free. Nor did he ever deny a
beggar’s request.
“When it was the month of Ramadān he (the Holy
Prophet) emancipated every slave and gave charity to
every one who asked for it” (Mishkat).
According to the statement of Ibn ‘Abbas although the
Prophet (peace be upon him) was the most generous of
men, yet in the month of the fast his generosity became
extraordinary.
“Allāh’s Apostle (may peace be upon him) was the
most generous among mankind and he was (particularly)
most gracious in the month of Ramadān” (Bukhari).
3. Fasting strengthens the sense of equality. During
the month of the fast all members of the Muslim Society,
the rich and poor, the ruler and the ruled, the elite and the
ordinary, are in a similar position. All share an equal level
of obedience. Their faces reflect that they are slaves of
one Master and subject to Him in equal degree. This state
of mind purges them of all their notions of rank and status
and gives a complexion of equality to the whole Muslim
Society.
4. Fast prepares its observer for struggle in the cause
of Allāh. For this one has to endure the hardships of
hunger, thirst and other discomforts. One suffers all this
for the pleasure of Allāh. One spends his wealth and even
lays down his life for it. Such a feat can only be ventured
by one who has the strength of endurance. He alone can
go through these ordeals who has the power to persevere.
Fasting is the best training for it. It is the best way of
getting accustomed to hardships. For this reason the
Prophet (peace be upon him) regarded this month
(Ramadān) as “the month of patience” and called the fast
as “half patience”.
5. The method laid down for the prescribed fast
intensifies the feeling of national unity. It constantly
reminds them of their being the flag bearers of one
mission. The injunctions regarding the fast require that
every one should observe the fast in the prescribed month
(Ramadān). One who observes the fast should take his
meals little before dawn and break his fast at sunset
immediately. The institution of the fast is so planned that
the Muslims observe fast at the same time. What an ideal
arrangement it is for infusing the members of a
community with the spirit that they are working for the
same mission and engaged in the same campaign that even
their food is subject to a uniform order and discipline.
Conditions for the Attainment of the Objectives of the Fast
Like every other act of worship the objectives of the
fast can only be attained if:
1. It is observed with all its requisite formalities and
conditions. Sincerity of purpose, fear of Allāh and firm
faith that Allāh and Allāh alone is to be worshipped and
man is nothing but His humble bondsman, passion for
submission to His pleasure and craving for the betterment
in the After-life are some of the pre-requisites of the fast.
In the words of the Prophet (peace be upon him) fast is
observed with “faith and self-analysis”. If the fast is bereft
of the belief in the sovereignty of Allāh and humbleness
of man and hope for reward in the After-life, the fast is
reduced to bare starvation. In such a situation he who is
keeping the fast would be under the impression that he is
doing his duty and constructing a pillar of the faith while
actually there would be no such thing worth its name
even.
2. One must not rest contented with the obligatory
fasts only. He should also observe the non-obligatory fasts
also. By these fasts he will be constantly reminded of the
objectives for which the fast has been prescribed. Thereby
he will also be repeating the practical exercise of the
training of the self in months other than the one prescribed
for fasting. Complete detail as to the number of non-
obligatory fasts and when they are to be observed is given
in the traditions. Each individual can choose from them
such fasts as suits his capacity and circumstances.
THE PILGRIMAGE (Hajj)
The fifth and the last pillar of Islam is Pilgrimage.

Literally it means to make up one’s mind to visit a Holy
place. Technically this mode of worship is called
Pilgrimage (Hajj) because in it one intends to set out for
Ka‘bah.
The Importance of Pilgrimage

Every Muslim is duty-bound to perform the
pilgrimage once in his life-time, if he is an adult and has
the means to undertake a journey to Mecca. If any one
who despite his means does not go for the pilgrimage he
belies his own claim of being a Muslim. The Qur’ān says:
“And pilgrimage to the House is a duty unto Allāh for
mankind, for him who can find a way thither. As for him
who disbelieveth (let him know that). Lo! Allāh is
independent of all creatures” (3 : 97).
“One who is not held back by some genuine problem
or by a tyrant ruler and still does not go on the pilgrimage,
it makes little difference whether he dies a Jew or a
Christian” (Sunan-e-Kubra).
‘Umar, the Great (may Allāh be happy with him) is
said to have stated:
“He should die as a Jew or a Christian (he repeated
these words three times) who in spite of having the means
to travel and a peaceful passage dies without performing
the pilgrimage” (Sunan-e-Kubra).
As opposed to this, one who properly performs this
sacred rite has been commended so highly that nothing
better can be wished for.
“Nothing but the Heaven is the reward of an approved
pilgrimage” (Muslim).
“One who goes on the pilgrimage of the House of
Allāh and in the course of the pilgrimage neither commits
any sensual act nor any other sin he returns as innocent as
a new born baby” (Bukhari).
Why have Allāh and His Prophet (peace be upon him)
attached importance of the highest degree to the
pilgrimage, why in its absence the claim of being a
Muslim is worthless and how does it guarantee a safe
passage to Paradise? In order to find out the answers to
these questions we shall have to see what the pilgimage
really is? What has it got to do with the spirit of religion?
What part does it play in forming an intellect and a
character which is Islamic in outlook? How does it help a
Muslim in the performance of his duty of Allāh’s worship,
which is the sole purpose of his creation? We can learn all
this from two things: First: What is Ka‘bah where people
go on their pilgrimage? What was it built for? What
connection has it with Islam? Secondly: What rites are
performed in the pilgrimage and what concepts are at
work in these rites?
If all these points are studied in detail they will
explain why the pilgrimage has been given the importance
of the highest degree.
The Construction of Ka‘bah and its Significance

First of all let us see the history of the construction of
Ka‘bah and its significance. It was constructed about four
and a half thousand years ago by Ibrāhīm (peace be upon
him) and his son Ismā‘īl (peace be upon him).
“And when Ibrāhīm and Islmā‘īl were raising the
foundations of the House” (2 : 127).
Both the construction of Ka‘bah and the selection of
its site were decreed by Allāh.
“And (remember) when We prepared for Ibrāhīm the
place of the Holy House” (22 : 26).
When its constructin was completed they were
ordered to proclaim that a pilgrimage unto it was a duty.
“And proclaim unto mankind the pilgrimage”
(22 : 27).
The purpose and significance attached to this House
by Allāh are made clear in the following verse of the
Qur’ān:
“And when We made the House (at Mecca) a resort
for mankind and a sanctuary (saying): Take as your place
of worship the place where Ibrāhīm stood (to pray)”
(2:125).
“Lo! The first sanctuary appointed for mankind was
that at Becca (Mecca), a blessed place a guidance to the
people” (3:96).
“And (remember) when We prepared for Ibrāhīm the
place of the (Holy) House, saying: Ascribe thou no thing
as partner unto Me, and purify My House for those who
stand and those who bow and make prostration” (22: 26).
It means that this House is an embodiment of
goodness and blessing. It is a fountainhead of guidance, a
place of worship for the pious and a place the prayer is
directed towards and centre of the Unity of Allāh. A
careful study would reveal that these merits have a close
affinity with each other. It would be more true to say that
these are the various facets of a comprehensive merit. A
place which is the centre of the pure unity, must be a place
the prayers are directed to. Logically a place which is the
centre of the true unity should also be the lighthouse of
guidance and goodness.
In the discussions already made in this book we have
seen that in faith, the Unity of Allāh, and in practice the
stipulated prayer constitute the essence of religion. If the
Ka‘bah is a point where the Unity and the prayer converge
then it would be right to say that it is the centre of the
entire religion. For this reason it has been regarded by
Allāh as “His own House”. It clearly means that Ka‘bah is
the house or the centre of the Divine religion.
How did this sacred House built by Ibrāhīm (peace be
upon him) become the abode of Divine religion and the
centre of Islam? In order to understand this question we
must know the background of its construction. It is also
important to know that when its construction was
completed what practical steps were taken to attain the
objectives which led to its construction. Following is the
background of its construction:
When Ibrāhīm (peace be upon him) was forced by his
people to migrate he abandoned his house and set out for
religious preaching and inviting people towards
righteousness. After visiting a number of places he at last
arrived in the barren valley of Mecca. It was here that the
famous incident of Ibrāhīm’s dream occurred. He dreamt
that he was sacrificing his son (Ismā‘īl) with his own
hands. When he mentioned this dream to Ismā‘īl (peace be
upon him) he immediately conceded that Allāh’s
command must be obeyed. He assured his father that he
would undergo the sacrifice with patience and obeisance.
Ibrāhīm (peace be upon him) laid down his son on the
ground and placed the knife across his throat. When he
was about to perform the sacrifice he heard a voice
saying:
“Ibrāhīm hold your hands. You have verified the
vision. We have ransomed Ismā‘īl. A big sacrifice shall be
his ransom”.
The whole life of Ibrāhīm (peace be upon him) was
full of trials. This incident of the sacrifice was the last in
the sequence. His success in this ordeal opened a vista of
Divine reward for him. He was given a good tiding from
Allāh:
“I have appointed thee a leader for mankind” (2:124).
This ceremony of installing Ibrāhīm (peace be upon
him) as a leader of mankind started with the Divine orders
for the erection of Ka‘bah and proclamation and
injunctions referred above.
Two redeeming features of this incident are to be kept
specially in mind:
1. The incident of the sacrifice occurred at Minā, a
place situated close to Mecca.
2. The determination which Ibrāhīm and Ismā‘īl
(peace be upon them) showed for turning the
vision into an accomplished fact is designated
by Allāh as “Islam” which means (surrender
or submission).
“Then, when they had surrendered (to Allāh) and had
flung him (Ismā‘īl) down upon his face” (61:103).
In order to achieve the objectives of its construction
the following steps were taken:
When the construction was started its venerable
builders prayed to Allāh for the fulfilment of its objectives
in the following words:
“And when Ibrāhīm and Ismā‘īl were raising the
foundations of the House (both of them supplicated): Our
Lord, accept from us; surely thou art All-Hearing and All-
knowing. Our Lord! And make us submissive unto Thee,
and of our progeny a nation submissive unto Thee, and
show us our ways of worship, and relent towards us. Thou
art the Relenting, the Merciful” (2:127-128).
This prayer shows that the purpose for which Ka’bah
was being built wil be completed by the progeny of its
builders.
This point needs special attention that in his prayer
which asks that the venerable group be blessed with
certain qualities, the word used is “Muslim” which means
“One who submits”.
When the construction of Ka‘bah was completed
Ibrāhīm (peace be upon him) did not take his son and wife
to some other place. He settled down with them in that
barren plain near Ka‘bah so that the “group submissive
unto Thee” would be born near it. Ibrāhīm (peace be upon
him) himself prayed:
“Our Lord! Lo! I have settled some of my posterity in
the uncultivable valley near the Holy House, our Lord!
That they may establish proper worship” (14:37).
“That they may establish proper worship” means that
they may render service to Allāh, follow and preach His
religion. It has already been explained that the prayer is
the essence of the faith and the establishing of prayer is
nothing but the establishment of entire religion.
How would this obedient group “a nation submissive”
emerge out of the posterity of Ismā‘īl (peace be upon
him)? How would it know the way of true submission to
Allāh? For this purpose they uttered the following prayer:
“Our Lord! And raise up in their midst a Messenger
from among them who shall recite unto them Thy
revelations and shall teach them the Book and the wisdom
and shall purify them” (2:129).
It need hardly be mentioned that those were the two
prayers which were blessed by Allāh and ultimately
materialised in the person of the Prophet Muhammad
(peace be upon him) and his companions (may Allā be
happy with them). This venerable group was known as
“Muslim” and “a nation submissive”. It was so named
because Ibrāhīm (peace be upon him) had remembered
them in his prayer with this word and name. In other
words it was Ibrāhīm (peace be upon him) who gave this
name to them. This fact is also confirmed by Sūrah “Hajj”
of the Qur’ān.
These facts make it quite clear why ka‘bah is the
centre and fountainhead of Islam.
Rites of the Pilgrimage

Let us now take up the rites and ceremonies that are
performed during the pilgrimage.
When a Muslim sets out on the pilgrimage he makes a
declaration of his intention at a specified stage near
Mecca. In technical terms it is called “Ihrām. Before
entering into Ihrām, and putting on the garment specified
for the pilgrimage, he has to take a bath or perform
ablution. After the bath he replaces his ordinary dress by
the pilgrim’s sacred robe. It consists of two seamless
sheets. One is wrapped round the waist and the other
thrown loosely over the shoulder. Then he performs two
rak‘ah prayers and makes a formal declaration of his
intention of making the pilgrimage. He addresses Allāh
and recites aloud:
“Labbaika! Allahumma! Labbaika! Labbaika! Lā
shārīka Laka! Labbaika! Innal Hamda wan Naimata
Laka, wal Mulka Lā Shārīka Laka!
“I stand up for Thy service, O Allāh! I stand up! I
stand up! There is no partner with Thee! I stand up! I stand
up! Verily Thine is the Praise, the Blessing and the
Kindgom! There is no partner with Thee”!
As soon as he says the words “(Labbaika: I stand up!)
(Labbaika: Istand up!)” he enters into the state of Ihrām.
Henceforth he goes on repeating these words on every
occasion. After every prayer, on ascending every height
and descending every slope, at awakening, on meeting a
caravan, in short in all events these words are at his lips.
After assuming the Ihrām every article of decoration and
comfort is forbidden to him. He has already put away his
ordinary dress. So much so that even the two sheets of
cloth that are covering his body, are unstitched. He is not
permitted to wear coloured sheets. He cannot cover his
face. Nor can he wear any headgear. Nor is he allowed to
cut his hair or pare his nails. Nor is he permitted to use
perfumes. Even the use of soap while bathing is not
permissible. Sexual contact is absolutely forbidden. Even
its mention is prohibited. He is not allowed to hunt nor
can he guide any one to a hunting place. Thus he proceeds
towards Mecca. When he catches a glimpse of Ka‘bah he
shouts with joy (Allāh-o-Akbar! Allāh-o-Akbar!) Allāh is
Great! Allāh is Great! There is no god but Allāh”! After
entering Mecca he goes straight to ka‘bah. Near the gate
of Ka‘bah is placed a black stone (known as Al-Hajarul
Aswad). He places both his hands at this sacred stone and
kisses it. Then he makes seven circuits round Ka‘bah.
After that he performs two rak‘ah prayers in Maqam-I-
Ibrāhīm (the place of Ibrāhīm) or at any other place in
Ka‘bah. When he comes out of Ka‘bah he climbs the
mount Safa which is quite close to it. From there he casts
a glance at Ka‘bah and recites:
Allah-o-Akbar! (Allāh is Great!)
Lā Ilāha Ill-Allāh (There is no god but Allāh)
After that he recites benediction for the Prophet
(peace be upon him) and prays to Allāh. Then he descends
from “Mount Safā” and runs towards another hill known
by the name of “Marwah” and repeats the prayer which he
performed at mount “Safā”. He runs through it seven
times. After that he stays at Mecca and makes circuits of
Ka‘bah according to his capacity. Upon the seventh day
(of the month of the Pilgrimage) the pilgrims gather in the
mosque of Ka‘bah and listen to the sermon of their leader
in which he mentions the injunctions, rites, significance
and blessings of the pilgrimage. On the eighth day the
pilgrims proceed to Minā which is at a distance of three
miles from Mecca. They stay there till the next morning
and then proceed towards ‘Arafāt which is a vast plain at a
distance of twelve miles from Mecca. The pilgrims arrive
there before the midday prayer. When the sun begins to
decline at midday they again listen to an oration from their
leader. After the oration he leads a prayer wherein he
combines the two prayers of the noon (Zuhr) and
afternoon (‘Asr). After the prayers the pilgrims camp there
in such a manner that their leader settles near the mount
“Rahmat”. He remains seated on his camel and does not
step down. With his face towards Ka‘bah he prays
ardently. In the course of his prayer he frequently repeats:
“I stand up for Thy service, O Allāh! I stand up!”
The rest of the congregation stands behind him and
follows this prayer. On this occasion their leader once
again delivers an oration which the pilgrims listen with
rapt attention. After the sunset the pilgrims go to a place
known as “al-Muzdalifah” and occupy the seats allotted to
them. Their leader stays near the “Mount Qazah”. At
sunset he leads a prayer in which he combines the two
prescribed prayers of the evening and the night. Then the
pilgrims stay here for the night. On the tenth day the
morning prayer is performed at an early hour. After this
prayer every pilgrim is engrossed in repenting begging
Allāh’s pardon, seeking His benediction and in
remembering Him. All along he keeps on repeating:
I stand up for Thy service, O Allāh! I stand up!”
When day-light appears, the pilgrims set out for Minā.
Here they perform the ritual of throwing pebbles at the
three satanic pillars situated there. They strike each pillar
with seven pebbles and each time recite:
Allāh-o-Akbar! (Allāh is Great!)
Henceforth the pilgrims do not repeat the slogan “I
stand up! O Allāh I stand up!” when the ritual of casting
the pebbles is over the pilgrims sacrifice some cattle (a
sheep, or a goat, or a cow or a camel according to the
means of a pilgrim). It is a stipulated act. After the
sacrifice they get their heads shaved and come out of the
state of Ihrām. Once again they perform seven circuits of
Ka‘bah and thereafter proceed to Minā. They stay there
for two or three days. During this stay they spend their
time in the remembrance of Allāh and pray to Him for
their forgiveness. Once again they throw pebbles on the
three satanic pillars at Minā. This ritual is combined with
the repetition of the slogans “Allāh is Great!” Then the
pilgrims come back to Ka‘bah and again make circuits
round it. When this ritual is over they kiss the gate of
Ka‘bah and touch with their faces and chests the place
called “Multazam” which lies between “the Black Stone”
(Al-Hajarul Aswad) and the “Gate of Ka‘bah” (Bab-i-
Ka‘bah). Holding the cover of Ka‘bah they vehemently
weep, beg and pray to Allāh for their welfare. Thereafter
they return to their homes in such a state of mind that their
hearts are full of mixed emotions of love and grief – love
for House of Allāh and grief for departing from that
sacred place.
This is a brief account of the rites of the pilgrimage.
Many points included in this account are quite clear.
There are a few which have a particular background. Their
significance can only be grasped if we understand their
background as well. For this purpose the salient features
of these points are given below:
1. Ka‘bah
As far as Ka‘bah is concerned vital information in
regard to it has been given in the discussion above.
2. Safā and Marwah

In regard to the mounts ‘Safā’ and ‘Marwah’ the
Qur’ān says:
“Lo! (the mountains) As-Saā and Al-Marwah are
among the indications of Allāh” (2 : 158).
The words “among the indications of Allah” clearly
denote submission to Allāh. In order to discover why they
are so, we shall have to go back to their history. It reveals
that as-Safā and al-Marwah are the places where, Hajirah,
the mother of Ismā‘īl ran for the search of water and the
fountain of Zam Zam gush forth near these hills.
3. Jamarāt
In the plain of Minā, at short intervals, there are three
pillars, each known as Jamrah. On grammatical principles
when they are mentioned collectively they are called
“Jamarat”.
These are the places where Satan tried to waver
Hadrat Ibrāhīm, when he was going to sacrifice his dear
son–Ismā‘īl in the way of Allāh at Minā.
The Pilgrimage and the Sentiments of Worship

If we go deep into the significance of the rites of the
pilgrimage we will find each of them illustrative of man’s
submission to Allāh.
1. The sacred garment which a pilgrim puts on
during pilgrimage (known as Ihrām) is not a dress. It is on
the one hand a mark of man’s servitude and on the other a
symbol of his sacrifice. When a beggar stretches his
begging bowl before a benevolent master, or a soldier
goes to a battlefield in full military equipment and
uniform, his aims and sentiments need no words. His
appearance makes every thing self-evident. Similarly the
appearance of a pilgrim shows that he is nothing but a
beggar of Allāh. He is indifferent to everything except the
Divine pleasure. He abandons all worldly pursuits and is
completely occupied with His thought. He is imbued with
the spirit to sacrifice himself on a Divine command. He is
both a bondsman and a devoted soldier of Allāh.
The garment of the pilgrims, Ihrām, makes another
declaration also. When pilgrims from all corners of the
world put off their ordinary dress and wear pilgrim’s
sacred robe and shout the same slogan:
“I stand up! O Allāh, I stand up!”
the Islamic nationhood becomes a visible reality. Even
the blind would see that the relationship of Islam is
stronger than any other link. The real bond that unites man
with man is this relationship. When the whole atmosphere
resounds with the slogans:
I stand up for Thy Service, O Allāh! I stand up!”
It seems that these slogans were in response to the
proclamation which the founder of Ka‘bah had made in
obedience to the Divine Command:
“And proclaim unto mankind the pilgrimage” (22:27).
2. The proclamation which Ibrāhīm (peace be upon
him) made was not for the performance of some plain
rituals only. It was meant for imbibing the spirit of the
Faith and the essence of Islam. This is why its response: “I
stand up for Thy service, O Allāh! I stand up!” is not an
empty slogan. It is an expression of a craving to submit
oneself to Allāh. It is a declaration that a humble servant
is at the command of his Master and submits to Him.
3. As a pilgrim looks at Ka‘bah the whole panorama
associated with its construction comes to his mind. It
reminds him that he is member of a nation for whose
creation Ibrāhīm (peace be upon him) had prayed to Allāh
and whom he had called “a nation submissive”. He had
prayed for a nation that would devote itself to Allāh and
His religion.
4. When a pilgrim places his hands on the Black
Stone (Al-Hajarul Aswad) he feels as if he was giving his
hands in the hands of Allāh in order to renew his covenant
of submission and servitude and to ratify his commitment.
After placing his hands on “the Black Stone” he kisses it.
This gesture awakens in him another consciousness. He is
reminded of the fact that Allāh, Whom he is refreshing his
covenant, is his real Sovereign and Master. He and He
alone deserves his worship, and love. It is, therefore,
necessary that when he is present in His House he should
kiss its threshold as a mark of his love for Allāh.
5. What is Tawāf (circuit round Ka‘bah)? It is
nothing but the expression of an ardent passion for
sacrificing oneself for the pleasure of Allāh. When a
Muslim makes circuits round Ka‘bah he is imbued with
the legendary fervour which the moth possesses for the
candle. He becomes an embodiment of submission, a
personification of love. He loses consciousness of himself
and is always anxious to sacrifice himself on a Divine
command. He craves to attain Him even at the cost of his
life.
The ritual of making circuits round Ka‘bah is an
indication of something else as well. When a vast
multitude of pilgrims coming from different countries and
consisting of various races and colours makes the circuits
with a unanimous appearance and spirit, it is a
reaffirmation of the fact that as Allāh is one and His
religion is one, similarly all His true believers are one.
Their apparent differences are but superficial. They have
one focal point and one centre. Their obedience and
sacrifices are devoted for Allāh and Allāh alone.
6. The ritual of running between the mounts Safa
and Marwah is an expression of the pilgrim resolution that
they remember the struggle of the Illustrious Lady Hajirah
in the compliance of Allāh’s order and will ever be ready
for it.
7. From the seventh to the tenth day of the month of
Hajj (last month of Islamic calendar in which the
pilgrimage is performed) the pilgrims are led by one
leader. They move and stop together. One day they are
together at Masjid-i-Haram, on the next they assemble at
the plain of Minā; the next morning finds them camped at
‘Arafāt, at night they stay in Muzdalifah and when day
comes round they are back in Minā. Similarly during the
ceremonies they at one time listen to the oration of their
leader and at another shout the slogan: “I stand up for Thy
service, O Allāh! I stand up!” They are in hurry to
perform their stipulated prayer. In haste they sometimes
combine the two prayers in one. All these activities
present the spectacle of a disciplined military life. This
vast multitude of pilgrims, dressed in sacred garment
looks like a large army ready to lay down their lives for
Allāh. This aspect proves to the hilt that the idea of a well-
disciplined collective life and a martial conduct is
inseparable from the concept of “a nation submissive”. All
the energies of this nation are devoted for the service of
Allāh, victory of His cause and glorification of His
religion.
8. The ritual of casting pebbles at the three pillars at
Minā marks the remembrance of that great event in which
the army of Abraha was destroyed by stones flung upon
them by flying birds. This ceremony which is
accompanied by the recital: “Allāh is Great!” is in fact a
pilgrim’s challenge to the world. It is an expression of
their firm resolve that those who cast a malicious look on
the Divine religion will be destroyed by them. It is a
declaration of their determination that whoever attacks
this sacred place will be completely crushed.
9. Eid-ul-Azha is a festival in commemoration of
the great sacrifice that Allāh has regarded as ransom for
Prophet Ismā‘īl (peace be upon him).
“Then We ransomed with a tremendous victim”
(37:107).
The sacrifice of an animal in the path of Allāh is in
fact akin to scarificing one self. It is a quiet admission that
our lives are devoted to Allāh. Whenever they will be
asked by Him to give their lives, they will do it
immediately. The blood that flows out of the sacrificed
animal denotes that they also will readily offer their blood
whenever it will be so required by Allāh. This sacrifice
has no meaning and significance other than those stated
above because otherwise mere slaughter of animals would
neither be a religious act nor a good deed.
“Their flesh and their blood reach not Allāh, but the
devotion from you reacheth Him” (22 : 37).
A study of the rites of the pilgrimage to Mecca will
reveal that there is hardly a form of submission that is not
included in it. Particularly the spirit of warfare in the
cause of Allāh which is height of submission, permeates
all these enactments so thoroughly that the whole
pilgrimage takes on, both practically and intellectually, the
appearance of a massive symbolic exercise of warfare.
This is the reason why when Hazrat ‘Ā’ishah (may Allāh
be pleased with her) asked, “We see that Jihad is the first
of action why should not we women also participate in it
and do our duty?” the Holy Prophet (peace be upon him)
replied:
“For womankind the finest of action is to perform an
immaculate pilgrimage” (Bukhari).
Comprehensive Character of the Pilgrimage

Beside the merits of the pilgrimage stated above, if we
see it from a different angle pilgrimage appears but one
mode of worship. In fact it includes every kind of worship
and good deed. It is so because:
1. Pilgrimage constitutes prayer, as prayer is nothing
but the remembrance of Allāh. It has already been
observed that pilgrimage is full of the remembrance of
Allāh.
2. Pilgrimage is poor-due as it is obligatory for
every pilgrim that he should feed the poor with the flesh
of the animal he sacrifices:
“And feed therewith the poor unfortunate” (22 : 28).
It is evident that the sole purpose of spending wealth
on pilgrimage is the pleasure of Allāh. In its absence the
pilgrimage will be of little consequence. Similar is the
significance of the Zakāt (poor-due), which is spent for
the pleasure of Allāh.
3. Pilgrimage also includes elements of the fast. For
instance, sexual contact is forbidden during the course of
the fast at day-time. In the Pilgrimage it is forbidden at
night as well. It is true that during the pilgrimage there is
no restriction on eating, which is completely prohibited in
fast, but abstention from every kind of finery and
decoration takes its place in pilgrimage. The exercise of
controlling the passions of the self is as much a part of the
pilgrimage as it is of the fasting.
4. Pilgrimage also imparts faith in the Unity of
Allāh because Ka‘bah was founded on this very concept.
A look at Ka‘bah strengthens the Unitarian faith of a
Muslim. Several rites of the pilgrimage i.e., repeated
slogans of “I stand up for Thy service, O Allah! I stand
up!” the kissing of “the Black Stone (Al-Hajarul Aswad)”,
circuits round Ka‘bah, running between the mounts of
Safā and Marwah, sacrificing animals on the Eid festival
(tenth day of the month of the Pilgrimage) and other rites
of the pilgrimage bolster the pilgrims’ faith in the Unity of
Allāh.
5. Pilgrimage is also a reminder of the satanic traps.
The satanic pillars at Minā where pebbles are thrown by
the pilgrims, bring to their mind the single minded
devotion of Ibrāhīm in the way of Allāh.
6. Pilgrimage imparts a singular lesson in religious
faith and morality. Beside other virtues it fosters in the
pilgrims love of Allāh, perseverance, resignation to Divine
Will, contentment, trust in Allāh, suppression of lust for
material wealth, fellow-feeling and equality.
Necessary details in regard to the pilgrimage have
been discussed above. It would be altogether senseless to
assert that one who disregards this act of prayer can still
lead a religious life. If a Muslim entertains such disregard
for the pilgrimage he is devoid of religious spirit. If in
spite of having sufficient means, a Muslim is not attracted
to this centre of religion, the edifice of his faith will
remain incomplete. On the contrary, if a Muslim performs
this devotion to the best of his ability, he doubtlessly
constructs the edifice of his faith on the most firm
foundation.
A Collective View of the Pillars of Islam

The fundamental duties of Islam have been discussed
at length in the foregoing chapters. Their nature,
significance and true characteristics have been highlighted
therein. A thoughtful study would lead one to the
conclusion that these are not merely the acts but the very
fountainheads of worship and goodness. Each act plays a
vital role in invoking a sense of submission to Allāh and
in its perfection. Each act plays a role of its own and
cannot be substituted by another. Jointly they forge a
frame of mind that finds a complete satisfaction in Islam.
They bestow upon him a heart that seeks nothing but
Divine Will. They give him a spirit which ceaselessly
struggles for Divine pleasure. Thus prepared for
submission unto Allāh he is always on the ready to
comply with His injunctions. Through constant labour his
heart is so cultured that no religious guidance goes waste
in its soil. It readily accepts the seed sown in it and starts
the process of nourishing it. In view of their basic
importance the Prophet (peace be upon him) regarded
these acts as “pillars of Islam”. The whole edifice of the
Faith rests upon them. It is a simile which best expresses
their significance in the religion of Islam.
ISLAM AS A WAY OF LIFE
After understanding the fundamental beliefs and acts

of Islam let us now study its entire way of life. As leaves
correspond to their seed, the teachings of a religion are
identical to its basic concept. In other words, the teachings
of a religion are a reflection of its basic concept. In order
to understand the full scope of Islamic teachings it is but
necessary that we know its religious concept.
Various Concepts of Religion

Three concepts of religion are prevalent in the present
day world:
(i) According to one concept this world is a prison-
house. Man’s body is like a cage. His own passions
constitute its bars. One can only find release from this
prison-house when one demolishes its walls. His soul will
be emancipated if he breaks its bars with his own hands. It
means that he should renounce the world, abandon the
populace and take refuge in solitude for establishing
communion with God. He should suppress his desires, or
better still, crush them completely. Thus he would remove
the veil which shrouds his vision and obstructs his access
to God. This situation makes it obligatory that he gets rid
of this world.
This concept of religion and worship is known as
“Asceticism” or “Yoga”.
(ii) The second concept does not require renunciation
and self-mortification. It enjoins the worship of God and
allows, within reasonable limits, the fulfilment of
instinctive human desires and temporal activities. So far as
individual life is concerned religion gives definite
injunctions one has to abide by. Beyond his individual life
he enjoys complete freedom. This concept regards
worship a private affair that has no concern with society.
Religion, as such, is a matter between God and the
individual. It does not interfere in man’s social life. In his
temporal life man is free to choose whatever course he
likes. He is at liberty to adopt whatever system he
chooses. Religion and God do not interfere with his choice
and liking.
(iii) The third concept of religion considers the
renunciation of world and self-mortification as wrong. It
rejects the idea that worship is an individual affair and
religion a private matter. According to this concept the
truth is quite otherwise. Whether it is a place of worship, a
house, a farm, a market place or a political forum,
wherever a man may be, he performs a religious duty and
an act of wordhip. He can neither abandon any of these
places nor can he do as he wishes. Whatever faculties he
is endowed with are meant for acts of worship. Neither of
these faculties is to be destroyed nor left unbridles. The
true faith and worship lies in leading individual as well as
collective life in consonance with the Divine injunctions.
If he worships Allāh in a sacred place he should also do
the same outside it. Wherever he is he should do what
Allāh has ordained. His temporal life should conform to
the injunctions of his Master.
Asceticism Not Permitted in Islam

Islam does not accord with the first of these concepts
of religion. Every constituent of Islam contradicts it.
Foremost in this contradiction are the practical beliefs and
fundamental duties discussed in the previous chapters.
They make it abundantly clear that:
(a) In Islam the concept of Allāh is not of a “Real
Beloved” alone. It also accepts Him as his “Real Master”
and “Law-Maker”. Obviously the concept of renunciation
can only be true if He is only a “Beloved and Sought-after
object” and nothing else. But when the factual position is
quite different and He is man’s Ruler and Law-Maker
also, it implies that He must be having some kind of laws
and injunctions as well for His subjects. It does not
therefore, suffice that man should be lost in the fear and
remembrance of Allāh. It is equally important that he
should enter the field of life and prove himself His
obedient subject by his submission to the Divine
Commands.
(b) For the proper performance of such principal
duties, as constitute the pillar of the edifice of Islam some
kind of social life is indispensable. Needless to say that an
ascetic life has no such element. In a way of life that does
not make even the performance of principal duties of
Islam possible, practice of Islam in full is out of question.
(c) These pillars of Islam are in fact in the nature of
prayer but at the same time they have in their fold many of
the social values and national expediencies of religion.
This is why Islam so emphatically requires that they
should be performed collectively and not individually. On
the one side it proves that the character of Islam, as
portrayed by its fundamental duties, is not consonant with
the practice of self-mortification and asceticism. On the
other side it shows that if a person performs the daily
prayers and pays Zakāt (poor-due) in isolation these acts
will not yield the result Islam aims to attain through them.
In such a situation, what to say of more, even to the extent
of these prayers, the single purpose of worship of Allāh
will not be attained in full.
(d) The five principal duties of Islam have been
designated as the pillars of Islam and not “The complete
Islam”. It clearly means that Islam is not the name of these
five articles only. There are other things also which
constitute its essential components. In spite of the vital
importance of the pillars and their paramount significance
it cannot be denied that a building does not comprise of
pillars and walls are covered with a ceiling. In other words
walls and roof together form a building. The building of
Islam must have its roof also of which these five principal
duties would form the pillars. When put together they
would acquire the shape of a building. The roof of Islam
would be the teachings beside the five duties discussed
above. It is a well-known fact that among these teachings
a large number concern the practical life. Their practice in
isolation is as difficult as swimming in sand. So even if it
is presumed that the practice of the fundamental duties of
Islam is possible in seclusion it does not mean that it
would amount to doing full justice to the observance of
Islam. Doing full justice to the five principal duties is one
thing and practising Islam in full measure is quite another.
Fulfilment of these five principal duties could only be
considered complete adherence to Islam if it comprised
nothing beside them. But in the light of the above
discussion there is no room for any such consideration.
All these facts which are contained in the
fundamentals of Islam make it clear that Islam has nothing
to do with asceticism nor is asceticism related to Islam.
The following quotations would support this
contention. The Holy Prophet (peace be upon him) said:
“There is no place for asceticism in Islam”
(Nail-al-Autār)
When ‘Uthman bin Māz‘ūn sought permission from
the Holy Prophet (peace be upon him) for getting himself
castrated, he refused and said:
“In place of asceticism Allāh has bestowed upon us an
easier course and the religion of Abraham. (Tabarani)
Similarly the Christians, who had begun to consider
asceticism as the zenith of piety and Godliness, were
censured by Allāh.
“They have taken to asceticism on their own. We have
not ordained it for them.” (57 : 27)
It means that Islam is not alone in condemning
asceticism. Other divine religions also don’t allow of it.
Whoever adopted this course did it on his own. No Divine
religion has ever concorded the philosophy of asceticism.
As Divine religion is opposed to asceticism and its
fundamental beliefs and duties evince their keen discord
for it, so do its teachings. This is why the Holy Prophet
(peace be upon him) prohibited every such act which had
any similarity with asceticism or led to it. Acts such as
celibacy, castration, permanent fasting, abstinence from
food after fast, self-imposed silence, nocturnal vigils
which deprive one’s body of rest and rob his family of
their genuine rights, are strictly forbidden accordingly.
Islam Does Not Cover Individual Life Only

The second concept of religion is also not in
agreement with Islam. It is not a type of religion which
regards the link between God and man a personal matter.
Had it been so, its teachings would be restricted to the
problems of individual life only. It would, in that case
speak of the mosque, prescribe the fast, lay down some
morals and ethics and nothing beyond that. But every page
of the Qur’ān and the Tradition bears evidence that it is
not so. Islam does not prescribe laws for prayer and
personal life only. It governs every field of man’s activity
and legislates injunctions and prohibitions in every sphere
of life be it economic, cultural, political, official or any
other. Nothing is outside its scope. For instance the
Qur’ān prescribes a hundred stripes for an adulterer. This
injunction concerns the Police, the Judiciary and the
Government. It is clearly a social affair. But according to
the Qur’ān this injunction is “Religion of Allāh”.
“And let not pity for the twain withhold you from the
obedience (Religion) of Allāh” (24:2).
It means that according to the Qur’ān the order of
serving a hundred stripes to an adulterer is a part of the
religion of Allāh and not something outside it. Similarly
the Qur’ān says that four months of a year are sacred and
waging of war is not permissible during these months.
Obviously this commandment of the Qur’ān relates to the
laws of war, which again is one of the problems of man’s
social life. But the Qur’ān regards this also the “Right
Religion”.
“Four of them (months) are sacred: That is the straight
religion” (9:36).
The order that the sacredness of these four months
should be maintained and injunction that their sanctity is
not violated by war are a part of religion and not
something outside its jurisdiction.
The Qur’ān does not hold its own social laws as
“religion” but also regards the social laws of other
religions and societies as “their religions”. This is why in
the narrative of the Prophet Yūsuf (Joseph) (peace be
upon him) the Qur’ān uses the following words:
“He could not have taken his brother according to the
kings’s Dīn (religion)” (12 : 76).
It was not possible for the Prophet Yūsuf (peace be
upon him) to detain his brother under “the Dīn (religion)
of the king of Egypt” signifies nothing except the laws of
his land, the criminal code of his country.
These examples are sufficient to make it clear that
each order of Allāh and every saying of the Prophet
Muhammad (peace be upon him) is a part of Islam and a
constituent of religion. None of them is to be deemed
outside the realm of religion.
Even logically it is not a sound proposition. If Islam
signifies an unqualified submission to Allāh, how can any
of His orders be regarded outside the sphere of
submission? How can some of His orders be treated
outside the realm of religion and their compliance not
considered compulsory.
The above discussion brings us to the conclusion that
the Qur’ān and the Tradition contain injunctions covering
all spheres of man’s life, individual as well as social, and
each of these injunctions is but an integral part of Islam.
In the face of these facts is it possible to think and say that
Islam covers individual life only? Is it a religion which
has no concern with the social problems of man?
Islam: A Complete Code of Life

If at a given time it is accepted that it is not night, then
it would go without saying that it is day-time. Similarly,
when it is established that Islam neither endorses
asceticism nor it covers the problem of individual life
alone, then its character is determined automatically. It is
implied that no problem is outside its scope. It is a religion
which dominates man’s entire life. He meets its legislation
at every step. In short it is a code which governs every
aspect of his life–be it religious, intellectual, moral,
practical or any other. It can be compared to the air which
encompasses the planet of earth. In the following passages
will be found a brief outline of its essential constituents.
These would, on the one hand, prove the contention put
forth heretofore and, on the other, throw light on what this
system really is? It seems advisable to have a firm grasp
of the following basic principles:
1. Every constituent of this system is connected with
its centre. One and the same spirit breathes in all of them.
This centre and this spirit are “the articles of faith and
belief” which have already been discussed in the second
chapter of this book. Among these the belief that Allāh
alone is to be worshipped, He alone is our real Master and
true Legislator, is of supreme importance. In fact this is
the fundamental belief, the root of the entire system of
Islam. In order to understand the significance of any
constituent of this system it is indispensable that it is
studied in full.
2. The implementation of this system is contingent
upon a society which is Muslim. A society which has deep
faith in Allāh and His attributes, sincerely believes in the
After-life and wholeheartedly believes in the Prophethood
of Muhammad (peace be upon him) and accepts him as
the last of His Prophets. In short it is a society which is a
true follower of Islam. For the proper evaluation of this
system it is but essential that it should be studied in
relation to an Islamic Society. It is impossible to
appreciate the finish and sharpness of a sword unless one
is an expert fencer. Similarly, in the absence of a true
Islamic Society the correct evaluation of Islamic System is
impossible.
3. Different parts of this system are as closely
connected with each other as different parts of a machine.
For the purpose of visual perception they can be divided
into separate compartments but in function their
independent existence is out of question. In actual practice
all these constituents are one. Practical merit of any of
these comes into play when the whole system is at work.
Not only this, even the proper understanding of one
constituent is not possible unless the others are also in
view.
Keeping in mind the principles stated above let us
now proceed to study the Islamic system.
1. Spiritual System
The nucleus of the Islamic system is the part which
has a direct bearing on the inner life of a man. It is
commonly known as the spiritual system and strives to
emancipate his spirit from the servitude of “self”, purges it
of the lust of worldly life and imbues it with the passion of
His love, obedience and pleasure. A person attains the
required level of purity and passion when he identifies his
own likes and dislikes with that of Allāh. He acts upon the
commands of his real Master as if he is seeing Him with
his own eyes; fears His displeasure as if he is in His
presence; actively pursues His pleasure as one burning
with thirst makes a rush for water. He is always on the
ready to sacrifice his life and wealth, as an humble
offering, on His slightest biddings. This level of
spiritualism, which represents the loftiest and the best
standard, is known as “Ihsān” in Islamic terms.
The methods prescribed by Islam for attaining this
level of purity and Divine pleasure are called “the pillars
of Islam”. They have been discussed at length earlier
under the heading “Fundamental acts”. How do the
prayer, the zakāt (poor-due), the fast and the pilgimage
inculcate such a frame of mind? This question has also
been dealt with in previous chapters and needs no
repetition.
2. Moral System
The initial and the most popular means of evaluating
the piety or otherwise of one’s spirit is by appraising one’s
moral behaviour. Outward conduct is but an index of
one’s inward life. The moral standards of a person reflect
his humanity. This is why, in order of merit, next to
spiritual system comes the moral system. This contention
is also endorsed by religion as it attaches a high degree of
importance to the decency of behaviour. So much so that
in one respect it is the essence of religion. The Prophet
Muhammad (peace be upon him) said:
“I have been sent for the perfection of civilised
behaviour” (Muwattā).
“Piety is the name of decent behaviour” (Muslim).
It is for this particular reason that Islam has dealt with
moral system at length and laid so much emphasis on it.
Hence there is justification for prior study of this
constituent of Islamic system.
In this connection one must first know the nature of
Islamic Society. Has Islam classified good and bad
morals? If yes, have they been so declared for ever or
there is a possibility of change in them because of
temporal ups and downs? These questions can be
answered easily. Islam possesses an authority for making
such a judgement about morals. This authority rests with
Allāh and His Prophet Muhammad (peace be upon him).
It is this authority alone which determines the morality or
immorality of each and every act. That is why it is a
settled issue in Islam and is not open to the judgement or
wisdom of any one. It is an admitted fact that some degree
of moral has always been in force in human society. It is
not therefore peculiar to Islam. But, nevertheless, it would
be a blunder to treat the Islamic morality and any
mundane morality on the same footing because Islam has
not declared any act as good or bad for the reason that
people have considered it to be so for a long time or its
importance has been reinforced by wisdom and
experience. Islam judges an act according to its own
principles. This is why a huge number of Islamic morals
are the same as are approved on all hands. But at the same
time we come across some such things in Islamic morality
which Islam considers good and virtuous but they are
treated differently by others. Conversely there are certain
things which Islam regards as vicious and bad but these
are treated as virtuous by many. It goes to prove that Islam
has its own standard and permanent system in regard to
morals. Its judgement in respect of morals is based upon
its own principles and character. Since the Islamic morals
have a permanent base, and have emerged from its
fundamental principles, they are unchangeable and
everlasting. No circumstances can have any effect on
them. Truth and honesty shall always remain the highest
virtues; justice will be done even if it harms one’s own
interest; violation of promise is not permissible even with
one’s enemy. In short these morals have an abiding value
and are not susceptible to any change whatsoever. Such is
the character of Islamic morals. Keeping this character of
Islamic morals in view let us proceed on their survey. First
of all we take up morals which are of fundamental
importance and concern our day-to-day life. Allāh has
ordained:
“Be thou kind as Allāh hath been kind to thee” (28:77)
“Those who control their wrath and are forgiving
towards mankind” (3:134).
“Allāh loveth not each treacherous ingrate” (22:38).
“Turn not thy cheek in scorn towards folk, nor walk
with pertiness in the land. Lo! Allāh loveth not each
braggart booster” (31:18).
“Woe unto every slandering traducer” (104:1).
The Prophet Muhammad (peace be upon him) said:
“Undoubtedly truthfulness leads to piety and piety
leads to heaven– and falsehood leads to vice and that
shows the way to hell” (Bukhāri and Muslim).
“Even a modicum of ostentation is unbelief”
(Mishkat).
“Save yourself from cruelty because cruelty will take
the shape of whirlwind on the Day of Reckoning”
(Muslim).
“He who has the four vices in him is a comfirmed
hypocrite. A person who possesses one of these vices has
one quality of hypocrisy. These four vices are:
1. He who breaches the trust when some security
has been entrusted to him.
2. He who tells lies when he speaks.
3. He who does not keep his promise.
4. He who uses filthy language in a quarrel”
(Mulsim)
“Acquire politeness and keep away from rudeness and
indecent language” (Muslim).
“Backbiters shall be deprived of heaven” (Muslim).
“Allāh shall not show mercy to him who does not take
pity on his fellow-beings” (Bukhāri).
“The cheat, the miser and the one who reminds his
beneficiaries of his kindness to them shall not enter
heaven” (Tirmidhi).
After studying these basic morals of Islam we come to
such moral injunctions which Islam has enjoined for
special spheres of life.
1. The first sphere of man is his own home where he
has to deal with his wife and children. Everyone has a
natural affection for them and makes sacrifices for their
sake. According to Islam it is not an instinctive urge only.
It is a religious obligation as well. Allāh commands:
“Consort with them in kindness” (4:19).
The Prophet Muhammad (peace be upon him) has
said:
“Among you the best are those who are good to their
wives” (Tirmidhi).
“In respect of women accept the advice: Treat them
well” (Bukhāri and Muslim).
2. Next to one’s home comes the sphere of one’s
family life where he comes into contact with his parents,
brothers, sisters and other near relatives. The importance
of the attitude which one has to adopt with his parents can
be judged from the fact that Allāh has ordained it in the
same injunction wherein he has enjoined the prayer:
“And serve Allāh. Ascribe nothing as partner unto
Him. (Show) kindness unto parents” (4:36).
“And lower unto them the wings of submission
through mercy and say: My Lord! Have mercy on them as
they did care for me when I was little” (17:24).
From what the Prophet (peace be upon him) has said
in this respect we quote here two of his sayings:
“Your parents are your heaven and hell” (Ibn Mājah).
“To such noble children as cast an affectionate glance
on their parents, Allāh grants the reward of one approved
pilgrimage for each of their glances” (Baihaqi).
So much so that if parents of a Muslim happen to be
non-Muslims or even avowed enemies of Islam the rights
of their service and obedience will remain unaffected.
Islam enjoins that their rights are to be fulfilled:
“Consort with them in the world kindly” (36: 15).
As for the other relatives are concerned the Qur’ān
enjoins a universal good treatment to all of them. In the
above mentioned sūrah “an-Nisā” (Women) of the Qur’ān
the words which immediately follow the verse:
“(Show) kindness unto parents” (4 : 36).
There occur the following words:
“And unto near kindred” (4 : 36).
These words signify that as one should consort with
his parents because of their being the closest relatives,
similarly one should treat his other relations according to
the closeness of their relationship with him. Such relatives
as have closer relationship with him have a greater claim
on him.
“First duty of yours, is that to your mother then that to
your father, and then to near (of your relative)” (Bukhāri).
A Muslim is obliged to treat each one of his relatives
in accordance with this principle.
Good treatment of one’s relatives is technically
known as Sila Rahim. It means the maintenance and
support of blood relationship. The Qur’ān has regarded it
as the foundation stone of humanity and piousness and
duly emphasised it. The Prophet Muhammad (peace be
upon him) has counted it among the requirements of faith.
“He who believes in Allāh and the After-life must
show kindness to his relatives” (Bukhāri).
“He who breaks the blood relationship shall not enter
into heaven” (Bukhāri).
3. After the family, comes the sphere of
neighbourhood. How a Muslim should treat his neighbour
is evident from the following two traditions:
“The Angel Gabriel so repeatedly advised me about
the rights of the neighbourers that I began to think that my
neighbour is meant to be my heir” (Bukhāri).
“A person whose neighbour is not safe from his
excesses will not enter heaven” (Muslim).
4. Next to neighbourers comes the vast sphere of
social life in which one has to deal with different types of
people. How one should behave with them? The Qur’ān
provides us an answer to this question in the following
words:
“(Show) kindness unto parents and unto near kindred,
and orphans and the needy and unto the neighbourer who
is of him (unto you) and unto neighbourer who is not of
him, and the fellow-traveller and the way-farer and the
slaves” (4 : 36).
This verse has enumerated all the relations a man can
possibly have. It contains a comprehensive advice that a
Muslim should be kind and well-meaning in his treatment
with them.
5. After the mundane social life comes the sphere of
Government. In an Islamic society the position of an
individual also is predetermined from social and
administrative angles. Each individual is so placed that he
is either in a position to command or obey. He is either a
ruler or the ruled. How has he to behave with his
subordinates is evident from the following saying of the
Prophet (peace be upon him):
“He who is entrusted with the responsibility to lead
the Muslims but does not suffer hardship for them, nor
thinks of their betterment will not enter the Paradise”
(Muslim).
How a subject should behave with his ruler is also
made clear in the following tradition:
“The Prophet (peace be upon him) said: The religion
means sincerity and loyalty. When he was asked whose
sincerity and loyalty, he replied, sincerity to Allāh, His
Prophet and Chiefs of the Muslims and all the Muslims”
(Muslim).
It means that it is an essential requirement of piety and
fear of Allāh that the treatment of the subjects by their
rulers, and the behaviour of the subjects towards their
rulers, is based on sincerity and good-will.
6. Last of all comes the sphere where a Muslim has
to deal with the people outside the Muslim Society. What
should be his conduct while dealing with non-Muslims is
given in the under-mentioned verse of the Qur’ān:
“O ye who believe! Be steadfast witness for Allāh in
equity, and let not hatred of any people seduce you that ye
deal not justly. Deal justly that is nearer to your piety”
(5 : 8).
These are the fundamental principles on which Islam
constructs the moral life of man. Their study would reveal
that every fibre of a Muslim’s life is subject to strict moral
laws.
Family Laws
After discussing the two fields of fundamental
importance let us proceed to study the structure of the
society and examine Islamic injunctions in regard to each
of them.
The civic or social structure emerges from the
companionship of a man and a woman. The social circle
which comes into existence with this companionship
forms the first link of the social order. This social circle is
called family life and the laws which govern it are known
as family laws. The redeeming features of the family laws
framed by Islam are as follows:
This permanent companionship of a man and a
woman emerges from an open contract which is known in
technical terms as “Nikah” (marriage). It is a sacred
relation which is formed with the mutual consent of the
two partners and through an open declaration. The relation
of a man with any woman is otherwise a sin of the worst
kind and calls for the most severe punishment. Marriage is
not only a physical necessity but also a religious
requirement:
“Marry with the women, whosoever avoid my Sunnah
does not belong to me” (Bukhāri).
Keeping oneself aloof from this requirement is
contrary to Islam:
“Allāh’s Messenger (peace and blessings of Allāh be
upon him) rejected the proposal of ‘Uthman bin Maz‘un to
lead the life of celibacy” (Bukhāri).
The contract of marriage is described as a “strong
pledge” (4 : 36) in the Qur’ān. Owing to this contract the
twain accepts certain heavy responsibilities. They accept
these responsibilities permanently. This contract gives rise
to a social unity. Man is its supervisor and administrator
and woman carries out its affairs under his guidance:
“Men are in charge of women” (4 : 34).
In this social unity man is entrusted with the following
responsibilities:
1. He has to provide for his wife and children. This
means food, clothing, living, in short, all the necessities of
life. His responsibility to provide them with the necessities
of life would be in proportion to his means:
“Let him who hath in abundance spend of his
abundance and whose provision is measured let him spend
of that which Allāh hath given him” (66 : 7).
This responsibility is not moral. It is legal and
obligatory. If someone neglects it the government would
compel him to fulfil it.
2. He has to impart religious training and education
to his wife and children:
“O ye who believe! Ward off from yourself and your
families a fire whereof the fuel is men and stones” (66 : 6).
In short in man is reposed the twofold responsibility
of providing the worldly needs to his family and to be
mindful of their welfare in the After life.
Every one of you is answerable for his subject. Man is
the guardian of his family and is answerable for his
subject (Agreed upon).
A married woman is the guardian of her husband’s
family and is answerable for that (Agreed upon).
“So good women are the obedient, guarding in secret
that which Allāh hath guarded” (4 : 34).
Similarly, it is the duty of the children to serve and
obey their parents. Disobedience on their part is an
unpardonable sin:
“Allāh would pardon whatever sin He would like to
pardon except the disobedience to parents” (Mishkat).
Marriage is thus a religious obligation. The
responsibilities accruing from it have been regarded in the
Qur’ān as “the limits imposed by Allāh”:
“These are the limits (imposed by) Allāh” (2 : 229).
Men and women both have been enjoined to keep
these limits. Every gentleman and dutiful person expected
to observe these limits. But if, God forbid, these limits are
not kept and difference crop up between a married couple
and no hope is left for a compromise, there is a provision
for the termination of this contract through divorce. Man
can have recourse to what is technically called “Talāq”
and woman to “Khul‘.”
“And if ye fear that they may not be able to keep the
limits of Allāh, in that case there is no sin for either if
woman ransom herself” (2 : 229).
Even the government has the power to intervene in
such a situation and break the marriage. In view of the
importance of marriage this provision may appear strange
but in Islam nothing can exceed the sanctity of the limits
prescribed by Allāh. The marriage cannot be maintained
by transgressing the limits of Allāh.
3. Social System
Beyond the limited sphere of home lies a vast
collective social life which is known as society. Islam has
also laid down some fundamental principles in respect of
this sphere. Let us acquaint ourselves with the basic
concepts of the Islamic social system. Their detailed study
would be taken up subsequently.
According to Islam the multitude of people, who
collectively form a society, are off-springs of one
parentage:
“Who created you from a single soul” (4 : 1).
As such they are all equal by birth. There is neither a
difference of high and low, nor of pure and impure.
People of every colour, clime and race are equal in status
and rights. There cannot be any distinction among them
because of any peculiarity of colour, race, country or
language. Only one thing can be used for discrimination
among them and it is Islam. There is a group of men who
has faith in the religion of Allāh. There is another which
does not have faith in it. The former is called Islamic
society and the latter is known as un-Islamic or infidel
society. Evidently their basic premises are quite different.
When their premises are different their structures must
also follow suit. In major affairs of life there is no
similarity among them. For example, the relationship of
marriage which is the corner-stone of social system,
cannot be established between Muslims and non-Muslims.
Nor can they become heirs of each other.
Thus on the basis of faith and religion emerge two
permanent societies. Naturally Islam has separate
injunctions for each of them. As for the non-Muslims
society is concerned it is the essence of teachings that its
members should be treated in usual manner. In their
dealings with them, the Muslims cannot make any
exception in matters like justice and equity, honesty and
trustworthiness, compassion and kindness, uprightness
and promise. In respect of Islamic society, Islam has given
express injunctions. These injunctions from “the Social
System of Islam.” Here is the gist of these injunctions:
1. Instead of any class war or tribal rancour the
mutual relations of Muslims are based on brotherhood,
sympathy, co-operation and sacrifice. There is a Divine
injunction that:
“The believers are naught else than brothers” (49: 10).
What kind of “brotherhood” this is in actual practice
is elucidated in the following verse:
“But give them preference over their selves even
when they themselves are needy” (59 : 6).
“Let not a folk deride a folk;
Nor let women deride women;
Neither defame one another, nor insult one another by
nicknames;
Shun much suspicion; and spy not, neither backbite
one another” (49: 11-12).
“Muslims are like a building, each constituent of
which is a support for the other” (Bukhāri).
“In respect of natural love, compassion and kindness,
Muslims are like a body which is in fever and feel
discomfort if any of its part is ailing” (Bukhāri).
“Do not be envious of each other. Nor give a higher
bid in auction to raise the price, nor foster any ill-will
against each other, nor abandon contacts with each other,
nor interfere in the sale deeds of others to promote your
own interest– but be a good bondsman of Allāh and treat
each other as brothers. Each Muslim is a brother unto
other. Neither he makes any excesses on the other nor
leaves him helpless in lurch, nor looks down upon him. It
is the bounden duty of each Muslim to respect the blood,
property and honour of every Muslim” (Muslim).
“Every Muslim has six obligations towards another
Muslim:
(i) When a Muslim meets another he should salute
him in the prescribed manner;
(ii) When a Muslim cries for help he should assist
him;
(iii) When a Muslim seeks advice from another he
should give him;
(iv) When a Muslim sneezes and says: Al Hamdu
Lillah “Allāh be praised” the other Muslim
should follow his prayer and say: Yarhamuka-
Allāh “Allāh have mercy on you”;
(v) When a Muslim falls sick he should visit and
inquire about his health;
(vi) When a Muslim dies he should attend his
funeral”. (Muslim)
“It is not permissible for a Muslim that he abandons
his brother for more than three days” (Bukhāri).
“No Muslim should send a proposal of marriage to a
woman whose hand has already been or is being sought by
someone else, till the first party either marries or refuses.
(Bukhari).
“Beware of such things as estrangement of mutual
relations because they are capable of sweeping the religion
away” (Tirmidhi).
Such is the nature of mutual relationship amongst
people in a Muslim society. Whenever this state of love
and brotherhood is found in danger because of any
misunderstanding or selfishness, it is obligatory for others
that they rush for redeeming the situation.
“The believers are naught else than brothers.
Therefore make peace between your brethren” (49 : 10).
It is stated in a tradition that the Prophet Muhammad
(peace be upon him) said to his companions (Allāh be
pleased with them):
“May I tell you something which is higher than
fasting, alms giving and prayer”? The companions said,
“Please do let us know about it”. He said, “It is keeping
your mutual relations cordial” (Tirmidhi).
2. Virtues such as welfare of people and fear of
Allāh be encouraged in the society. These should not only
be encouraged but people should co-operate with each
other in such noble acts:
“Help ye one another unto righteousness and
piousness” (5 : 2).
Even this is not enough. People should actually incite
each other for such acts:
“And the believers, men and women, are protecting
friends one of another, they enjoin the right” (9 : 71).
3. Vices should not be allowed to flourish in the
society. The right course to achieve this end is that on the
one hand no one should be helped in an evil deed:
“Help not one another unto sin and transgression”
(5 : 2).
On the other hand one should do one’s best to keep
the people away from evils:
“Whosoever amongst you sees evil, he should check it
with the help of his hand” (Bukhāri).
Keeping the people away from evils is not only a
service and betterment of the society, it is also a service
and betterment of the person who is being prevented from
doing it. The Prophet Mohammad (peace be upon him)
once advised:
“Help your brother whether he is aggressor or the
victim of aggression”.
On hearing this advice his companions (may Allāh be
pleased with them) inquired from him (peace be upon
him):
“O Prophet of Allāh! We can make out the reason for
helping the aggressed but we cannot understand how an
aggressor should be helped?” He replied: “You should
stop him from aggression because that amounts to his
help” (Bukhāri).
4. All such sources should be sealed up which cause
an in-flow of sexual evils in the society. The following
measures have been employed for this purpose:
(a) Adultery is listed among the worst of the sins:
“And whoso doeth this shall meet the punishment of
his sin” (25 : 68).
The whole society is charged with intense hatred
against this sin.
“The adulterer shall not marry save an adultress or an
idolatress, and the adultress none shall marry save an
adulterer or idolator” (26 : 3).
(b) Punishment prescribed for one who is guilty of
adultery is really terrible. He is stoned to death or is
scourged with a hundred stripes. It is also provided that
this punishment should be inflicted in public and
maximum number of persons should witness it. The
executioner of the punishment should not show any
leniency in doing his duty:
“And let no pity for the twain take hold of you…and
let a party of the believers witness their punishment” (24 :
2).
In general circumstances the women’s sphere of work
is limited to their homes and they have been prohibited to
turn out:
“And stay in your houses” (33 : 33).
Free mixing of men and women is strictly forbidden.
With them exception of such relatives as are very close to
them, women are not permitted to come in the prescence
of men unveiled.
“Draw their cloaks close round them (when they go
abroad” (33 : 59).
Similarly women have also been enjoined not to come
out perfumed. Nor are they permitted to use such
ornaments which produce sound while walking, when
they go out. They are also enjoined not to talk
unnecessarily with the men who are not very close
relatives. When they are obliged to do so, they should not
speak with them in a soft tone:
“Be not soft of speech, lest in whose heart is a disease
aspire (to you” (33 : 32).
(c) Muslim women are strictly forbidden the use of
such garments which are worn for display or effect. Same
is true of their manners. Such women have been cursed
who wear clothes which reveal their body. Also cursed are
the women who walk with a swinging gait.
“Women who would be naked in spite of being
dressed they would be inclined to evil and make their
husbands inclined towards it: their heads would be like
humps of bhukht camel inclined toward one side. They
will not enter Paradise and would not smell its odour”
(Muslim).
(d) Shame and modesty are strongly commended and
have been declared constituents of faith:
“Modesty is a branch of faith: (Bukhāri).
(e) Muslim men and women are enjoined not to
focus their eyes on their opposite sex when they come
across them. Instead they should lower their eyes in such
an event:
“Tell the believing men to lower their gaze and be
modest–– and tell the believing women to lower their gaze
and be modest, and not to display of their adornment
except that which is apparent” (24 : 30-31).
(f) Similarly the Muslims, both men and women,
have been ordained not to enter anyone’s house without
announcement and permission:
“O ye who believe! Enter not houses other than your
own without first announcing your presence and invoking
peace upon the folk thereof” (24 : 27).
(g) Propagation of evil is strictly forbidden as it
injures the intellectual modesty of the society and
weakens the natural hatred of people against that evil.
Those who do so have been warned of severe punishment.
“There is forgiveness for every one of my followers
except one who spreads obscenity” (Bukhāri).
Those who want to see society inclined to obscenity
have been reprimanded in the Qur’ān:
“Lo! Those who love that slander should be spread
concerning those who believe, there will be a painful
punishment for them in the world and the Hereafter”
(24 : 19).
(h) Marriage is enjoined and celibacy of young men
is pointedly condemned:
“whosoever amongst you can afford to marry he must
marry for it makes man modest and chaste” (Mishkat).
It is ordained that when a girl comes of age she should
be married immediately on the availability of a suitable
match:
“When one of you gives you the proposal of marriage
whose religion and behaviour please, you then marry him
but if you do not do that, then it may be source of wide
spread corruption on the earth” (Tirmidhi).
Islam has also made the institution of marriage simple
and convenient. Except for very close relatives marriage is
permissible with all others. Difference of caste is also no
bar for marriage. It is said:
“In marriage people usually go after caste and family,
beauty and riches but you Muslim should only see the faith
and conduct” (Mishkat).
“Look unto his religion” (Mishkat).
In respect of dowry and gift Muslims have been
ordained to adopt a middle course. Similarly marriage
ceremony has also been made so plain that one does not
feel any inconvenience in it. Neither one needs a priest for
it nor an officer. Nor is it subject to any other condition.
The twain can perform the ceremony themselves by
giving their consent in the presence of two witnesses. This
would suffice for the purpose.
(i) In certain moral or social exigencies one is also
permitted to make upto four marriages. This permission is
subject to the condition that he would be just to each of
them. For example, it would be quite justified if it is done
for the sake of an orphan who cannot be brought up
without being taken as a foster child. It would also be
valid if a person finds himself unable to be content with
one wife:
Marry of the women, who seem good to you, two or
three or four” (4 : 3).
Widow and widowers have been advised to start their
matrimonial life afresh. Similar injunctions exist for
slaves of either sex. Whoever of them is fit for marriage
should be married:
“And marry such of you as are solitary and the pious
of your slaves and maidservants” (24 : 32).
This has been ordained for the reason that no one in
the society who is sexually potent, leads a life of celibacy.
If he is neglected he may succumb to some sin.
5. Islam also restrains from such entertainments
which incline a man to debauchery and licentiousness or
impair his intellectual powers and paralyse his moral
sense. This accounts for the prohibition of all such things
as dance, music liquor and other intoxicants in Islam.
6. As regards the style of living and eating, Islam
exhorts nothing but moderation. According to the
definition given in the Qur’ān Muslim is neither
extravagant nor miserly in spending:
“And those who, when they spend are neither prodigal
nor grudging and there is a moderate position between the
two” (25 : 67).
It would be relevant to quote here two sayings of the
Prophet (peace be upon him) on this subject. He (peace be
upon him) said:
“Allāh wants to see the effect of His blessings on His
slave” (Muslim).
At the same time Allāh has strictly forbidden a living
that is ostentatious, luxurious and extravagant. For
instance wearing of such a dress is not permissible which
is so very low as to touch the ground by way of pride:
“He who drags his cloth (lower garment) out of pride,
Allāh will not look at him (with Mercy) on the Day of
Resurrection” (Mishkat).
Similarly the use of gold and silver ornaments is not
allowed. Men are not permitted to wear silken clothes or
sit upon silken mat:
“The Messenger of Allāh prohibited us to eat or drink
in gold or silver utensils and to use the silken fabrics for
dress or bed” (Mishkat).
One should have only such household goods as are
essential for one’s use:
“One bed for husband, the other for wife, the third for
guest and the fourth is for Satan” (Muslim).
Construction of huge and high mansions is also not
viewed with favour. The Prophet (peace be upon him)
said:
“Every expense that a Muslim makes on himself is in
fact an expenditure in the way of Allāh, except for expense
incurred on buildings exceeding one’s own requirements
as there is nothing good in them” (Tirmidhi).
Muslims have also been told to avoid a luxurious life:
“Beware of Luxurious living for Allāh does not like
those who have taken to luxurious living” (Mishkat).
7. The natural capabilities of men and women are as
different as their spheres of activities. Their appearance
and dress should also be likewise different. The Prophet
(peace be upon him) has ordained:
“Allāh has cursed such men who acquire the
appearance of women, and also women who imitate men”
(Bukhāri).
8. Muslims should never lose their grip over
forbearance, grace and serenity. The death of a relative is
very trying but one is enjoined not to give way to
impatience and crying even in that event:
“One should not slap one’s race or raise fulsome
lamentation, or tear one’s clothes or dishevel one’s hair”
(Abu Dāwūd).
Similarly one should not feel overjoyed in the event of
great happiness:
“Nor ye exult because of that which hath been given”
(57 : 23).
Islamic injunctions do not ordain only such virtues as
patience, grace and serenity, they also enjoin the
observance of pleasing habits. It enjoins:
“Do not eat with the left hand” (Muslim).
“Do not clean private parts with your right hand. It
would be still better if you do not even touch your private
parts with your right hand” (Bukhāri).
“Do not walk with one foot covered and the other
uncovered” (Muslim).
Do not shave a part of your head:
“The Prophet of Allāh (peace be upon him) has
forbidden to shave a part of one’s head” (Bukhāri).
9. Muslims have been forbidden such acts as are
devoid of any consequence here or in the
Hereafter. Among the basic virtues of a
Muslim listed in the Qur’ān one is that he
does not have any concern with futile deeds:
“And who shuns all that which is vain” (18 : 3).
The Prophet (peace be upon him) has said:
“One of the hallmarks of a Muslim is that he keeps
himself aloof from useless things” (Tirmidhi).
10. Islam forbids such acts as are earmarked for some
un-Islamic society and are likely to impair the cultural
identity and religious temper of the Muslims. For instance
it is ordained that:
(a) No Muslim should fashion himself in the style of
non-believers otherwise he would be reckoned one of
them.
“He who imitates a people is one of them”
(Abū Dāwūd).
(b) The Muslims should have beards and moustaches
of the style opposite to the non-Muslims:
“Oppose the non-believers, grow beards and trim
moustaches” (Bukhāri).
(c) The Christians and the Jews keep their hair
undyed, so oppose them. “The Muslims are advised to do
otherwise” (Bukhāri).
In short, the temper of the Muslim society is so
attuned to righteousness and uniformity that they are
distinguished in each and every respect. For them all such
so-called liberal views which regard that essentially there
is a good deal in common between belief and unbelief, is
sheer flattery and deceit. Islam believes that white is
different from the black. It strongly refutes any idea that
the two have anything in common.
4. Economic System
Any one who has some knowledge of Islam knows
that the real interest of a Muslim lies not in this world but
in the Hereafter. That is the sole object he lives and dies
for. It is a mark of distinction for a Muslim that he prefers
the After-life to this world and concentrates his attention
accordingly. This is something as plain as daylight.
However it does not mean that Islam has not attached any
importance to the things required for the material world.
The position assigned to man by Islam as well as the
purpose of his creation defined by it refute any idea of this
nature. The concept of spiritual attainment and the
struggle of a Muslim to achieve the nearness of Allāh and
the path which Islam has laid down for the realisation of
this cherished goal also falsify such a notion. If in spite of
these facts someone thinks otherwise he is but ignorant of
Islam. “Muslim” or “believer” is not the name of a mere
soul but a combination of body and soul. The fulfilment of
his duties in this world, the accomplishment of his mission
and the struggle for the pleasure of Allāh require his body
and its physical faculties. Obviously he also needs some
material for maintaining them, which we call the
economic needs of man, The Prophet (peace be upon him)
said:
“Next to obligatory prayers is the obligation of
earning an honest living”.
For this reason the Qur’ān calls it “the riches of
Allāh”, “Things clean”, “Blessings of Allāh” and
“Favours of Allāh”.
In short Islam attaches full importance to the material
needs of man and has made abundant provision in its
system that no one is deprived of them. This provision is
comprehensive and includes the following effective
measures:
(i) It is incumbent on every Muslim that he should
himself earn his living.
(ii) Earning and spending is subject to certain
limitations.
(iii) Moral obligations of the rich to fulfil the needs of
the poor.
(iv) Legal obligations of the rich in regard to the poor.
A brief description of each of these measures is given
in seriatum below:
(a) It is incumbent for every Muslim that he should
himself earn his living:
“Earning an honest livelihood is an obligation”.
No one should become a burden on others for his
livelihood and must earn it through his own labour.
No one would eat a food better than one which he
took (after acquiring it with a labour of his hand)
(Bukhari).
(b) Begging is highly condemnable and one who
does it without a genuine cause earns an unlawful
livelihood and eats a forbidden food.
“Qubaisah, it is all equal that one eats by begging or
through ill-gotten property” (Muslim).
(i) All the lawful avenues of earning a livelihood are
open to every one. In economic field every body has equal
opportunities of struggle. No monopoly of any kind exists.
Agriculture, trade, industry, services, in short every source
of earning livelihood, is open to all without any
discrimination. Everybody is free to choose a profession
of his own liking and aptitude. All sources of livelihood,
according to Islam, are created for men by Allāh:
“He it is who created for you all that is in the earth”
(2 : 29).
(ii) All things in the earth and space, in the creation
of which man has not subscribed, can be utilised by all in
accordance with their needs. The Prophet (peace be upon
him) said:
“All Muslims have equal share in three things, namely
water, grass and fire” (Hujjat Allāh al-Balighah).
Although this tradition mentions only three things, but
in fact it lays down a principle that all such things which
grow naturally, without any human effort, are free for
everyone. Another tradition concerning a person who
disallows the use of such things makes this point more
clear. The Prophet (peace be upon him) said:
“On the Day of Judgement, Allāh will say to such a
person that today I deprive you of My blessings as you did
deprive men of the benefits of things you did not make”
(Hujjat Allāh al-Balighah).
In short, the water of the rivers, ponds and springs,
grass and wood of the forests, the fruits of such trees as
grow wild, unkept birds, fish, animals of the forest, ores,
saltmines and other similar things, are reserved for public
use. An abandoned land has also a similar position. Any
one who wants to cultivate it can do so without any
restriction.
“The waste land belongs to Allāh and His Messenger
and it is meant for you on My behalf”
(Hujjat Allāh al-Balighah).
(iii) If a person acquires, through his labour,
possession of a portion of such a thing as is open to
common use, he becomes its owner. It cannot be snatched
away from him. There is a saying of the Prophet (peace be
upon him) in this regard:
“Any one who cultivates a barren land becomes its
owner” (Hujjat Allāh al-Balighah).
(iv) After acquiring the ownership of a natural source
of livelihood nobody can keep it idle. If a person keeps a
piece of land idle and uncultivated, it would revert to its
original state…become a common property again.
Whoever likes can take into his possession and bring it
under the plough:
“The one who keeps the land uncultivated for three
years will have no claim over that land”
(Hajjat Allāh al-Balighah).
(v) Everyone is free to utilise his wealth for
multiplying it further. Islam has provided great incentive
for its followers for entering the trade and industry, the
two major practical sources for multiplying wealth. Great
blessings are promised for them who enter these two
fields.
(vi) The freedom to multiply wealth is, of course, not
absolutely unrestrained. It is subject to certain heavy
moral and legal restrictions. These are as follows:
(a) Scrupulous honesty and truthfulness are but
essential for every deal. Any contrivance to involve a
customer in an unfair deal is a major sin. The Prophet
(peace be upon him) said:
“He who deceives is not one of my people”.
(b) Taking of false oaths for the purpose of
increasing sales is also a great sin. According to a tradition
“one who increases his trade by false oaths, would be
deprived of the grace of Allāh on the Day of Judgement”
(Muslim).
(c) Business involving usury in any form is
forbidden. Its receipt and payment both are unlawful:
“Allāh permitteth trading and forbiddeth usury”
(2 : 275).
Not only this, it is also a criminal offence of the level
of treason. It is declaring war against the Islamic State:
“O ye who believe! Fear Allāh and relinquish what
remains of interest, if you are believers. But if you do it
not, then be warned of war (against you) from Allāh and
His Messenger” (2 : 278-279).
(d) No such partnership is permissible in which profit
of one partner is guaranteed but of the others is not. All
such transactions fall in the category of usury.
(e) Gambling is an unlawful and an impious act.
“O ye who believe! Strong drink and games of chance
and idols and driving arrows are only an infamy of Satan’s
handiwork” (5 : 90).
Islam not only forbids ordinary gambling but also
such business which is akin to gambling i.e., speculation,
lottery, life insurance, etc., etc.
(f) Trade of all such things is also forbidden which
have been held unlawful for eating and drinking:
“Allāh and His Prophet has forbidden the trade of
liquor, which dies of itself, swine and idols” (Bukhāri).
Not to speak of their trade even their price is
unlawful:
“When Allāh forbade to eat a thing, He also forbade
its price.”
(g) In business such methods which harm others, or
the society as a whole, are also not permissible:
(i) Hoarding of necessities of life, with the motive of
selling them afterwards at a higher price, is strictly
prohibited. Those who do so have been strongly
condemned:
“Hoarder is accursed” (Baihaqi).
(ii) Buying a merchandise on its way to marketplace
is also not permissible.
“The merchandise flowing towards the market, must
not be blocked” (Muslim).
(iii) No one living in a city is allowed to become an
agent of a villager who has brought his merchandise for
sale in the market. Nor is he allowed to stock his
merchandise for the purpose of selling it at a higher price.
“No citizen should sell the goods of an absentee
villager” (Muslim).
(h) No such business transaction is permissible in
which the merchandise offered for sale is not in the
seller’s own possession. This is so because such a deal is
likely to give rise to disputes. It also, in the long run,
assumes the character of speculation, which culminates in
the rise of prices.
“Do not sell the merchandise which is not in your
possession” (Abū Dāwūd).
(i) All such sources of livelihood which cause
material loss to others are forbidden in Islam. Similarly,
sources which affect the morality and religion of the
public are also unlawful. Intoxicants, dance, music,
paintings, obscene literature, cinema (as it is being used at
present) and similar things are prohibited as means of
livelihood.
(J) Any business transaction, the complete details of
which are not clear, and on that account is open to dispute,
is also not valid.
“Allāh’s Messenger (peace and blessings of Allāh be
upon him) has prohibited a fraudulent and ambiguous
transaction” (Muslim).
7. The wealth earned within the limits stated above
is a lawful property and can be spent freely. But,
nevertheless, this freedom of spending is not unlimited. It
is also subject to certain moral and legal limits. One who
violates them will be brought to book by the Government.
If, somehow, one escapes its punishment in this world he
would not escape it in the Hereafter. The detail in regard
to some of these restrictions is given in the forthcoming
discussion and has been partly covered in the previous
chapter under the title ‘Social System’. The essence of
these restrictions is that while there is no bar on leading a
reasonably comfortable and prosperous life, it is forbidden
to live in a luxurious, extravagant, pompous, ostentatious
manner.
Injunctions to the Rich in Respect of Providing Needs

of the Poor
Everyone is equally free to earn and amass wealth.
But as all are not by birth endowed with an equal measure
of physical and mental capacities, and conditions and
circumstances do not favour everybody alike, the result of
their economic struggle cannot be similar. It is just the
opposite. What actually happens is that while a segment of
society becomes excessively rich there also emerges a
section of society which does not get enough for
subsistence even. This situation obtains in spite of the
admitted fact that the provision of the essentials of life is
not only a civil obligation but a religious one also. Islam
regards mankind as “the children of Allāh” (Mishkat).
Since we do not like to see our children deprived of food
and clothing, how can it be possible that Allāh Who is
“The Kind” and “The Compassionate”, would allow any
of His children to live in that plight. For these reasons
Islam stresses that the needs of those who do not succeed
in their economic struggle should be fulfilled by those
who have succeeded in it. It is a joint responsibility of
both the government and the rich, that they are not left to
their misery. The sources of livelihood which Allāh has
created in this world are meant for all. If for certain
reasons some people cannot get enough for their needs
from their employment, while others earn more than they
need, the excess earning of the latter is not meant for
themselves. It is, in fact, the right of others which has
passed to them. Such surplus earnings are like the
securities of which they are the keepers only. It is their
duty that they return them to their rightful owners. While
enumerating the qualities of the believers the Qur’ān
expressly mentions:
“And in their wealth the beggar and the outcast had
due share” (51 : 19).
Specific injunctions are imparted to the rich for
paying this right to the poor and the needy. Some of them
are given below:
1. “Ye will not attain to piety until ye spend of that
which ye love” (3 : 95).
2. “It is contrary to the faith that a Muslim should
sleep well-fed while his neighbour tosses about in
his bed tormented by hunger” (Mishkat).
3. Richness is a great trial. It is, in fact a great
ordeal, which very often leads to a catastrophe. Only those
escape its consequences who spend their wealth most
willingly on religious affairs and on the needs of the poor.
The Prophet (peace be upon him) once said:
“I swear by the Lord of Ka‘bah that they will be the
losers”.
On being asked as to whom he was referring he
replied:
“The rich of them. Only those will escape the evil
consequences who go on spending their wealth
unhesitatingly in the way of Allāh and the number of such
persons is not large”.
Legal Responsibilities of the Rich in respect to the

Poor
In consideration of this right of the poor Islam
imposes upon the rich certain legal responsibilities over
and above the moral ones. These are the following:
1. Everyone, except the poor, has to pay annually to
the poor a certain portion of his wealth and produce by
way of their legal right. The government recovers the
Zakāt (poor-due) and the tithe from every member of the
society and makes arrangement for its distribution among
the poor. No one can refuse it. If anyone does, he not only
spoils his After-life but is awarded the severest
punishment by the government for his default.
2. If the amount recovered as tithe and Zakat (poor-
due) does not suffice for the needs of the poor and other
religious requirements, the government has right to levy
additional tax on the rich.
3. When a Muslim dies his property is distributed
among his nearest relatives. If such close relatives, as are
entitled to the property of the deceased, do not exist it
goes to other relatives who have a distant relationship with
him. (For this purpose, Islam has provided a
comprehensive law of inheritance for its followers). By
means of this system the wealth does not concentrate in
the hands of a few and goes on spreading in different
directions. This system also helps to curtail poverty as it
stimulates the circulation of wealth and evolves its
appropriate distribution. These two are the best methods
for reducing the economic disparity in a society.
5. Political System
The political system of Islam is based on two basic
realities:
(a) The personal position of Allāh vis-à-vis this
universe, particularly men. He is not only their Creator
and Supporter but also their real Master.
(b) The personal position of man. He is not only
created and supported by Allāh (the Supporter of all the
worlds) but is also His humble slave and His vicegerent in
this world.
The political system which Islam has constructed over
these two basic realities has the following salient features:
1. The supreme authority and sovereignty actually
rest with Allāh alone. No individual, clan, community or
even the whole mankind has an iota of share in it. Man is
by birth His slave.
“The decision rests with Allāh only, Who hath
commanded you that ye worship none save Him” (12 : 40).
2. Allāh alone is the real Legislator. The
constitution given by Him is the constitution of man’s life.
It alone governs the life of man. No individual or
institution has the power to make one for himself or
others.
3. The Prophet of Allāh (peace be upon him) is the
representative and the expounder of His injunctions and
pleasures. By virtue of this position he acquires the status
of a subordinate legislator and therefore his orders call for
the same obedience that is due to the original legislator.
“And whatsoever the Messenger giveth you, take it.
And whatever he forbiddeth, abstain (from it)” (59 : 7).
The obedience of the Messenger is nothing but the
obedience of Allāh:
“whoso obeyeth the Messenger obeyeth Allāh”
(4 : 80).
4. For the exact implementation of the Divine
injunctions, the setting up of a collective system and a
governing institution is but indispensable.
“The installation of Imām is obligatory; there is a
consensus of opinion over it”.
(Sharah ‘Aqaid-i-nasfiah, p. 110).
In technical terms it is known as “Khilāfat” or
“Imāmat” or “Amārat”. This institution is comprised of
one man who is called “the Khalifah” or “the Imām” or
“the Amir”.
5. Everyone who professes faith in Islam is a citizen
of the Islamic State. This provision not only includes such
Muslims who are born in that state but every Muslim, to
whatever country he belongs, becomes its citizen when he
enters it.
“And the believers, men and women are protecting
friends one of another” (9 : 71).
6. Non-Muslims cannot become the real citizens of
an Islamic State. Their position is but of the second-rate
citizens. In technical terms they are called “the Zimmis”.
This is so because an Islamic State is responsible for their
life, property and honour. Their rights do not depend on
the pleasure of the state or the Khalifah but have been pre-
determined by Allāh and His Messenger (peace be upon
him) and an Islamic State is duty-bound to fulfil them.
7. It is the duty of the Khalifah to run the affairs of
the state in accordance with the Divine injunctions,
maintain justice among the citizens of the state, defend the
state and the nation and above all fulfil the mission of
Islam Allāh has bestowed upon them, sent the Prophet
Muhammad (peace be upon him) and constituted the
Muslim community. In respect of these duties he is
answerable to Allāh as well as the Muslims.
8. There is a council of advisors to assist the
Khalifah in his heavy responsibilities. It is incumbent on
him to run the affairs of the state in accordance with their
advice. Allāh ordained the Prophet (peace be upon him) to
seek the advice of his companions in all important
matters:
“And consult with them upon the conduct of affairs”
(3 : 159)
9. Such a person is appointed as Khalifah whom the
Islamic society considers most suitable for this heavy
responsibility and whose appointment is accepted by the
overwhelming majority of the people. He comes into
power through election and can be dismissed from his
office if he fails to do his duty. If his negligence is
aggravated and he deviates from the fundamental
principles of Khilāfat, it becomes the duty of the Islamic
Society to dislodge him from the office.
10. Islam has not specified any method for the
election of the Khalifah. All it has done in this field is that
on the one hand it has defined the purpose of his election
and on the other given guiding principles for doing so.
Any system of election which is consonant with these two
requirements, the purpose and the guiding principle for
election, would be an Islamic System. The purpose is that
such a person is elected who is better than the others in
knowledge, fear of Allāh, sagacity, talents and practical
capabilities and who commands the respect of the people
and is trusted by them. The guiding principle is that he is
elected by such persons who hold a distinguished position
by virtue of their intelligence, love of religion and power
of decision. The public at large concurs their decision. The
guiding principle is provided for a better attainment of the
purpose of election.
11. The office of the Khilāfat, or for that matter any
office of the government, cannot be given to a person who
himself desires or demands it:
“By Allāh, we will not confer the office upon one who
demands it or is covetous about it” (Bukhāri).
This is so because the Islamic concept of government
is different from the ordinary. It is a responsibility and
security rather than a right, and one would be answerable
to Allāh for it.
“This (covetousness) for Imāmat will be source of
disgrace and humiliation except in case of the one who
holds it with justification and justifies its holding”
(Muslim).
For this reason no sensitive Muslim ever ventures to
aspire for it. On the Day of Judgement, when he will be
presented before Allāh, he shall be liable to answer for the
rights of the people for whom he was made responsible in
this world. The Prophet (peace be upon him) once said:
“In this connection the best among people is one who
detests (this office) most” (Muslim).
If a Muslim attempts to secure an office while he is
ignorant of the responsibilities attached to it, how can you
expect him to perform his duty properly. He is not even
aware of them.
12. It is not lawful for anybody to deny the Khilāfat
of one who is duly elected for this office. One who does
so treads not the path of Islam but of ignorance.
“Who dies in a state without a pledge of obedience to
Imām, he dies the death of ignorance” (Muslim).
His refusal to acknowledge an elected Khalifah is in
fact disobedience of the entire Islamic State and a
declaration of war against it.
13. It is the bounden duty of every citizen to obey the
orders of the Khalifah:
“Obey Allāh, and obey the Messenger and those of
you who are in authority” (4 : 59).
Disobedience of his orders is virtually the
disobedience of Allāh and His Messenger (peace be upon
him):
“Whosoever disobeys the Amir, he disobeys me”
(Muslim).
But if the Khalifah orders something sinful then
disobedience of his orders is an obligation:
“If the Amir orders for the disobedience of Allāh, then
one should neither listen to him nor obey him” (Muslim).
One is not only required to submit to the authority of
the Khalifah but has to wish him well wholeheartedly as
well. It is a duty, a constituent of Islam and a
characteristic of piety.
“Allāh’s Messenger said: Din is another name of
devotion. We said: To whom? Thereupon he said: to
Allāh, His Messenger and the ruler of the Muslims”
(Muslim).
14. It is a right, rather a responsibility of every
Muslim to keep strict vigilance over the Khalifah and his
subordinates. They are to be checked whenever they err. If
they follow a wrong cause, they are to be made to pursue
the right one. When Abū Bakr (may Allāh be pleased with
him) was elected the Khalifah, he reminded the people of
this right of theirs and strongly emphasised the need for
making the Khalifah answerable.
“Set me on the right, if I go astray” (Tabari).
15. Laws are framed for all such matters in respect of
which express Divine injunctions are not available. These
laws are made by the Khalifah and his advisory council.
16. The Islamic State is responsible for the life,
property and honour of every citizen regardless of his
religion. Similarly every citizen is free to practice his
religion and enjoys complete freedom of conscience. This
freedom is, however, subject to the restriction that no one
is allowed to incite people to revolt against the State. Nor
has anyone the liberty to say things which lead to
disruption and disorder in the society or cause a moral
decline. No one is to be deprived of his freedom without a
proper trial of the charge levelled against him.
17. The aim of the establishment of an Islamic State
and the responsibility of its government are very noble
and vast. The following verses of the Qur’ān determine its
basic principles:
“Verily, we sent our Messengers with clear proofs and
revealed with them the Scripture and the Balance, that
mankind may observe right measure, and He revealed
iron” (57 : 25).
“O David, Lo! We have set thee as a vicegerent in the
earth, therefore judge aright between mankind” (38 : 27).
“Those who, if We give them power in the land,
establish worship and pay the poor-due and enjoin
kindness and forbid iniquity” (22 : 41).
The first two verses in general and the third one in
particular make the purpose of the establishment of the
Islamic State clear. The former two verses are indicative
of the fact that the function of the government is to
establish justice in the society. This is the purpose which
all governments strive to attain, or at least claim as their
cherished goal. This is the object which makes the
existence of a government indispensable. The third verse
adds further to this general purpose of the government. It
spells out that the real object of the Islamic State is to
form a society which establishes the prescribed prayer,
pays the zakāt (poor-due), embraces piety and inclines
people to virtue, resents what is forbidden in religion and
also dissuades others from it. This is the purpose an
Islamic State is devoted to and which gives a
distinguishing character to it. It is not to be found
anywhere else. Not even by way of window-dressing. This
object has four principal features i.e., prayer, zakāt,
affirmation of the good and the negation of the evil deeds.
A careful examination would reveal that it is in fact
synonymous with establishing the religion in full measure,
making a ceaseless endeavour for enlarging the sphere of
religious beneficence and waging an untiring struggle to
give a true Islamic colour to the society.
6. Legal System
Following are the basic principles of the Islamic Legal
System:
1. The two principal sources from whence Islamic
Law has been drawn are (i) The Qur’ān, (ii) The
Tradition. All such laws which are clearly stated in them
are eternal and unchangeable. They are valid for all times
and their obedience is but essential. Even the slightest
change is not possible in them. Neither a Khalifah has the
authority to make a departure from them for the affairs of
the state nor any ruler has the power to deviate from them.
Anyone who does so forsakes his religion:
“Whoso judgeth not by that which Allāh hath
revealed: such are the disbelievers” (5 : 44).
2. Laws are framed in respect of questions for which
express injunctions are not found in the Qur’ān and the
Traditions. These laws are framed in the context of the
prevalent circumstances and needs of the times. Only
those persons are entrusted with this task as are most
competent to do it. Their competence is founded on their
knowledge, piety, deep insight in religion, proficiency in
legal matters and understanding of the needs of the times.
It is not just a routine legislation simply because it
concerns only such matters for which express injunctions
are not given in the Qur’ān and the Tradition. Such a
legislation is neither unlimited nor independent. It is
subject to the temperament of religion and the prescribed
objections of the Islamic system (Shari‘ah). The
legislators keep in constant view the injunctions of the
Qur’ān and the Traditions. These injunctions are in fact
the bed-rock of their legislation.
This process of legislation is technically known as
“Qiyās”. The nature of the laws so framed is different
from the Divine laws. While the Divine laws are absolute,
unchangeable and everlasting, the laws framed by men are
not. There can be a difference of opinion in regard to them
and they are also liable to change. It is so because these
laws are the outcome of the opinion and intelligence of
men in which difference can arise. They are open to
change because they are framed in the context of the
prevalent circumstances and needs of time which are
everchanging. Such a law is, however, an exception which
is endorsed by the overwhelming majority of technical
experts. It acquires the position of the absolute law. This
consensus of experts is technically known as “Ijma‘.”
Thus there are four sources of Islamic law, namely the
Qur’ān, the Sunnah (the Traditions), the Qiyas and the
Ijma‘.
3. The judiciary is completely independent of the
Executive. Any control or influence of the executive over
the legislation is out of question. The law-makers are
entrusted with the responsibility of interpreting the Divine
laws to the best of their ability. While doing his duty the
only principle that a legislator bears in mind is that he
deals with the question referred to him in the manner in
which, according to his own assessment, it would have
been dealt with by Allāh, if it was presented before Him.
4. Like the judiciary, the Executive is also
completely independent. The appointment of the Qazi or
the Judges is also made, directly or indirectly, by the
Government. But when a Qazi or Judge is appointed, he is
not a subordinate of the Government but of Allāh. The
only thing he then has a regard for is the Islamic Law and
nothing else.
5. The authority of the law is invincible. No one is
above the law. The distinction of the rich and the poor, the
commanded and the privileged classes ceases to exist.
Even the highest in the society, not excepting even the
Khalifah, is as much subordinate to law as a helpless
beggar. If the Khalifah, is required by the court in any
case, he would appear before it in the same way as others
do. Similarly, if he is held guilty in any case by the Court
he shall have to undergo the punishment awarded to him.
These words of the Prophet (peace be upon him) stand
unparalleled in the history of the Judicary:
“Even if Fātimah, the daughter of Muhammad had
committed a theft, I swear by Allāh, I would have cut off
her hands” (Bukhāri).
The Khalifah does not have the power to stop the
enforcement of punishment for such sins as have been
expressly stated in the Qur’ān and the Traditions. If theft
is committed the hands of the thief shall be chopped off.
One who commits adultery shall be scourged with stripes,
or stoned to death. One who makes a baseless accusation
of adultery against someone shall have to bear eighty
tripes. The murderer, who has not been forgiven by the
heirs of the victim shall be executed. In an Islamic State, a
Governor or Head of the State is not empowered to hear
an appeal of mercy in such cases.
6. Punishments for criminal offences are enforced in
normal conditions only. As long as the society does not
acquire the true Islamic character, or the conditions
remain abnormal and the people commit crimes out of
sheer despair, these punishments will not be enforced. The
punishment of theft was once suspended in the reign of
Khalifah ‘Umar (may Allāh be pleased with him) when
the state was in the grip of an acute famine.
7. Justice will be dispensed to everyone. There is no
such thing as ‘Court Fee’ which is recovered by way of
payment for the dispensation of justice.
RELIGION AND POLITICS:

AN IMPORTANT PROBLEM OF OUR TIMES
It has been made clear in the previous chapters that

Islam has a comprehensive system of life of which
political system constitutes a part. How politics is a part of
religion and how political system is constituent of the
religious system is a point which is not yet abundantly
clear. What is its significance and import? It seems
necessary that this point should be dealt with at some
length. Politics is not something which can be ignore as a
trivial affair. In the present-day world its importance has
increased so much that even the most personal affairs are
not outside its scope. It is, therefore, natural that it should
have a far-reaching effect on man’s life. Any one with a
pair of eyes can see that all the philosophies, ideals and
beliefs are swept away by the tide of politics. On the other
hand it is contended that politics should have nothing to
do with religion. Illusive arguments are advanced in
support of this contention. It is argued that since religion
is a medium of man’s access to God, something highly
sacred and sublime, it is unfair to drag it in the worldly
affairs. What is sacred should be kept in sacred places.
This concept is in vogue more or less in the whole world.
Not to speak of anything more, people are not even
inclined to accept that religion can have any kind of link
with politics.
This discussion could be altogether ignored and we
could proceed further without touching upon this
controversy if this misconception had not extended to the
followers of Islam also. The present situation is such that
many of those who are not Muslims for name’s sake only
but are the true followers of Islam, and claim to see Islam
independent of others’ views, say that its relation with
politics is not crucial. In their opinion its importance in
religion is not basic but secondary. No to speak of
indispensability, it is not even required in Islam. They
think that it is not an incumbent religious duty of a
Muslim to strive for the establishment of an Islamic State.
They consider it a Divine prize which is given to those by
Allāh who follow the religion sincerely. In short, if
Islamic State is required, it is not for Islam but for its
followers.
What link Islam has with politics is a question that has
gained extraordinary importance in modern times due to
the reasons just stated. If politics is a constituent of Islam,
what is its significance and importance? It is a question
which calls for an elaborate discussion and straight-
forward answer. It would not be possible to understand
Islam properly if this question is left unanswered. The
picture of Islam which would emerge without it would be
blurred.
The importance of this issue warrants that all its
aspects should be kept in view and all such factors which
can help us in determining the true relationship of religion
with politics be examined in their proper sequence.
Belief in Allāh and the Concept of Politics

For the purpose in view we should first of all see the
attributes of Allāh, because they are in fact the fountain-
head whence all religious concepts and Divine injunctions
emerge. It is, therefore, the prerogative of these attributes
to decide as to what relation religion has with politcs.
In the second chapter of this book (entitled
Fundamental Beliefs) we have already studied in detail
that Sovereignty is one of the basic attributes of Allāh.
Some verses which provide evidence to this effect are as
under:
“Say! I take refuge in the Lord of mankind, the King
of mankind, the God of mankind” (114 : 1-3).
“Verily, His is all creation and commandment”
(7 : 54).
“Ye worship none save Him” (12 : 40).
These verses reveal that Allāh is not only the Lord
and God of mankind but also their King and Ruler. He is
such a Lord and God whose Lordship and Godhood
include Kingship Autocracy and Mastery. It clearly means
that the real King and the Ruler and the Law-Giver is
Allāh and being so is one of His undisputed and important
attributes. Until and unless one has implicit faith in these
attributes, he cannot be accepted as a believer.
When it is an accepted fact that the King, the Ruler
and the Law-Giver is none but Allāh, it is in other words
an advice that the political life of man should be
constructed over the unshared supremacy of Allāh. This is
because the primary question of politics and its
fundamental clause relates to the supremacy of power and
determination of supreme authority. The attributes of
Kingship of Allāh provide the correct answer of it.
Islamic Law and Politics

After studying the attributes of Allāh let us now
examine the complete code of Islamic Law. Generally the
following issues come in the purview of politics and form
the matrix of man’s political life:
Why a collective social order is necessary? In whom
does the society vest the supreme authority? What is the
real status of man? What are the basic rights of an
individual? What are the powers of government and what
is their extent? Who frames the constitution? What type of
constitution is in force? Let us see whether these questions
have been discussed in the Qur’ān and the Tradition and
their answers are included in them? An answer to this
question has already been given in the chapter entitled
“Political System of Islam”. It has been made clear in that
chapter that Islam has taken up all the questions which lie
in the scope of politics and has prescribed injunctions in
respect of each of them. It means that Islam has a
complete political system of life.
Adherence to Religion and the Authority of

Government
A very large number of Islamic injunctions included
in the Islamic Law are such that their enforcement without
a political system and an authoritative government is not
possible. For instance:
1. If anyone commits a murder, it is obligatory for
the heirs of the victim to retaliate.
“O ye who believe! Retaliation is prescribed for you
in the matter” (2 : 178).
2. The Qur’ān enjoins to chop off the hands of the
thief:
“As for the thief, both male and female, chop off their
hands” (5 : 38).
3. One who is guilty of adultery is to be punished
with a hundred stripes.
“The adulterer and the adultress, scourge ye each one
of them with a hundred stripes” (24 : 2).
4. One who makes a false accusation of adultery
against someone is liable to a punishment of eighty
stripes.
“And those who accuse honourable woman but bring
not four witnesses, scourge them (with eighty stripes)”
(24 : 4).
5. The Qur’ān enjoins war against the enemies of
Islam and orders to crush them completely.
“And fight them until persecution is no more, and
religion is for Allāh” (2 : 139).
Similarly there are many other injunctions of this kind
which cannot be implemented adequately without a
government. Such injunctions can only be practised
properly if an organised government exists. For instance,
take the case of the following injunctions:
1. The Muslims are enjoined to crush the hypocrites
with iron hands.
“Whosoever among you sees evil, let him check that
with his hand” (Bukhāri).
2. The Qur’ān advises the believers to remain firm
on the path of justice.
“Be ye staunch in justice, withnesses for Allāh”
(4 : 135).
3. The temporal courts are not worthy of it that the
Muslims take their matters for adjudication to them.
“How they go for judgement (in their disputes) to
false deities when they have been ordered to adjure them”
(4 : 60).
4. Public disputes should be adjudicated in
accordance with the Divine Law.
“So Judge between them by that which Allāh hath
revealed” (5 : 48).
5. The very purpose of the creation of the Muslim is
that they should verify the truthfulness of the Divine
religion before the whole mankind.
“That ye may be a witness against mankind” (2 : 143).
Obviously the compliance of such religious
injunctions is as important as of the others, because they
are as much constituents of the religious laws as the others
are. Their compliance is a religious obligation in the same
manner as of the others as Allāh has not given us the
discretion to discriminate in His injunctions. We do not
have the liberty to act upon what we like and leave what
we do not. Allāh commands us to comply with all of His
injunctions without discrimination.
“Follow that which is sent down unto you from your
Lord” (7 : 3).
If we do not do so and exercise discrimination and
choice in the compliance of Divine injunctions this
practice would not be in keeping with belief but disbelief.
The example of the Jews is before us who were held guilty
of such a defalcation:
“Believe ye in part of the Scripture and disbelieve ye
in part thereof” (2 : 85).
Politics is an Integral Part of the Religion
Let us now consider all these things collectively as it
would completely solve the question of the relationship of
Islam and politics.
If sovereignty is one of the basic attributes of Allāh,
and implies that the political life of man should be based
on the belief in His unshared Sovereignty, then it is a
proof of the fact that man’s political life lies within the
orbit of religion. It cannot be excluded from it. If we
regard it otherwise the belief in the Sovereignty will
become void. If a part of the Divine Law consists of its
political canons, and if Islam contains a full-fledged
political order as well, it amply proves that any concept
wherein a political system is wanting would be at variance
with the true and complete concept of Islam. Actually we
cannot even imagine a true and complete Islam which
lacks a political system. It is as if you wish to imagine a
physically perfect and healthy person you would not be
able to get along by imagining his organs and limbs in
isolation. You would have to imagine him as a whole.
It is established in the above discussion that in the
absence of a sovereign power a very large number of
religious injunctions cannot be implemented while, as we
very well know, the negligence of any constituent of Islam
is most sinful and un-Islamic act. Does it not clearly mean
that politics is but an integral part of Islam? Politics is not
only important in its own right, it acquires a tremendous
significance when we find that life and vitality of so many
Islamic injunctions also depends upon it.
When we see the dimensions of the superb importance
of politics in Islam we learn the truth and reality contained
in those words of ‘Umar, the Great (may Allāh be pleased
with him):
“There can be no idea of Islam except through a
Jamā‘at and there can be no idea of Jamā‘at except
through leader.”
K‘ab al-Ahbār, who is renowned among those who
conversed with the companions of the Prophet
Muhammad (peace be upon him), stated this fact in more
elaborate terms when he said:
“Islam, the government and the masses are likened to
a tent and its pole and pegs. The tent is Islam, pole is the
government and pegs are the masses. None of these can
remain in its correct position without the other two”.
(Al-‘Aqdul Farid, Vol. I)
In short if Islam is detached from the concept of
politics and government what remains is something other
than Islam bestowed upon us by Allāh, revealed in the
Qur’ān and practised by the Prophet Muhammad (peace
be upon him). Islam can only be seen in its true form if it
is placed in a position of complete authority.
Another revolutionary characteristic of Islam is its
view of political power. It does not consider political
power a worldly prize but a religious one. Not a thing to
be detested and abstained from but to be relished and
required. Islam is not indifferent to it. Rather Islam has a
strong passion and yearning for it, because until and
unless it is possessed with power it cannot fulfil the
purpose of its existence.
Islamic Government and Muslim Government

Here it seems pertinent to point out the difference
between an “Islamic Government” and a “Muslim
Government”.
Islam is not a living organism who can attain the
required political power through its own endeavour and
retain it by himself. It can actually achieve power through
its followers only. They can achieve it by dint of their own
struggle and once this is done they can manage to retain it.
Therefore, the true followers of Islam are those who have
the reigns of government in their hands or who constantly
strive to attain it. There is, however, a world of difference
in their motive for gaining political power. It can be for
their own supremacy and for the glory of Islam. The
power of the first kind would be ‘Muslim power’ and the
second would be designated ‘Islamic power’. In Divine
judgement the former is temporal and the latter ‘religious’.
While the first one is evil, the second one is good. The one
plays havoc with the world, the other embellishes it. This
is why the Qur’ān has made it a standard of judgement for
its believers. On the one hand it has defined the believers
as:
“Those who seek not oppression in the earth, nor yet
corruption” (28 : 83).
On the other hand the Qur’ān addresses the believers
and gives them good tidings in these words:
Ye shall overcome them if ye are (indeed) believers”
(3 : 139).
It means that power and domination which is for one’s
private gain is in fact nothing but oppression and revolt. It
crams the world with evils and a devout believer cannot
even think of it. But such exaltation and power which is
meant for the service of Islam are good and virtuous and a
Muslim inwardly craves for it. There can hardly be any
doubt about it that in essence the two types of political
powers are quite different from one another. They are as
different in their basic concepts as they are in their
consequences. In appearance both are political powers and
both are for the Muslims, but while the one is in the nature
of a sacred trust and responsibility, the other is for
personal ends. People who look at things superficially can
be deceived by them but such a vast and fundamental
difference between the two cannot escape those who are
endowed with insight and understanding. They will feel
that although both the birds fly through the same air still
the world of the falcon and the vulture is not the same.
Mission of the Prophets and the Power to Rule

The nature, the importance and the need for close
relationship between politics and religion, discussed in the
above paragraphs, reveal a truth of superb importance.
The truth that the mission assigned to the Prophets was in
the last analysis practically nothing but the establishment
of a religious and Islamic government. It has been so
because without the ruling power Divine religion cannot
be practised to its full extent. This contention was as much
true in the times of those Prophets as it is today in the case
of Islam. It was, therefore, because of this imperative need
that the Divine religions devoted all their energies to
acquire the reins of government. It is a different matter
that the prevailing circumstances were not favourable to
many of them and their struggle did not yield the best
results. Obviously, a mission’s inability to attain the
zenith of success is one thing and its inner perfection
another. No doubt the history of the Prophet’s mission
shows that many of them could not establish a political
order of their own but there is no evidence to show that
they did not even want to do so. It is true that the basis of
the invitation of each Prophet was “There is no god except
Allāh” and not “There is no sovereign except Allāh” but
nevertheless it is equally true that meanings of “There is
no god except Allāh” also include “There is no sovereign
except Allāh”, as sovereignty is one of the basic attributes
of Allāh. It means that when it is said that “There is no
god except Allāh” it also means “There is no sovereign
except Allāh.” It is certainly wrong to regard Allāh as
Sovereign only. But it is far more wrong to exclude the
attributes of Sovereignty from the concept of Allāh. It is
certainly wrong to regard Allāh as Sovereign only. But it
is far more wrong to exclude the attributes of Sovereignty
from the concept of Allāh. It would be true to say that
none of the Prophets gave his invitation in the words:
“Ye mankind! Establish the sovereignty of Allāh as
you have no sovereign except Him.”
Instead of these words every Prophet actually said:
“Serve Allāh. Ye have no other god save Him”
(7 : 59).
But who would contest that the meanings of these
words do not also include the sense and significance of the
preceding quotation. This could only be done if the
meaning of the words worship were confined to prayer
only. But actually it is not so. The word worship signifies
both worship as well as submission.1 As such the
compliance of religious injunctions which relate to the
various aspects of life, and of which the last link is politics
and government, cannot be excluded from worship. If
such the compliance of religious injunctions which relate
to the various aspects of life, and of which the last link is
politics and government, cannot be excluded from
worship. If the compliance of these injunctions is also
worship then the actual mission of each Prophet also
precluded the compliance of the Divine political
injunctions.
1
The argument in support of this contention and a detailed discussion on
this subject follows under a separate head.
It may be asked here that in the mission of the
Prophets introduced in the Qur’ān there is no mention of
political injunctions anywhere. Their missions consisted
of beliefs, ethics and worship of one singular God (Allāh)
only. The injunction “worship Allāh” seems to be limited
to prayer only because when some Prophets proclaimed
“there is no god except Allāh” and ordained “worship
Allāh” and illustrated their saying with their words and
deeds, then their statement and action should be treated as
a standard explanation of these terms. If the meanings of
these words included politics as well there must have been
a mention of it somewhere. If they had not imparted
political injunctions to their followers they could at least
show them that the establishment of the Divine
Government was their final aim. In short, if politics was a
primary constituent of the religion of every Prophet why
did they not give such an explanation of the words
“worship Allāh” as it would have made the position of
politics in the religion abundantly clear.
But this question arises if we lose sight of the two
cardinal principles of Divine laws. Firstly, no constituent
of the Islamic Law revealed before its scheduled time and
practical need. Allāh imparts His Divine injunctions when
they are necessitated by the affairs of a society and when
its people are in a position to act upon them. It is an
established principle of the Divine law and its need and
expediency are evident. Secondly, it would be wrong to
assume that on the basis of this principle such Divine
injunctions which are revealed at a subsequent stage are of
secondary importance. Similarly, if, in accordance with
this principle, religious laws in respect of certain affairs of
life are not revealed, it does not mean that they were
unimportant and for that reason could not be made a part
of the Divine law.
These principles would be better explained by the
following examples:
In the words of the Prophet Muhammad (peace be
upon him) “war in the cause of Allāh (Jihād) is the highest
peak of Islam” and “best of the acts.” But before the
second year of Hijrah (Islamic calendar) it was not only
regarded so but prohibited. Why was it so? Because the
conditions and circumstances required for such a war had
not yet arisen. Similarly, usury is the worst kind of sins. It
is described as a “revolt against Allāh and His Prophet,”
and one who indulges in usury is punishable like the
disbelievers in the After-life. But it was declared unlawful
on the later stage, in the 9th year of the Islamic calendar.
Prior to it usury was permitted. Reason being that before
that time the society was not in a position to implement it.
Had it been enforced earlier it would have upset the whole
economic system. Same is the case of liquor. In spite of
the fact that it is considered as the mother of all the evils,
it was not declared unlawful till the revelation of Sūrah
Maidah (Table) of the Qur’ān. The examples cited above
are sufficient to vindicate the principles of the Divine law
under discussion.
If these two principles are kept in view all the riddles
of the question would be automatically resolved. If Allāh
did not reveal political injunctions to some of the Prophets
and did not ordain them and their followers to establish
Divine rule the reason was not that such injunctions were
unimportant and could not constitute a part of the Divine
law framed for them but the actual reason was that a
situation had not emerged in which any talk in respect of
politics and government would have been relevant. All of
us know that certain things are indispensable for the
establishment of a system and politics. For instance a
reasonable number of people, social system and unity and
an independent environment. If the mission of a Prophet
did not attain a stage where all these things were present,
how and why he and his followers could be given political
injunctions. In the mansion of the Divine law the position
of these injunctions is that of the plaster of the roof. Until
and unless the foundations are laid, the walls raised and
the roof constructed, the order for plastering the roof
cannot be given. Nor any step can be taken in this
direction. Before the completion of these requirements if
the order for plastering the roof is not given and no step
taken in this direction, does it prove that the original plan
of the house had an unplastered roof? Obviously, it is
foolish to think so. Every sane person would think that the
plastering of the roof is included in the design of the roof
but as a stage has not yet arrived when anything could be
said or done about it, so nothing was done about it. If that
stage had arrived, the plaster would also be made ready.
Similar was the condition of the mission of the Prophets.
Such missions which were disrupted before attaining the
stage where political injunction would become
indispensable, did not include any element of politics and
government. As such their followers were absolved of the
duty of establishing the rule of Allāh which is implied in
the Divine injunction “Worship Allāh.” It does not mean
that the establishment of government in its own right did
not deserve to be included in this injunction. Certainly it
did. But it was not included because of the prevailing
circumstances. Such missions which attained that stage
were given political injunctions without least delay. The
establishment of a system of government and enforcement
of political laws were then also incorporated in the
injunction enjoining “worship Allāh,” in the same manner
as were the other constituents of religion. Ever since the
establishment of Divine Government and compliance of
political laws were made as obligatory as the compliance
of any other religious injunction.
Invitation to Islam and the Government
The whole world knows that Islam was one of such

mission as succeeded in attaining that stage. This is why
its religious law also contains in detail the principles of
politics and government. The Prophet of Islam,
Muhammad (peace be upon him) not only attained power
and laid down a regular system of government, he also
headed it. His best companions also maintained this
system as a religious duty of vital importance and headed
it. Therefore as far as Islam is concerned it cannot be said
that the establishment of Divine rule is excluded from the
original injunction “worship Allāh” and politics is not a
part of religion. This is one of the numerous reasons why
Islam gained the distinction of being a real and allround
perfect religion. While enumerating the degrees of Divine
religion, Shah Waliullah says:
“Let it be known that the most prerfect religious law

and complete Divine guidance is that which enjoins war in
the cause of Allāh” (Hujjat Allāh al-Balighah).
“Which enjoins war in the cause of Allāh” means that

such religious law which includes injunctions in respect of
government and politics because war in the cause of Allāh
is not possible without a regular government.
Islam is not only such a Divine Law which enjoins

war in the cause of Allāh, it is in fact the one which has
regarded it as a standard of religion. Islam is eternal and
so its relationship with the war in the cause of Allāh. This
is an undeniable proof of the fact that the concepts of
politics and government cannot be separated from the
concept of Islam. If it is separated from Islam what
remains is a crippled Islam which would not deserve the
distinction of its being a perfect religion mentioned in the
Qur’ān.
“This day have I perfected your religion for you”
(5 : 3)
ISLAMIC LAW AND WORSHIP
Status of Worship
Religion is in fact but another name of worship of
Allāh. Its need and significance lies in the fact that it
instructs people in Divine worship and in nothing else. It
is the submission and worship which purifies and exalts
the spirit of man and makes him worthy of His pleasure
and blessings. This is the usual conception of religion and
it is not an easy matter to refute it. The Qur’ān regards it
as an open truth. In plain terms it says that the mission of
every Prophet was none other than this:
(1) “Serve Allāh and shun false gods” (16 : 30).
This is exactly what the Prophet Muhammad (peace
be upon him) also preached when he said:
(2) “O mankind! Worship your Lord” (2 : 21).
He (peace be upon him) made it explicitly clear by
saying that this is the one and only purpose for which man
was actually created. Allāh has declared in clear-cut
terms:
(3) “ I created the Jinn and mankind only that they
worship Me” (51 : 56).
Worship is the objective for which mankind was
created and the Prophets were sent to remind it that this
alone was the reason of its creation. This is how the two
things became linked. The objective of the creation of
mankind having been determined, the mission of the
Prophets became obvious. It was simply this and nothing
else that they keep on reminding mankind of the purpose
of its creation.
Meaning of Worship
This status and importance of worship brings to our
mind the question of how this worship is related to the
exposition of Islam presented in the preceding chapter? In
its real sense Islam is a complete system covering every
aspect of man’s life. It is so comprehensive that it includes
everything whether it is belief, worship or any other
aspect of man’s temporal life. It governs man’s whole life.
Would it be just to regard the observance of this complete
code and every part of it as ‘worship’? The limited
conception of religion in vogue gives rise to this question.
So far the practical importance of this is concerned
every sensible person would feel that it is but
extraordinary. It has a direct and close contact with
Islamic law. The answer to this question will have a great
bearing on Islamic law. If Islam also has the ordinary
conception of worship then those of its elements which
relate to the beliefs, worship and attributes of faith deserve
greater devotion and fervour than the others. Otherwise,
such discrimination would be uncalled for and it will be
imperative to consider the observance of entire Islamic
laws as worship. Every part of it shall have to be observed
with equal attention, zeal and fervour. This is what makes
the knowledge of the real meanings of worship so
important for the right observance of Islam. Its ignorance
leads one but astray. In the absence of this knowledge one
would concentrate on what he will consider worship and
neglect what he will not consider so.
What are the meanings and scope of the word worship
when it is mentioned in the Qur’ān and the Tradition? In
order to grasp its true significance we shall have to
examine everything which is of any importance and can
be referred to by way of authority for determining the true
meanings of this word. This would enable us to do full
justice to the understanding of this vital issue and provide
us with a reliable answer of our question.
Literal Meanings
First of all let us turn to the dictionary for the ordinary
meanings of this word. Lexicographers say:
(1) “Worship means to lie flat and absolutely low”
“Worship means degradation of the last degree;
lying flat” (Mufradat Imām Rāghib).
(2) “Worship means submission” (Lisan al-‘Arab).
(3) “He prayed to Allāh means he worshiped
Allāh”.
On this analogy “ ‘Abd” is a slave. “Tariq-I-Mu‘bad”
is a passage which becomes smooth and plain through
excess of traffic (Lisan al-‘Arab).
These meanings of worship may appear different from
one another but in fact they are not. There is a close
resemblance among them. The real meanings of the word
are those which have already been mentioned i.e., to
incline, to submit completely, to degrade oneself before
someone, to be downtrodden, to lie low. Obviously
inclination of the extreme degree acquires the form of
complete obedience and as such worship also means
submission. If such a being before whom one lays himself
and unto whom one degrades himself to the last degree, is
possessed of the Divine attributes of mercy and bounty,
then his inclination would not be lacking in gratitude.
Such inclination, in which this spirit pervades, acquires
the form of worship. It is, therefore, but natural that prayer
also means worship.
If we keep the above-mentioned explanation in view it
will make the Islamic conception of worship a great deal
clear. It will also make the essence of worship more
intelligible. Who is the worshipper of Allāh? If the
inclination of the last degree is the basic and real meaning
of worship then it logically follows that this is the essence
of the worship. As Allāh is Sovereign and the real
Benefactor of man, it does not stand to reason that his
inclination of the last degree to Him would be superficial
and not attaining the degree of true submission and
worship. It is as unlikely as the idea of burning fire
without heat. In short the submission of man unto Allāh
impels us to believe that it includes all the three things i.e.,
absolute inclination, submission and worship.
Religious Connotation
The discussion just concluded had a literary aspect.
Let us now also examine its religious connotation. It is an
established fact that the Prophets came to mankind for its
guidance. They enjoined worship of Allāh in
unambiguous terms. Obviously, this is how it should have
been. If mankind is created for the worship of Allāh how
could the mission of the Prophets be any different?
When it is a plain fact that the sole mission of the
Prophets was to enjoin upon mankind the worship of
Allāh and to make them His true slaves, it clearly means
that whatever they told and taught as Prophets was
nothing but His worship.
The Prophets were sent to mankind with the singular
mission of enjoining upon them the worship of Allāh and
to make them His true slaves. Hence whatever they told
and taught as Prophets was nothing but His worship. No
Prophet ever overstepped the Divine mission entrusted to
him. In fact even ordinary persons do not usually back out
from tasks assigned to them and Prophets are less likely to
commit such an indiscretion. A Prophet is an embodiment
of submission. His eyes are fixed all the time on his
mission. He imparts to mankind nothing except the Divine
message. He does not say a word of his own. Such being
his position how can it be possible that in the performance
of his duties he would digress and say things not relevant
to his mission. It will be, therefore, admitted that whatever
a Prophet says is worship without any exception. No
matter whether it is fundamental beliefs or the minute
social and cultural details. The observance of laws of
prayers of Allāh is as much a worship as is the compliance
of injunctions pertaining to individual and social life. In
other words it is the worship enjoining observance of full
religion and compliance of the entire Islamic law for
which man is created and Prophets have been sent by
Allāh. The greater the number of Divine injunctions he
faithfully follows, the more perfect is his worship.
Conversely, the less complete this observance, the more
imperfect is his worship.
The basic truths and the universally accepted
principles of religion also determine the same meanings of
worship in another way. According to the Qur’ān the sole
purpose of man’s creation is the worship of Allāh. It was,
therefore, natural for the Qur’ān to hold that the first and
last position of man was but that of a slave. This is why
this fact has been repeated in the Qur’ān so often. Let us
now see what the true position of a slave is? When a slave
is purchased he is a slave of his master for all the twenty-
four hours of the day. Whatever he does at his bidding is
regarded as service. Now the fact is that the owner of the
slave is not his real master. What he has actually
purchased is his working capacity and his body and soul.
But man is so much a slave and bondsman of Allāh that
every fibre of his is owned by Him, Everything that the
slave has is His and His alone. It is His without any
partnership. So far as a true Muslim is concerned he is not
only His born slave but His avowed bondsman also. The
Qur’ān has explained this fact in the following verse:
“Lo! Allāh hath bought from the believers their lives
and their wealth because the Gardens will be theirs”
(9 : 3).
As such a Muslim is a slave of Allāh not merely in his
working capacity. He is His complete slave in all respects.
He is His creature as well as His purchased slave. This
bargain he has made with his own free will. A Muslim is a
born slave who has completely sold himself to Allāh.
Whatever he does in obedience to his Master cannot be
isolated from his servile position. When he is nothing but
a slave, each of his acts is bound to be an act of
submission. So much so that if the ordinary daily chores
are performed by him in accordance with the Divine
injunctions, as he must, all such things would be but acts
of worship.
The argument put forth in the above paragraph is of
deductive nature and has been evolved from certain
fundamental religious truths. But the fact is that in spite of
its deductive character it comes next to Divine arguments
and cannot be challenged for discussion’s sake even.
The term Worship as used in the Qur’ān
Let us now see how the word worship has been used
in the Qur’ān. It will be admitted that the true meanings of
this word would only be those which have been given to it
by the Qur’ān. If a survey of the Qur’ānic usages can lead
us to some conclusion it will be certainly the most
authentic and reliable one.
This word has been used in the Qur’ān in different
forms at numerous places. Some of its usages are
examined here in their proper sequence:
(1) “Those whom ye worship beside Him are, but
names which ye have named, ye and your fathers’
(12 : 140).
(2) “They said: we worship idols, and are ever
devoted to them” (26 : 71).
These verses indicate that adopting an attitude of
worship unto someone amounts to his worship. What the
infidels did to their idols has been referred here as
worship. Obviously the relation of infidels with their idols
was but of worship.
(3) “And those who put away false gods lest they
should worship them and turn to Allāh in repentance, for
them there are glad tidings” (39 : 17).
(4) “Worse (is the case of him) whom Allāh hath
cursed, him on whom His wrath hath fallen! Worse is he
of whose sort Allāh hath turned some to apes and swine,
and who serveth idols” (5 : 60).
These verses reveal that to consider someone as an
absolute sovereign and to obey his injunctions with free
will and pleasure is synonymous with his worship. The
conduct of those who turn to false gods has been regarded
as worship. The Arabic word used here is “Taghut” which
literally means “One who exceeds limits or one who
becomes a rebel”. Technically it means a community
which turns its back on the worship of Allāh or leads
others astray. On this analogy the Satan and the idols are
the Taghuts. Similar is the case of those rulers, chiefs and
national and religious leaders who are devoid of the fear
of Allāh and indifferent to the Divine injunctions, who
elevate their opinion and pleasure to the status of the law
of their times. The people who these ungodly creatures see
no harm in respecting them and consider them worthy of
issuing orders and passing judgements. They obey their
orders with devotion. If the Qur’ān regards such conduct
of theirs as ‘worship of false gods’, it goes to prove that in
its opinion an obedience backed by unconditional
submission, free will and unqualified consent also
amounts to worship.
(1) “And they said: Shall we put faith in two
mortals like ourselves, and whose folk are servile unto us”
(23 : 47).
(2) “And this is the past favour wherewith thou
reproachest me: that thou hast enslave the children of
Israil” (26 : 22).
These verses are proof of the fact that not only is such
obedience and submission as good as prayer which is
backed up by three conditions, namely free will,
unqualified consent and unconditional submission to the
one who is being worshipped, but beyond this such
submission is also worship which one may be doing
unwillingly, but which is nevertheless done intentionally
consciously and unhesitatingly and wherein he who is
being worshipped does not consider himself subordinate
to any superior power. This is why in the verses cited
above the servility of the children of Israil has been called
the worship of the Copt (Qibtis). It is but evident that
although the children of Israil, being slaves, were utterly
helpless and could do nothing to emancipate themselves.
They were not putting up with it willingly. It was the
terror of the ruling class and their own helplessness which
forced them to submit silently to the orders of the
oppressors. It shows that unhesitant submission of one
who claims to be an absolute monarch is also worship.
(1) “Did I not charge you, O ye sons of Adam, that
ye worship not the devil––Lo! He is your open foe”
(36 : 60).
(2). “O my father! Serve not the devil” (19 : 44).
These verses reveal yet another form of worship. They
indicate that complete submission of someone is also
worship even though it is done unconsciously. This is so
because these verses speak of the worship of the devil
whereas the true position then obtaining was that the
beliefs and practices of the people referred to happened to
suit the devil. Otherwise, in point of fact, none of them
actually bowed or prayed unto the devil. Nor did anyone
accept the devil as his lord or guide. Nor did anyone have
any regard for him. In fact they considered him as much
an embodiment of evil as did the others and therefore had
nothing but hatred and curses for him. But in spite of all
this they have been called “the worshippers of devil” in
these verses. It clearly means that even if there is no
intention of submission, or there is not even a remote idea
of imitating someone’s precepts and notions, still if
through sheer coincidence, there occurs a similarity
between the ideal and the follower, even this unconscious
submission is held as worship by the Qur’ān.
It would not be correct to say that in any of the above
mentioned four usages of the Qur’ān the word worship has
been used metaphorically. Such a statement will be utterly
devoid of sense as it would fail to find any support from
the dictionary, the Qur’ān and the Tradition. Such a claim
could only be made of any of the numerous verses of the
Qur’ān, wherein this word occurs, had indicated that it
alone meant worship and nothing else and any act other
than that was not so. But there is no verse in the Qur’ān
which could verify this claim. On the contrary it has many
such verses wherein this word has been used for worship
(some instances of which have also been cited above). But
there is a world of difference in saying that it only means
worship that it means worship as well.
If we keep in view the study of the literal meanings of
worship we will realize that the four types of worship,
which we have come across in these Qur’ānic verses,
cannot be regarded as four established but mutually
unconnected versions of worship. They are in fact four
different aspects of the same comprehensive meaning.
Worship is submission and conscious or unconscious
submission is worship also. Without submission it is just
nothing. But neither of it is self-sufficient. If any of these
had been so there was no need or justification to regard
the others so. But we see that if the Qur’ān has regarded
worship as submission, it has alongside called the other
three forms of submission as worship. It means that in the
opinion of the Qur’ān submission attains its true meanings
only if worship and submission are both combined.
Now we have before us all the three aspects of this
study and debate i.e., lexicographical assumptions, the
dictates of religious verities and of Qur’ānic context. All
the three agree that submission is a comprehensive term
which covers both submission and worship. Its scope
amply covers the religious requirements and Islamic
injunctions.
Submission Required by the Qur’ān
Worship of Allāh which is the sole object of man’s
creation, and which constituted the mission of the
Prophets, could not have been something unsettled and
raw. It could neither be limited to worship, nor restricted
to submission alone. This is what appeals to reason and
this is what the Qur’ān has also decided. It stands to
reason because such a God Who is man’s Creator, Master,
Provider and Benefactor, Ruler and Object of worship, in
short everything for him, deserves that all kinds of
worship should be directed towards Him. It is a decision
of the Qur’ān in the sense that its verses demand from its
followers worship as well submission in equal degree. Its
verses exhort the Muslims to bow unto Him only, glorify
only His name, address their prayer to Him only, Proclaim
only His greatness, seek His help only and acknowledge
His blessings all the time. These verses at the same time
repeatedly enjoin to unconditionally accept Allāh as the
Ruler and worthy of submission, to accept Him as the
Law-Maker, to obey His orders, to adjudicate matters in
accordance with His injunctions, to adopt the code
prescribed by Him, to consider only that as lawful which
He has declared so and treat only that unlawful which He
has forbidden. Therefore the meaning of that whorship
would only be complete which is the ideal and objective
of man’s creation and which was the essence of the
Prophet’s mission. This is what the Qur’ān has ordained
and in this worship and submission both are included. For
further clarification let us consider it from another angle.
On one occasion the Qur’ān reveals the purpose of man’s
creation in the following words:
(1) “Who hath created life and death that he may try
you in best conduct” (67 : 2).
On another occasion it is said:
(2) “And when thy Lord said unto angels: Lo I am
about to place a vicegerent on the earth” (2 : 30).
In revealing the purpose and object of man’s creation
where the Creator has adopted the term worship, He has
used the words ‘best conduct’ and ‘vicegerent’ also. It
means that although these are separate words but their
meanings are not different and have been used only to
make the literary expression compatible with different
situations. In other words, in the opinion of the Qur’ān the
worship of Allāh, best conduct and vicegerency are
different interpretation of one and the same objective.
Therefore any such meanings of worship will not be
correct which are not consonant with the concepts of best
conduct and vicegerency. Only such meanings of it would
be genuine which include the essence of other two as well.
Obviously, submission alone cannot be regarded as ‘best
conduct’. Similar is the case of the “vicegerency”.
Although its apparent meaning are comparatively closer to
submission than worship, yet the latter is not outside its
meanings. Thus these two interpretations make it evident
that Islamic concept of worship covers both worship as
well as submission, and no religious matter is outside its
orbit.
It was unlikely that such a fact escaped the attention
of the competent religious scholars. When Imām Ibn
Taimiya was asked the meanings and significance of the
verse:
“O mankind! Worship your Lord” (2 : 21).
In which worship has been ordained, he spoke at
length on this issue and observed:
“Worship is a comprehensive word. It includes all the
open and secret acts and teachings which are liked by
Allāh and which are the means of winning His pleasure.
For instance the prescribed prayer, fast, pilgrimage,
truthfulness, integrity, kindness, honesty, obedience of
parents, fulfilment of promise, preaching of virtue and
fighting the evil, waging of war in the way of Allāh,
kindness to neighbours, orphans and dependents (whether
they are mankind or animal kind), prayer, rememberance
of Allāh, recitation of the Qur’ān, and similar other good
deeds are but ingredients of worship. In the same way the
love of Allāh and His Prophet, hope of Divine blessings
and fear of Divine wrath, fear of Allāh, sincerity, patience,
faith in Divine Decree, submission and pleasure in the will
of Allāh, all such good things are included in worship”
(Al-‘Abudiyyat : 2).
In the same speech, he later on said:
“While these verses bring to light the reality that
submission is the zenith of any creature, they also reveal
that religion is included in worship with all its
constituents. All the Prophets came to mankind to preach
the Divine religion. This is a fact which is mentioned in
the Qur’ān at numerous places. Every Prophet exhorted his
people in the words “worship Him”. It shows that
“religion” and “worship” are two interpretations of the
same thing”.
All these details do not leave any doubt about the fact
that worship is the name of following complete religion. It
cannot be said of any part of religion, whether it is of the
nature of prayer or otherwise, that it is not worship. The
fact is that we can acquit ourselves of true worship if we
comply with the full code of religious injunctions. It is a
unit which cannot be split any further. It is just like the
human body which is a complete unit and cannot be split
into more parts.
Special Importance of Pillars of Islam
Although consisting of various parts the human body
is a complete unit. The importance of all its parts is not
equal. Similarly, worship consists of a large number of
constituents. All of them do not have an equal degree of
importance and value. Some of them hold a special
position as do the major parts of human body i.e., heart,
brain etc. The special constituents of Islam are those
which are known as pillars of Islam i.e., Prescribed
Prayer, Fast, Pilgrimage and Zakāt (poor-due). The
reasons why they hold a special position are given below:
1. They have a direct concern with the real Creator.
In fact they are directed towards none but Allāh. In their
performance man is on the one side and Allāh is on the
other. In performance of all other acts the situation is quite
different. Although other acts are also for the sake of
Allāh and are meant to win His pleasure, but in their
performance someone does intervene between man and
Allāh, and without that intermediary the act does not
mature. When man is engaged in the performance of the
prescribed prayer he has a direct link with Allāh but when
he is acting as a judge and passing judgements he is in a
different situation. While praying he is directly in
communion with Allāh and there is no one to interfere.
But while he is acting as a judge what actually happens is
that although his mind is occupied in obeying Islamic
injunctions and winning the pleasure of Allāh, it is at the
same time busy dealing with the people also. And as far as
his tongue, ears and eyes are concerned, they are
engrossed in the affairs of the people.
2. The pillars of Islam have a form of their own.
They bear a stamp of worship and at a glance one is
convinced that they are acts of worship and nothing else.
Other acts are not of this type because they do not bear
any such impress and one’s mind does not immediately
perceive that they are acts of worship.
3. The pillars of Islam have a special quality of
cultivating a passion for submission and obedience, a
quality which other acts do not possess in an equal degree.
Although other acts too have this quality that their
performance purifies one’s self, renews in him the passion
for prayer and invigorates his communion with Allāh but
the ease, the profusion and the directness with which the
spiritual wealth is generated in the normal circumstances
by these pillars of Islam does not result from other acts. It
would be more true to say that without ‘the pillars of
Islam’ that strength is not created which is but essential
for the observance of standard worship. This is why they
have been made compulsory and their decorum and rules
have been expressly defined so that this source of strength
is available to every Muslim and he can avail himself of it
in the performance of real and complete worship. Pillars
of Islam are no doubt constituents of worship but they are
such that the life of other constituents depends on them.
If the distinction of the Pillars of Islam is kept in
view, it will be observed that they have a special
relationship with the term worship. This relationship gives
them a special privilege so that the term ‘worship’
primarily applies to them. When this term is mentioned
one’s mind immediately turns to them. So much so that if
the distinction of these pillars of Islam is to be manifested
they may even be designated as ‘absolute worship’, and
when the word worship is used it is meant to indicate
them. This is what has been actually done and it is by no
means an improper and unscholarly way of interpretation.
It is in line with the accepted principle of nomenclature.
On the basis of this veryprinciple the name Islam is
specified for the ultimate Divine religion although all
other Divine religions also are in fact nothing but Islam.
This principle also applies here. The compliance of every
religious injunction is worship, but because of the
distinctive qualities of the Prescribed Prayers, Fast,
Pilgrimage and Zakāt (poor-due) they too are acts of
worship. The purpose of doing so is to highlight their
distinction and special importance in the whole system of
worship. It would be absurd to think that the acts of
worship are limited to the pillars of Islam only and the rest
of religion is outside the boundaries of worship.
Misunderstanding and the Reasons for it

The real and comprehensive meanings of worship
founded on the authority of sound reasoning, evidence of
the Qur’ān and the research of the religious scholars have
been given in the foregoing paragraphs. This is just one
point of view. The other point of view is that worship is
the name of prayer only. The Prescribed Prayer, Fast etc.,
fall in the category of prayer and the rest of the religion is
outside the orbit of worship. Religion has a number of
branches and worship is one of them. This misconception,
which is not only embedded in the minds of the ordinary
people but of the elite also, has had far-reaching effects. It
cannot be overlooked as a trivial affair. There is actually
an urgent need to look into it to discover how this idea
emerged and how the people who entertain it have
committed such a blunder when everything should have
been crystal-clear. This question will also reveal why a
refutation is so necessary.
The reasons for this misconception are psychological
rather than intellectual. They are as follows:
1. This limited idea of worship is in vogue in the
entire domain of prevalent religions and Islam alone is an
exception to it. Worship and prayer are synonymous in
religions other than Islam. In many of them it is
considered unseemly, so far as worship and devotion is
concerned, to perform any such act outside the sacred
precincts. A concept which is so widespread acquires a
quality of domination and it is not easy to save even those
minds from its influence which should otherwise regard it
as false. This is particularly true of those minds which
have fallen a prey to intellectual decadence. In such a
situation their own thoughts do not have the vitality to
resist the onslaught of alien ideas. Islamic history presents
several such instances. As long as Islam prevailed in the
intellectual world as a dominant force, the un-Islamic
ideas kept losing ground in their native lands and could
not influence the Islamic intellectual world. When this
situation was gradually changed the Muslims lost their
illustrious position and threw their doors wide open to
alien ideas. So much so that now they have reached a
stage where innumerable un-Islamic ideas have assumed
an Islamic colour. The worst part of it is that even the
purity of the meaning of the most important Islamic terms
has not survived. The words are no doubt the same which
were given by Allāh and His Prophet (peace be upon him)
but their original meanings have changed. In this situation
it is quite probable that the term worship also passed
through this process of intellectual decay and the limited
meanings of the term worship which were popular among
other people also became acceptable to the Muslims.
2. The Prescribed Prayer, Fasting and similar other
religious acts of Islam were so dazzling that they made
people oblivious of other things. It will be admitted that
the distinctive qualities of these acts (Pillars of Islam),
enumerated above, are so fascinating that they can very
easily derail one from the right cause of thinking. If some
constituents of worship are such that their aspects, both
inward and outward, are decked with special qualities and
show a special link between the worshipper and the
worshipped, and have no parallel in creating a passion for
submission and accentuating religious fervour, and if they
have a perfect appearance of worship also, then it is quite
possible that some people may take them alone for
worship. If the comprehensive conception of Islamic
worship is not well-established in the minds it is quite
likely that one may take these few things as worship and
exclude all other religious acts from the realm of worship.
It is not only likely to happen, but perhaps practically this
alone is liable to happen.
Apparently these are the reasons which have
subscribed to this misconception, otherwise, there is no
rational or formal argument which can be advanced in
support of this view.
ISLAM AND OTHER RELIGIONS
Concept of the Homogeneity of Religions

One thing gaining great popularity and importance in
the present day religious world is the idea of homogeneity
of religions. The essence of this idea is that all religions
are true, all of them lead to God and all of them are
equally successful in helping one to attain welfare and
salvation in the After-life. The argument advanced in
support of this idea is that whatever be the mode of prayer
as long as one believes in God, its value and importance
should be equal. What is of real importance is the spirit
and not the form. Therefore, the mode of worship one
adopts is immaterial. All that really matters is the object of
worship. What we have to take into account in worship is
that in whose remembrance is the worshipper lost, whose
manifestations is he eager to witness and whose pleasure
is he craving to win. If the Hindu, the Muslim, the
Christian, the Parsi and the Budhist worship God in their
own way and their ultimate goal is none else but Allāh,
then however different their apparent modes of worship
and rituals are, they would still be worshipping Him only.
All of them would be seeking Allāh in their worship and
as such all of them would be on the right path.
This idea determines the status of all religions. So it
does of Islam. It holds Islam as a true religion but it does
not regard Islam alone as the true one. It regards other
religions as being equally truthful and upright. Is this
position acceptable of Islam? It is a question which must
be answered. It is not an ordinary question which may be
ignored because it concerns the position of Islam and its
answer will have far-reaching effects. This situation
makes it clear that the proper knowledge of Islam would
not be attained unless we know Islam’s own decision in
regard to this concept. The need for this knowledge
becomes all the more essential when we see that some
persons contend that the purpose and history of
Prophethood mentioned in the Qur’ān do not go against
this viewpoint. They maintain that to an extent the Qur’ān
endorses this concept. It admits that Allāh raised Prophets
in every nation and all the Prophets and their religions
were sent by Him. It even says that in their essence each
of these religions was Islam. In these circumstances one
should not deny that whichever religion is adopted and
whoever Prophet is followed, it will be worship of Allāh
and would be sufficient for salvation in the Hereafter.
Hence it is not necessary that everybody should obey the
Qur’ān and Islam.
Pre-eminence of the Prophethood

of Muhammad (peace be upon him)
It is but evident that the pre-eminence of the
Prophethood of Muhammad (peace be upon him) is in fact
a part of the issue of Prophethood. In respect of this
conception Islam’s own decision about its own position
will apply to the Prophethood of Muhammad (peace be
upon him). If the position of his Prophethood is exactly
similar to the previous ones the Qur’ān will bear it out. If
it is otherwise, and it does not consider the position of
Islam identical with religions preceding it, then its
decision will also be naturally different. We must,
therefore, first of all find out the position of Islam. Is it
similar to the other religions or is it different from them?
The study of the Qur’ān and the Tradition reveals that it is
not similar to other religions. The Prophethood of
Muhammad (peace be upon him) is distinguished in many
ways:
1. The first distinction lies in the fact that it is
universal. Muhammad (peace be upon him) was not sent
to any particular country or community but to the whole
world and the entire mankind. He Who sent all the
Prophets (peace be upon them) as well as Muhammad
(peace be upon him) declares:
“And We have not sent thee (O Muhammad) save as a
bringer of good tidings and a warner unto all mankind. But
most of mankind know not” (34 : 28).
“Say (O Muhammad) : O Mankind! Lo! I am the
messenger of Allāh to you all” (7 : 158).
This is something exclusive for Muhammad (peace be
upon him). None of his predecessors enjoyed such
distinction. None of them was sent for the whole world or
all mankind. Each of them had a limited sphere. If at all
the missionary activities of any of them expanded further,
they embraced only the immediately neighbouring lands.
But this expansion was by way of a supplementary
activity; otherwise they were commissioned to address
their own people only. The Prophet Muhammad (peace be
upon him) has stated in very clear words:
“Every Prophet who preceded me was sent especially
to his own people but I have been sent as a Prophet for all
mankind” (Bukhāri and Muslim).
2. The second distinction of his Prophethood lies in
the fact that it is eternal, in the same way as it is universal.
With him (peace be upon him) the chain of revelation
(Wahy) and Prophethood (Risālah) has come to an end.
No other Prophet will now come for all eternity. Allāh has
revealed this fact in clear-cut words in the Qur’ān:
“But he is the Messenger of Allāh and the last of the
Prophets” (33 : 40).
The Arabic word used here is “Khātim” which means
seal. When the seal is fixed on an envelope or on a
document nothing can be added to it. Any such thing
becomes impossible. Thus when Allāh designates the
Prophet Muhammad (peace be upon him) as “the seal of
all the Prophets” it is an express declaration that the
Prophethood is now closed and this last of the Prophets is
being sent with Divine message till the Day of
Resurrection and no one will be sent as Prophet after him.
This information has been imparted to us by the Prophet
himself on various occasions in unequivocal words. For
instance:
“With me the edifice of the Prophethood has been
completed and with me the chain of Prophethood has come
to an end” (Bukhāri).
“No doubt, no Prophet will come after me”
(Bukhāri and Muslim).
As compared to this how different is the case of the
other Prophets! It is something so abundantly clear that it
needs no mention or elaboration. Among the predecessors
of Muhammad (peace be upon him) there was no one who
was not succeeded by another Prophet. It means that their
Prophethood was as much limited in time as it was in
territory.
3. The third mark of distinction of the Prophethood
of Muhammad (peace be upon him) is that the religion
and Divine law which he has brought is perfect in every
respect. None of the religions and Divine laws brought by
his predecessors had this distinction. There is no doubt
that every Divine religion was sent by Allāh but this
Divine declaration was withheld till the coming of this
religion.
“This day have I perfected your religion for you and
completed My favour unto you” (5 : 3).
Thus this distinction was reserved only for Islam. It
does not, however, mean that other religions should be
deemed imperfect. Nor should it be considered that they
were not capable of providing guidance to the people to
whom they were sent. Such an idea will be altogether
absurd. On the countrary, each of these Divine religions
was sufficient for the betterment and guidance of the
society, age and country to which it was sent. As each of
them was meant for a particular community, country and
era, and not for all mankind and all ages, none of them
contained instructions regarding the temporal affairs. Nor
did the teachings of any of these religions have a universal
character. Nor any of them addressed itself to the
problems of the future. As the mission of each of them
was restricted to a particular society its code of teachings
was also brief and limited. When it was ordained by Allāh
that such a Prophet be sent into the world who should be
for all mankind and for ever it was but natural to decide
that the religion of such a Prophet should be of a universal
character and its teachings should cover all times, all
countries and all kinds of human problems. The verse of
the Holy Qur’ān cited above makes a declaration to this
effect. The intention of this declaration was that the
Divine guidance which started from the times of Adam
(peace be upon him), and which continued to acquire a
colour of detail and depth with the intellectual and cultural
development of humanity, attained perfection that day.
4. The fourth distinction of the Prophethood of
Muhammad (peace be upon him) is that every word of the
Book which was given to him is safe and would remain so
till Doomsday. Not to speak of a word, even a single dot
has not been altered in it. It is a Divine promise that;
“Lo! We, even We, reveal the reminder, and Lo! We
verily are its Guardians” (15 : 9).
The claim that the Qur’ān is safe from every kind of
alteration is not a mere freak of blind faith. It is a fact
borne out by history. Remembrance of the Qur’ān by heart
or its recitation alone do not guarantee that this
characteristic of the Qur’ān will remain unimpaired till
eternity, the cultural conditions also subscribe to this
belief.
The Qur’ān happens to be in a language which is a
living one. Millions of people speak this language and
many more know, understand and teach it throughout the
world.
As compared to the Qur’ān there is no other book in
the world that has this characteristic and which exists
exactly in the same language and words in which it
originally came to its Prophet and whose language is even
today a living one. The condition of most of the Divine
books is such that not even a single part of them exists in
its original shape today. Many of the books which survive
have been altered beyond recognition. They have been
subjected to constant changes and alterations. Not to speak
of the Books of ancient or pre-historic times, even those
relating to the period of recorded history have not been
preserved in their original form. Their followers have
changed their language and a major portion of their
teachings have been forgotten by them. The Qur’ān says:
“They change words from their context and forget a
part of that whereof they were admonished” (5 : 13).
NATURAL CONSEQUENCES OF THE PRE-EMINENT

POSITION OF THE PROPHETHOOD OF
MUHAMMAD (PEACE BE UPON HIM)
If we keep in view the pre-eminent postion of the

Prophethood of Muhammad (peace be upon him) and
compare it with others, we wil be in a position to
understand the natural consequences of this position of
Islam. Does it deserve to be treated at par with the others
despite its distinctions stated above and does it have the
same prerogatives which other religions have? Answer to
this question provided by sense and judgement and the
Qur’ān and the Tradition is in the negative. In their
opinion the natural consequences of these facts will be
entirely different. These would be as follows:
1. Islam Alone Deserves to be followed

The first and foremost outcome of the pre-eminent
position of Islam is that all the other religions have been
abrogated and now Islam is the only religion approved by
Allāh. Therefore it is incumbent on people belonging to
every nation, country and age that they should follow
Islam because when this religion is for all mankind and its
Messenger has been regarded as the Prophet of humanity,
the religion or reign of any other Prophet ceases to exist.
A Prophet is sent unto a people so that they accept him as
a Divine Messenger and follow him unconditionally. It is
an admitted principle that:
“We sent no Messenger save that he should be obeyed
by Allāh’s leave” (4 : 64)
The Prophet of Islam (peace be upon him) will not be
an exception to this principle. There is no reason why it
should not apply in the same way as it was all along
applied in the case of other Prophets (peace be upon
them). As such his appointment as a Prophets openly
warrants that not only all men but men of all ages have
faith in his Prophethood and follow it. If someone does
not accept his Prophethood and refuses to obey the
religion brought by him it would not merely be a revolt
against him but against the Creator of the universe who
sent him as a Guide and the last of His Prophets to the
whole world.
When there is no scripture, except the Qur’ān, which
has remained safe from alteration, and the original
language of which has not become dead, how is it possible
to faithfully follow any other? This situation is an indirect
corroboration of other Divine Books and Religions to the
effect that their age has passed and they have been
abrogated.
All that has been stated in the above paragraphs was a
verdict of good sense and sound judgement. Let us now
see what is Islam’s own verdict on this issue:
“Lo! Religion with Allāh is Islam” (3 : 19).
“And whoso seeketh as religion other than Islam, it
will not be accepted from him” (3 : 85).
The wording of these two verses is absolutely clear
and reveals the whole situation. The verdict of the first
verse that “the Religion with Allāh is Islam” is quite clear
but that of the second verse, which says that the religion
other than Islam will not be accepted and that if any other
religion is followed it will not be regarded as worship of
Allāh, makes it still more clear.
It would be wrong to assume that in these two verses
the word Islam is used in its ordinary sense and not in its
technical sense and as such it denotes every Divine
Religion and its obedience. There is no possibility of such
meanings because the word used here is “al-Islām” and
not “Islam”. The principle of Arabic language warrants
that when the Qur’ān uses the word “Al-Islam” it does not
denote its literal or ordinary meaning but the technical
one.
But even if this contention is not accepted (although it
would be wrong to do so) it will not affect the arguments
given above. They will still hold good because in that case
the meanings of these verses will be that the true and
acceptable religion with Allāh is that He should be
perfectly obeyed and one must surrender himself
completely unto Him. What would be the outcome and
practical result of such an interpretation? Would it be
different form the one contended above? No, certainly not.
The reason being that after the coming of the Prophet
Muhammad (peace be upon him) as universal Prophet, the
correct form of perfect submission and complete surrender
to Allāh is to have faith in him and obey him (peace be
upon him). Allāh has notified in the Qur’ān that the
Prophethood of Muhammad (peace be upon him) is
universal and eternal. If someone does not have faith in
his Prophethood or in spite of accepting him as true
Prophet does not follow him, it would not be complete
obedience to Allāh. It will be simply the obedience of
one’s own self and would be regarded as an open defiance
of Allāh.
The proof of the fact that obedience of Islam alone is
essential is also found in the actions of the Prophet
Muhammad (peace be upon him) and it is a proof to which
submission is inevitable unless one was prone to sheer
injustice and self-love. If the concept, that all the religions
are true and the obedience of every Prophet is equally
important, is upheld by the Qur’ān, its logical
consequence should have been that the Prophet
Muhammad (peace be upon him) would not have invited
the Jews and the Christians to embrace Islam because they
were already the followers of Divine Books. If he had
extended invitation to them he would not have insisted
upon his invitation. On the contrary, he would have asked
them to follow the Torah and the Bible faithfully. But it is
an established fact that he did not do so. He invited them
to embrace Islam exactly in the same way as he did the
other Arabs who disbelieved in Allāh. He made it as much
compulsory for the former as he did for the latter:
“O ye unto whom the Scripture hath been given!
Believe in what We have revealed confirming that which
ye possess before We destroy countenances so as to
confound them or curse” (4 : 47).
He not only invited them to embrace Islam but
regarded the disbelievers as people who had committed
infidelity and were fit for Hell. So much so that on certain
occasions their refusal to embrace Islam has not been
described as disbelief but as disbelief of the worst kind.
They have been held not as disbelievers but confirmed
disbelievers:
“Lo! Those who disbelieve in Allāh and His
Messengers and seek to make distinction between Allāh
and His Messengers and say: We believe in some and
disbelieve in others, and seek to choose a way in between;
such are disbelievers in truth; and for disbelievers We
prepare a shameful doom” (4 : 150,151).
The reason for calling the people of the Scriptures
“disbelievers in truth” in this verse was that while they
believed in the other Prophets they were not prepared to
accept Muhammad (peace be upon him) as the Prophet of
Allāh. He was the Prophet of Allāh in the same way as
were the other Prophets. This attitude has been described
as an attempt on their part to “seek to choose a way in
between” because on the one hand they were, by their
belief in the other Prophets of Allāh, fulfilling the
requirement of belief in Allāh, but on the other they were
also defying His Godhood and Lordship by their refusal to
accept the Prophethood of Muhammad (peace be upon
him). This attitude has also been regarded as “disbelief in
Allāh and His Prophets” because such discrimination in
the acceptance of Prophets is in fact tantamount to
believing neither in Allāh nor in His Prophet. It is like
bowing down to one’s own whims.
On another occasion the Qur’ān has mentioned this
conduct of the people of Scriptures and commented upon
it in the following words:
“And when it is said unto them: Believe in that which
Allāh hath revealed, they say: We believe in that which
was revealed unto us. And they disbelieve in that which
cometh after it” (2 : 91).
What they said in response to the invitation to Islam
needs careful attention. That is exactly the philosophy on
which the idea of homogeneity of religions is now based.
Its believers contend “When we are also endowed with a
Divine religion is it not sufficient for us that we have faith
in it and obey it? Why is it, after all, necessary for us to
accept and follow something else when what we believe is
as truthful as the one we are being asked to believe in?”
But it will be observed that this philosophy of theirs is not
only held as false by Allāh but is expressly regarded as a
philosophy of disbelief by Him. In spite of the fact that
they hold their own religion as well as those of others as
truthful He regards them ‘disbelievers of the real truth’.
In short the refusal of the people of the Scripture to
embrace Islam has been held by the Qur’ān to be of
exactly the same nature as that of the other disbelievers. It
also holds that the consequences for both categories of
disbelievers are similar. It has not made any such
provision that even if they stick to their own religion their
faith would be acceptable to Allāh.
This matter does not end here. The Prophet (peace be
upon him) has stated:
“Had Moses been alive, even he would have no
alternative except to follow me” (Mishkat).
This question of the Prophet (peace be upon him)
makes this issue crystal clear and does not need further
elaboration. A Prophet who has such an illustrious
position that had other Prophets been alive during his age
they too would have been his followers and would not
have the option of following their own religion, how is it
possible that ordinary men can be exempted from the
responsibility of his obedience? In the presence of religion
brought by him how could anyone be allowed to follow
any other?
2. Islam, a Pre-Condition for Salvation

The second essential consequence of these distinctive
features of the Prophethood of Muhammad (peace be
upon him) is that salvation in the After-life depends upon
Islam. Since it is obligatory for everyone to follow Islam
and other religions are no longer approved by and
acceptable to Allāh, it means that Islam is a must for
salvation. Now let us see how Allāh would treat those who
follow a religion which He has Himself cancelled and
declared unacceptable. After saying:
“And whoso seeketh a religion other than Islam it will
not be accepted from him” (3 : 85).
Allāh immediately declares:
“And he will be a loser in the Hereafter” (3 : 85).
The Prophet (peace be upon him) elaborated this
decision of Allāh when he said:
“By one in Whose hand is the life of Muhammad to
whomever reaches the message of my Prophethood be he a
Jew or a Christian, if he does not affirm faith in what I
have been sent with he would be one of the denizens of
hell fire.
Although the names of the Jews and Christians alone
have been mentioned in this tradition, but their names are
cited for example’s sake only. Its actual meaning is as
plain as daylight, a universal truth. No community, no
nation and no religious sect is exempted from this
obligation. This is not a mere inference but a hard fact
based on the words of this tradition:
“Any one of this community.”
Obviously the words “this community” denote the people
invited to Islam. It refers to them among whom he (peace
be upon him) has been sent as Prophet. It is a well known
fact that the people here referred to are none other than all
mankind. That is why this tradition does not leave any
doubt about the fact that it is obligatory for everyone to
have faith in him. It is obligatory for everyone who lived
in his age or was born afterwards. This decision of Allāh
is as binding on others as it is on the Jews and the
Christians. In a way the case of other communities and
nations is much more important because among all the
nations of the world only the Jews and the Christians are
two such communities who have been pointedly described
as “People of the Scripture” by the Qur’ān. They alone are
described as followers of the Prophets of Allāh and
believers of Divine religions. If the salvation of even these
two communities depends upon the obedience of
Muhammad (peace be upon him) then it stands to reason
that this obedience must be all the more important for
those who do not come in the category of people whom
the Qur’ān designates as “People of the Scriptures” or
“followers of the Divine religions”.
In short so far Islam’s own decision is concerned it
says in very clear terms that obedience to it is obligatory
and prerequisite for the salvation of all mankind. Only
such a person can be exempted from it who has not
received this message. The Prophet (peace be upon him)
has provided exception by using the words:
“Whosoever has not listened to me”.
This provision has been made because in such
circumstances one is helpless. As long as a person is
helpless and he does not receive this message he remains
absolved from the responsibility of its obedience. To hold
anyone responsible in such situation would have sheer
injustice. But those who do not have faith in Islam even
after knowing it are made justifiably answerable for it. To
let them go unpunished would be unfair because their
refusal to submit to Islam is not an ordinary matter. It is a
refusal of the greatest imaginable thing, a refusal of the
greatest truth. It is a denial of the sovereignty of Allāh. It
would be a travesty of truth if an action against this
offence is regarded as unjust and unreasonable. Is it
possible to think of a ruler who gives complete liberty to
his subjects to flout his orders, to disobey his vicegerent
and to defy the laws enforced by him and allows them to
obey such of his viceroys who have been retired by him
and permits them to abide by the religions which have
been abrogated by him?
How is it possible that He would not punish those
who disobey a Prophet whom He has declared as the
universal and eternal Messenger? How is it possible that
He would not take such people to ask who defy a religion
which He has prescribed for all mankind? It would really
be a strange type of submission and obedience that while
Allāh appoint a person “A” as His messenger to mankind,
to instruct them in His worship, obedience and pleasure,
another person is chosen by the people in his place for the
same purpose. The case would however be different if a
man is unaware that “A” is the authorised viceroy of
Allāh. But how can the conduct of a man be justified who
knows His real nominee but still insists on following his
own sweet will?
RESPONSIBILITIES OF THE MUSLIMS

AS A NATION
Special Requirements of the Pre-Eminent Position of Islam

So much for the salient features of Islam. Now we
come to the question regarding the pre-eminent position of
Islam and the claim made on its behalf i.e., it alone is a
perfect religion, it is for all mankind, it is the ultimate
religion and its obedience is indispensable for salvation in
the After-life. As Islam has a pre-eminent position it
stands to reason that it must have some special
requirements too. One of its requirements is that its
message is conveyed and perpetually publicised in every
nook and corner of the world. It is continuously preached
among every nation and its message carried to every
individual. This has to be a perpetual and ceaseless
exercise. If it goes by default the world will not know of
the message. Until and unless all mankind is acquainted
with its mission it cannot come to Islam’s fold. Faith in
Islam is obligatory for all mankind and disbelief in this
faith would prove to be disastrous. In these circumstances
would it not be unfair to deny them the knowledge of the
Divine law and thereafter to take them to task for their
ignorance? If obedience of Islam is obligatory for all
mankind, acquaintance with Islam is also imperative.
Failure to do so would be on the one hand sheer injustice
to Islam, as it would by that default be rendered useless,
and on the other hand it would be unfair to mankind as
they would be deprived of a blessing on which their fate
ultimately depends. As long as the Messenger of Islam
(peace be upon him) was alive he perfectly acquitted
himself of this obligation of his towards mankind. But this
obligation calls for action even when he is no more among
us and would continue to do so till Doomsday. As no
Prophet shall ever come in future this duty cannot be
shifted to anyone else.
The pre-eminent position of Islam makes its preaching
an imperative obligation. It must be fulfilled. How should
it be done is a question of paramount importance. It not
only warrants a suitable practical solution, it also has to be
such as is prescribed by Islam. As Islam is a Divine
religion, and has been sent for all mankind and for all
times, it must have an answer to this problem.
Special Responsibilities of the Muslims

When we consult the Qur’ān for the solution of this
problem we find it there at the very first glance. It is there
with its full details. Its answer is as magnificent as the
question. In the words of the Qur’ān the answer is as
follows:
“Thus We have appointed you a middle nation, that ye
may be witnesses against mankind and that the Messenger
may be a witness against you” (2 : 143).
This Divine order determines the practical form of
this solution. It is as follows:
1. The responsibility of conveying the message of
Islam to mankind, which was discharged by the Prophet
(peace be upon him) during his lifetime has now been
entrusted to his followers. They are responsible for
carrying out this mission as long as they are present in this
world.
2. The message of Islam is not to be conveyed to
others in the ordinary way of preaching. It is to be done in
a manner wherein it attains the form of witness.
3. “To bear witness unto Islam” has specific
meanings which are determined by the action of the
Prophet (peace be upon him). It signifies that the Muslims
will convey it to others as earnestly as the Prophet (peace
be upon him) conveyed it to his companions (may Allāh
be pleased with them).
It leads us to the conclusion that while the religious
communities of the past had only one responsibility i.e., of
following their own religion faithfully, the responsibility
of the Muslim community has been further increased. This
additional responsibility is that the Muslims present Islam
to the world in the best possible manner. The Prophet
(peace be upon him) has set for his followers a practical
example of it in his actions. The fact is that although the
prophet Muhammad (peace be upon him) was designated
and destined as a universal and eternal Divine Messenger,
the practical scheme for the continuation of this mission
was also devised by Allāh. It was so arranged that the
Prophet (peace be upon him) would train a group of his
descendents for this purpose. They were to bo so perfected
in this faith and its conduct that they would bear witness
of the truth in the same way as he (peace be upon him)
himself did. This group would in turn train another as its
successor to continue this mission in the next generation.
And this process would continue till the Day of Doom.
That is why when the Arab tribes started embracing Islam
in very large number and a group of the trained
companions of the Prophet was also formed, the mission
of the Prophet (peace be upon him) was completed and he
was summoned by Allāh. After his death the mission of
preaching Islam to the world outside Arabia was
performed by that group of the Muslims who were
declared as “witnesses unto people”:
“Thus We have appointed you a middle nation that ye
may be witnesses against mankind” (2 : 143).
It transpires that though the Prophet (peace be upon
him) actually appeared among the Arabs, he emerged
before the rest of the world through that group of Muslims
who were trained by him (peace be upon him). In
pursuance of this tradition a group of Muslms is trained in
each generation for this purpose. This is why, after his
death, it has fallen to the share of the Muslim community
to bear witness of the truth unto the world. This has to be
done in the same spirit as it would have been done by the
Prophet himself (peace be upon him) were he alive. In
short the Muslim community collectively is the successor
of the Prophet (peace be upon him) and as a community is
entrusted with exactly the same mission which was
assigned to the Prophet (peace be upon him). This
responsibility of the Muslims is not an ordinary one. It is
so great and onerous that it alone becomes the sole
purpose of their existence. The Divine verdict clearly
determines the position of this community. This fact is
further elaborated in the verse of the Qur’ān which says:
“Ye are the best community that hath been raised up
for mankind” (3 : 110).
These words make it abundantly clear that the
Muslims are not like the nations which existed during
different ages. It is a nation which has been made the
guide and the guardian of all mankind and this is the first
and the last objective of its existence. It would be agreed
that a thing is valued as long as it fulfils the purpose of its
existence and its worth is lost as soon as it loses its
objective. This is why the value of this community
depends upon the task of bearing witness unto mankind. It
will be regarded “the good nation” only as long as it fulfils
this mission. It will be deprived of these illustrious titles if
it fails to do its duty. So much so that in the latter case it
would not deserve to be called even by its original name
i.e., the Muslims, because this is not a mere name but an
adjective. It was so designated because its Islamic
responsibilities were much more than the other nations.
The following words of the Surah Hajj (the Pilgrimage) of
the Qur’ān need special attention in this connection:
“He hath chosen you and hath not laid upon you in
religion any hardship: The faith of your father Ibrahim (is
yours). He hath named you Muslims of old time and in this
(Scripture) that the Messenger may be witness against
mankind” (22 : 78).
The pre-eminent position and the special
responsibilities of the Muslims are made plain in this
verse. First of all let us take up the Arabic word
“Ijtabakum”. It is synonymous with the Arabic word
“Istafa” which means to choose something better. This
word has been commonly used for the Prophets. If such a
word, which is ordinarily used for the choice made for the
Prophets, is also used for a nation it is indicative of the
illustrious position of that nation. After that we come to
the words which mean:
“He hath named you Muslims of old times”,
Which reveal that this nation has been specially
designated as Muslim. This title has not been given to
them now but is age-old. It is another proof of the pre-
eminent position of this nation. It means that as the joyful
news of the coming of the last Prophet (peace be upon
him) was given thousands of years before his actual
appearance and the world was eagerly awaiting his arrival
so was the case of his followers i.e., the Muslims. A long
time had yet to pass before the appearance of this nation
but its name, conduct and characteristics were announced.
Obviously, it was not an ordinary declaration. It was the
announcement of joyful news. It furnishes yet another
proof of its being an extraordinary nation because such
early announcement of the coming of a person or nation is
only made if it has an unusual importance.
Now we come to the third characteristic of this nation,
which is mentioned in the words “and in this Scripture”.
These words reveal the objective and purpose for which
this nation was given such an illustrious name and
position. They were so designated for “choosing
something better”. It does not only provide a proof of the
exalted position but also offers evidence of the onerous
responsibilities reposed in this nation. It clearly means that
this nation has been so designated because it has to
perform deeds compatible with its name. Last of all in this
verse occur the words:
“That the Messenger may be a witness against
mankind”.
These words provide an answer to the question:
“What is precisely the purpose for which this nation has
been selected and how is it to be accomplished?”
In short this verse not only tells the significance of the
title and position of this nation but also provides its
justification. It has been so placed and designated because
of the duty entrusted to it. If it does its duty, it would be a
“nation submissive” otherwise it will have only the
semblance of being so.
If the witness of the true religion is the objective and
purpose of this nation, as is abundantly clear from all
these verses, it will also be answerable for it before Allāh.
When a Muslim shall be answerable to Allāh for each of
his individual responsibilities the Muslim community, as a
whole, shall have to answer for its joint responsibility. Let
it be known that it will be no ordinary accountability. In
its nature it will be similar to the accountability of the
Prophets in their capacity as Prophets. It would be so
because, though not a Prophet in a technical sense, this
nation has been assigned apostolic responsibilities. In
regard to the accountability on the Day of Judgement the
Qur’ā says:
“Then verily We shall question those unto whom (Our
Messenger) hath been sent, and verily We shall question
the Messengers” (7 : 6).
It means that as ordinary men would be questioned
about their response to the invitation of the Prophets
similarly the Prophets would also be questioned: How did
they convey the Divine religion to mankind and what
response they had from it? When the Muslim nation has
responsibilities similar to those of a Prophet, it would be
quite logical if the same kind of questions are put to it.
How hard shall that moment of accountability be if this
duty is not performed properly! This accountability will
become critical if, God forbids, it turns out that they not
only failed to do full justice while bearing testimony of
the true religion before mankind but also kept it hidden
from it. It would be criminal on their part to shirk their
duties so blatantly and Allāh has given a clear warning on
this account:
“And who is more unjust than he who hideth a
testimony which he hath received from Allāh” (2 : 140).
Meaning of the Testimony of Islam
What is this testimony of Islam: It is a pertinent
question which may be asked here and an answer to which
is imperative for the proper understanding of Islam. We
have already discussed in brief that Islam or the true
religion is pre-determined. Similar is the case of the
meanings of the testimony of Islam and its practical form.
This determination comes from the conduct of the Prophet
(peace be upon him). This precise answer to such a vital
question may not be deemed sufficient and requires
further elaboration.
Ordinarily testimony means a true statement of a
person before others in respect of an event or a thing
consisting of what he knows for certain about it. In the
religious context it means that Islam, as it is, should be
revealed to the people. Its technical meanings, though
similar, are very comprehensive and sublime. It can be
interpreted in the light of the life of the Prophet (peace be
upon him) in the following words:
“Testimony of the truth has two aspects, one is verbal
and the other is practical”.
1. Verbal Evidence
Verbal evidence means that everything in respect of
Islam, right from its fundamental beliefs to its detailed
injunctions, is conveyed to the non-Muslims in the most
suitable manner. It should be so presented before them as
to become an open book for them and they should not feel
any difficulty whatsoever in understanding the faults of
their own beliefs and grasping the glorious truth of Islam.
A few things essential for the correct performance of this
task are the following:
Firstly: Such arguments are advanced in regard to its
fundamental beliefs which make their truth plain to them.
The comprehensive and forceful arguments given by the
Qur’ān about the Unity of Allāh, Prophethood of
Muhammad (peace be upon him) and the After-life are of
fundamental importance in the preaching of Islam.
Similarly the Islamic injunctions covering various fields
of life should be explained to them in detail. It should also
be made obvious to them how nicely Islam solves the
problems of life and how its obedience guarantees the
welfare of the temporal life also.
Secondly: What is un-Islamic should be seriously and
logically criticised. It is naturally important for this
purpose that the thoughts and ideas of the present-day
world religions, cultures, philosophies and system
followed by the non-Muslims, are fully understood. Their
thorough knowledge is imperative for the comprehension
of the logical basis of their belief. On the strength of this
knowledge a forceful contradiction of the un-Islamic ideas
would become easier. This should be done in such a
manner that their failings are fully exposed and those
consequences of their beliefs and practices are highlighted
which are in no way wholesome for the humanity at large.
Logical contradiction of the un-Islamic beliefs and ideas is
an imperative need for the testimony of Islam and without
doing this the task at hand cannot be properly
accomplished. The invitation to Islam is akin to a new
construction and when this is done it is essential that new
foundations are laid down for it. To build without first
laying down the foundations would be rank folly. The
walls of a building are constructed when its foundations
are laid. If we want Islam to be firmly rooted in the minds
and hearts of the people we must prepare the soil for it.
Obviously, this soil can only be prepared by uprooting
those false beliefs and ideas which are embedded in their
minds since ages. A thing can only be kept in a vessel if it
is empty, not otherwise. On the same analogy Islam can
only take it place in a heart if it is purged of all other
religions. The Qur’ān did not consider it sufficient for its
invitation to give arguments in support of the unity of
Allāh, Prophethood of Muhammad (peace be upon him)
and the Afte-life but also considered it essential to
forcefully contradict the philosophies which pronounced
multiplicity of God, denial of true religions and deviation
from the righteousness and disbelief in the Prophethood
and the After-life. It took notice of all forms of disbelief
and denial and kept in its view the avenues through which
these ideas had entered the minds of the disbelievers. It
also took note of the arguments advanced in support of
their beliefs and then laid the falsehood of their notions
threadbare. It exposed the futility of their ideas and
completely demolished them. It was then and only then
that the three hundred and sixty idols of Ka’bah were
pulled down and that condition arose which is described
by the Qur’ān in the following words:
“The right direction is henceforth distinct from error”
(3 : 256).
Thirdly: The act of proving the righteousness of Islam
and falsehood of un-Islamic beliefs should be done in a
very amiable and uptodate manner. It should be in the
language in vogue and in the style which appeals to the
minds of the people. The mode adopted for the purpose
should be such as is considered acceptable for discussion
and debate in this scientific age. This is important because
the act of proving the righteousness of Islam, and
falsehood of what is contrary to it, is not a mere academic
contest. It is for the preaching and spread of the true
religion. It would be agreed that such an exposition is
useless which does not make things intelligible to its
listener and such preaching is futile which does not leave
an impress of its message on the hearts and minds of the
audience. In order to achieve success in this endeavour
one should always keep in view the mind and mood of the
man he is addressing. The mode of discussion should be
such as his audience relish. The Qur’ān adopted for its
invitation such language, style and mode to which the
Arabs were accustomed. On the one hand what it said was
in “plain Arabic”.
“In eloquent Arabic language” (26 : 195).
Not only the style employed by the Qur’ān was
magnificent, even its diction was consonant with the
standards of the times and its expression lucid. It was done
to eliminate every chance of confusion arising out of a
literary style or form of expression. The Qur’ān adopted a
style which was precise and succinct and was imbued with
captivating oratory because the Arabs were immensely
fond of such a style. On the other hand it made use of the
universal principles, natural laws and everyday
phenomenon as it was an effective medium as well as a
congenial mode of argument for the Arabs. For inviting
people to Islam Allāh ordained the Prophet (peace be upon
him):
“Call unto the way of thy Lord with wisdom and fair
exhortation and reason with them in the better way”
(6 : 125).
All the three requirements were in fact the practical
aspects of this basic injunction.
Fourthly: The invitation to Islam should not be
motivated by any impulse of national pride, hostility and
display of oratory. Whatever is said should emanate from
devotion, sincerity and love of Allāh. It should be
stimulated by a sense of duty and welfare of mankind. It
should come from a heart which grieves over the faults of
people. The audience should have a feeling that the
preacher is not taking away anything from them but is
giving something to them–something which is truly great.
The anxiety and passion for bringing people to the fold of
Islam, with which the Prophet (peace be upon him) was
imbued, is mentioned in the following words of the
Qur’ān:
“Yet it may be, if they believe not in this statement,
that thou (Muhammad) wilt torment thy soul with grief
over their footsteps” (18 : 6).
2. Practical Evidence
Practical evidence is that what can be found in the life
of one who preaches Islam. Every Muslim in his
individual capacity and the Muslim nation as a whole
should present a true example of Islam. They should have
implicit faith in the Unity of Allāh, the After-life and the
Prophethood of Muhammad (peace be upon him) and this
faith must be reflected in each of their actions. Their
conduct should be in accordance with the Islamic
injunctions and their affairs should be governed by the
laws of the Qur’ān and the Tradition.
Their social, economic and political activity, in short
their entire life and its every sphere is governed by the
rules laid down by Allāh and the Prophet (peace be upon
him). Such obedience will present a true picture of Islam.
It would also demonstrate that kind of citizen, society and
social order it can bring about.
The position of practical evidence has far greater
significance and importance than the moral evidence.
Primarily for the reason that it does not behove an
individual or a community to preach a religion to others
which it does not believe. Not only it would be
unbecoming, it will have no effect also. Secondly, a great
majority of the people, say as many as ninety per cent of
them, understand the language or practical evidence only.
Mere rational appeal is beyond their intelligence.
In this connection it does not seem necessary to
elaborate here the conduct of the Holy Prophet (peace be
upon him). It is a plain fact that when he invited the
people to Islam, he had already become an embodiment of
the faith. When he conveyed a Divine injunction to
someone he himself first submitted to it.
This is the true standard and meaning of Islam. It is
the scale whereby the endeavours of the Muslims will be
measured. The closer they are to this standard the greater
shall be their success, and the farther they are from it the
more distant they will be from their ultimate goal.
IMPEDIMENTS AND THEIR

IMPLICATIONS
This world is an abode of the good as well as of the

evil. It contains both the forces and each of them enjoys
the freedom of action. The result is that they are locked in
a ceaseless battle. They continuously try to overpower one
another. It is, therefore, natural that impediments are
placed in the way of Islam. Not only the evidence of its
followers is not accepted, it is not even tolerated. The
history of every religion and the evidence of everyday
experience bear it out. This situation leads us to the
question as to how the Muslims should overcome these
obstacles. Islam enjoins them to do their utmost for the
removal of all kinds of obstacles. Such a strenuous effort
as they make for the removal of obstacles in the way of
Islam is called “Jihād fi Sabilillah” (warfare in the way of
Allāh).
Jihād literally means to strive every nerve for the
achievement of an object, to exhaust all one’s energies for
the attainment of an ideal. Therefore to strive in the way
of Allāh signifies that one should do everything he is
capable of for the pleasure of Allāh; for obedience of the
Divine injunctions and for bearing witness of the Truth.
Obviously, the struggle one makes for the
achievement of an object is closely related to the situation
he is placed in. The nature of his circumstances determine
the course of his action. It will be wrong to brand it as
opportunism. It is something quite natural. Every struggle
that one makes has a definite purpose. It is a means to an
end and not an end by itself. This end is best served if the
struggle made for it conforms to the prevailing
circumstances, situation and environments. If this
principle is not observed even the best effort may prove
futile. Such a course will be simply unwise and what is
unwise cannot be natural. What will be the most suitable
course for ‘warfare in the way of Allāh’ depends solely
upon the nature of each situation. Islam has laid down the
following three principal forms of Jihād (warfare in the
way of Allāh) which can be adopted according to the
exigencies of the circumstances:
(i) Internal Jihād
(ii) Jihād through knowledge and invitation.
(iii) Jihād through war.
1. Internal Jihād
It enjoins war against such evil as may crop up within
the Muslim society. Such evils should be nipped in the
bud because they pose a big threat to the evidence of
Islam. In fact they are a serious danger for Islam and the
Holy Prophet (peace be upon him) has warned against
them in the following words:
“Every Prophet who was raised by Allāh before me
did have such sincere followers and companions who
faithfully adopted his faith and adhered to his teachings.
But they were succeeded by such disloyal people whose
actions were at variance with their preachings and who
preached what was not enjoined by their religion. He who
fights physically against such ones is a true believer. He
who fights against them orally is also a true believer. He
who feels repulsion against them in his heart is also a true
believer but this is, of course, the last degree and there is
not even a particle of faith after it” (Muslim).
Obviously, this saying of the Prophet (peace be upon
him) is not in the nature of a news. It is an order, an
injunction. Its purpose is to warn the Muslims that they
too may face such conditions. It also prescribes the action
they should take in such an event. This tradition makes
two things quite clear:
Firstly: Whatever vice or evil crops up in a Muslim
society, an endeavour to eradicate it is Jihād.
Secondly: The possible modes for the eradication of
an evil and the degree of their excellence in faith.
The best way of combating an evil is to use physical
force against it and completely crush it. If the courage to
use physical force is in any way lacking, the verbal force
is used for this purpose. The evil is openly condemned.
People are advised, admonished and warned of the
displeasure of Allāh and its consequences in the After-life.
If all these tactics fail they should be censured and
reprimanded.
If the courage to condemn it openly is also lacking
then the most important thing is that one condemns the
evil wholeheartedly. He gets so averse to the evil that even
its thought grieves him. The evil becomes an eye sore for
him. He craves that the evil should be wiped out. He prays
that the man who is suffering from the evil is reclaimed.
His conscience is restored and his faith awakened so that
he develops a repulsion for the evil and emancipates
himself from its curse.
These are the three practical methods of purging the
Muslim society of all the evils and these are the only ones
in fact possible. Each of these modes is Jihād. Each of
them is a part of the struggle for establishing the Truth and
bearing witness to Islam. To strive for the Truth is nothing
but “Jihād fi Sabilillah” (warfare in the way of Allāh)
The efforts for the eradication of evil which have been
termed as “Jihād fi Sabilillah” in the above mentioned
tradition have also been called as “Taghayyar-i-Munkar”
(Transformation of evils) in some of the traditions. For
instance:
“Whoever of you sees an evil must change it with his
hand. If he is not in a position to do so let him do it
verbally. If he does not have the courge to do this much
even, he should do it in his heart and this would be the
lowest degree of faith” (Muslim quoted by Mishkat).
Such efforts have also been called ‘forbidding of evil’.
For example:
(1) “Enjoin good and forbid evil” (31 : 17).
(2) “Persuade each other for good acts and dissuade
each other from evil deeds” (Tirmidhi).
All these instances lead us to the conclusion that “to
strive against the bad elements of the Muslim Society”
and “to reform their wrongs and evil ways” and “to
dissuade them from evils” are in fact nothing but the
different expressions of the same thing. We may choose
whichever of these expressions we like, it will make no
difference to the object we have in view.
One thing more which clearly emerges from these
traditions is that Jihād is the collective duty of the Muslim
society. Neither the individuals nor the state are exempted
from it. Each of them has a share in this great
responsibility according to his own position. This point is
further elaborated by the Qur’ān. In respect of individuals
it says:
“And the believers, men and women, are protecting
friends one of another, they enjoin the right and forbid the
wrong” (9 : 71).
It clearly means that “to enjoin the right and forbid the
wrong” is an everlasting quality of the Muslims. It is a
redeeming feature of Islam. Wherever Muslim is present
he will be found doing it unfailingly. He who is a Muslim
must do so.
In respect of Islamic State the Qur’ān says:
(4) “Those who if We give them power in the land,
establish worship and pay the poor-due and enjoin the
good and forbid the evil” (22 : 41).
It means that as a Muslim in his ordinary and
individual position cannot see an evil flourishing,
similarly he will do the same when he comes into power.
Eradication of evils will be the basic aim and prime object
of his rule.
2. Jihād Through Intelligence and Invitation

This form of Jihād enjoins that the doubts expressed
about Islam by the non-Muslims, the objections raised by
the unbelievers and the arguments advanced by the
infidels are so completely answered that no doubt,
objection or argument leaves any ambiguity about any
aspect of Islam. The Meccan period of the Holy Prophet’s
life was entirely one of Jihād. Allāh ordained the Holy
Prophet (peace be upon him):
“So obey not the disbelievers, but strive against them
herewith (the Qur’ān) with a great endeavour” (25 : 22).
Strive against them herewith (the Qur’ān) means that
you should go on presenting those Qur’ānic arguments
before the unbelievers which make the righteousness of
Islam evident to them and expose the futility of the
arguments which the infidels advance in support of their
disbelief. It implies that by the mode of argument
imparted to you by the Qur’ān you should make the
failings of their contentions clear. You should continue
this campaign until they run short of even their fictitious
arguments and are compelled to give in.
The Holy Prophet (peace be upon him) has also
regarded it Jihād of the tongue (oral Jihād). He once said:
“Wage war against the infidels with your wealth, your
lives and your speech” (Abu Dāwūd).
In a Jihād of this type one is armed with the weapon
of reason and intelligence against his enemy. This war
continues until all the intellectual and philosophic
ramparts of the enemy are razed to the ground. Every
branch of knowledge is to be utilised for this purpose.
Theology, physics, history, culture, economics, politics,
science, philosophy, in short, every kind of knowledge is
to be employed without exception. The manner in which
the Qur’ān dealt with the objections and contentions of the
Arabs hardly needs any introduction. A glance at the
Divine verdict will make it plain:
“And they bring thee no similitude but We bring thee
the Truth (as against it), and better (than their similitude)
as argument” (25 : 33).
The Qur’ān has laid down a basic principle for
fighting this type of war. It enjoins:
“And reason with them in the better way” (16 : 125).
The quality of a method can be determined by the
success it attains. The right course and the Qur’ānic way
of discussion for disseminating Islam can only be such as
would bring the listener close to the preacher, convince
him of the veracity of his contention and open his heart for
accepting the Truth. This can only happen when the words
spoken are full of rational appeal and have full regard for
the level of understanding of the audience. Equally
important is the spirit of the language he uses. It must be
infused with true passion and sincerity.
Another requisite of this Jihād is patience and
perseverance. Though apparently, supplementary in
character, it has great importance and is indispensable for
the success of this endeavour. It is a well known fact that
invitation to Islam often does not receive a welcome
response. The infidels unto whom Islam is presented are
not so broad-minded and honest that they will listen to the
preaching with serenity and hold discussion with
propriety. What often happens is that the audience is
carried away by its own prejudice and emotion and a
wrong sense of prestige impairs its vision. They will
answer the serious arguments and plausible reasoning with
harsh language and shocking demeanour. Who can
employ a method more sincere, more devoted and more
sweet and reasonable than those of the companions of the
Holy Prophet (may Allāh be pleased with them) but even
they had to put up with a situation which was unbearable.
They were fore-warned of such situation by Allāh in the
following words:
“And ye will hear much wrong from those who were
given the Scripture before you, and from the idolaters. But
if ye persevere and ward off (evil) then that is the steadfast
heart of things” (3 : 186),
It is evident that this verbal evidence of Islam can
raise a storm of trouble for the man who is offering it and
would ravage him again and again. Often it happens that a
well-wishing is rapid with savageness, a happy greeting is
answered with abuses and sound arguments are replied
with stones. The matter does not end here. A preacher
may even be condemned to silence. But the evidence of
Islam warrants that such impositions are to be ignored
outright and mankind is to be persistently invited to the
worship of his Creator. It should be done without any fear
of rebuff and rebuke. However odd the circumstances, one
should not think of making a compromise with the
situation. The Holy Prophet (peace be upon him) was
exhorted by Allāh that in such an event:
“So proclaim that which you are commanded, and
withdraw from the idolaters: (15 : 94).
The truth of the matter is that invitation to Islam only
then attains the level of Jihād when it is performed in the
midst of the storm of oppostition.
3. Physical Jihād or Jihād by means of Arms

Jihād with physical force is enjoined against those
who obstruct the way of Islam. This has to continue until
the way is cleared. It is the final aspect of Jihād and its
other name is ‘Qital” (fighting). Practically this is the
most difficult and crucial form of Jihād but it has great
importance for the perpetuation of the religion. Its
paramount importance was highlighted when it was first
ordained by Allāh:
“Warfare is ordained for you, though it is hateful unto
you; but is may happen that ye hate a thing which is good
for you” (2 : 216).
How can this be good for Islam and the Muslims is
made clear in other verse wherein its purpose is defined.
“And fight them until persecution is no more and
religion is for Allāh” (2 : 193).
The order for fighting has been given to bring the
state of mischief to an end and to clear the way for a life
that is governed by Divine injunctions and steeped in the
remembrance of Allāh. ‘Fitna’ is a technical term of the
Qur’ān and signifies a situation wherein people are denied
the right to follow Islam and stopped from worshipping
their real Master. It is a crime that has no parallel. So
much so that even the crime of murdering an innocent
pales into insignificance before it. The reason being that if
a person is murdered he is deprived of the short course of
worldly life, whereas if a person is stopped from the
worship of Allāh and he is prevented from becoming a
true slave of his Lord his real life is brought to ruin and he
is deprived of the eternal blessings in the After-life. There
is no denying the fact that both these things are
abominable but if it comes to a choice even a fool would
not prefer the latter over the former. This is the reason
why when the Qur’ān says:
“Persecution is worse than slaughter” (2 : 101).
It says something about which there can be no two
opinions. When the priority of submission to Allāh over
every other conceivable thing is established, there remains
no ground to challenge the justification of a sacrifice for
removing the obstructions created in the way of Islam. No
matter whether it is the sacrifice of one’s own life or that
of the others.
Another verse of the Holy Qur’ān amplifies the
importance of physical Jihād in a different way. The verse
says:
“Had it not been for Allāh’s repelling some men by
means of others, cloisters and churches and oratories and
mosques, wherein the name of Allāh is off mentioned,
would assuredly have been pulled down” (22 : 40).
This verse makes it further clear that if the sword is
not used for the religion and the mischief is not uprooted,
the religion will perish. The evil-doers will make religious
activity impossible and destroy every sign of the worship
of Allāh. This is the reason why the use of force is
inevitable for the perpetuation of religion.
Forms of Jihād Through War

The obstructions which the believers have been
ordained to remove by means of the force are not always
similar in nature. Naturally the measures to tackle them
cannot be similar either. A survey of these obstructions
has shown that in principle they are of two kinds:
1. Obstructions concerning those who have already
embraced Islam. Those who have come in the fold of
Islam are teased and tortured for their offence of accepting
the religion. They are compelled to abandon their new
faith and physical force is used against them for this
purpose.
2. Obstructions concerning the non-Muslims.
Muslims are not permitted to present Islam to the non-
Muslims or such a system is imposed on them wherein the
non-Muslims do not get an opportunity to see Islam
closely.
As these obstructions are of two kinds the Jihād to
tackle them is also of two types.
As far as the first kind of obstructions is concerned it
is not only very hard and unpleasant but extremely
aggressive also. The steps taken for fighting it would be in
the nature of defence. It would be, therefore, appropriate
to call it a defensive war. At first Allāh ordained the
Muslims for this defensive war because the obstructions,
for the removal of which they were ordered to wage war,
had already manifested themselves. The Divine order
stated:
“Sanction is given unto those who fight because they
have been wronged: and Allāh is indeed able to give them
victory; those who have been driven from their homes
unjustly because they said: Our Lord is Allāh”.
(22 : 39,40)
This verse was revealed to the Holy Prophet (peace be
upon him) during the Medinite period. It contains the
justification of the Divine order as well. The Muslims
were permitted to raise arms against the Quraish of Mecca
because they were subjected to aggression by them. They
were permitted to wage war as they were attacked. This
contention was persistenly repeated as long as the state of
war with Quraish continued. All the battles which were
fought during that period were of defensive nature.
Before we discuss the kind of Jihād suitable for the
second type of obstructions it seems appropriate that its
nature is examined in detail. In the previous pages we
have already mentioned the position of Islam and “the
duties of the Muslims”. It has been made clear that Islam
is meant for the whole world; Islam alone is truth and it is
the pre-condition for salvation in the hereafter. Everything
other than Islam is either untrue or is not approved by
Allāh. Muslims are liable to fulfil the requirements of this
position of Islam. They are responsible for conveying it to
the whole world. They have been entrusted the duty of
bearing witness of its truth. They are enjoined to make
every possible effort to turn people into obedient and true
slaves of Allāh and save them from making a mess of their
After-life by remaining far from Him. These two
obligations openly warrant that the Muslim society does
not confine itself within its own orbit but goes forth to
convey the religion to every part of the world. It does not
let anything obstruct its way. In its mission to disseminate
Islam to every part of the world it does not compel such
people whose hearts it fails to open, as such a compulsion
would be of no avail, but it does not permit them to guard
the minds and hearts of others or create an atmosphere in
which they cannot see Islam closely. Obviously, such an
atmosphere will not be available to Islam until the reins of
society are not snatched from the hands of the un-Islamic
forces and held by its own because the system which is
imposed on human society has also a firm grip over the
minds of the people, or at least tries to do so, and hardly
leaves any chance for them to advert to any other system
of thought and action. Therefore as long as an un-Islamic
system dominates a society, politically and ideologically,
their minds will remain closed towards Islam. Such a
situation is likely to impede the advancement of Islam.
This is how Islam views it. Anyone who appreciates the
position of Islam stated above would also be obliged to
endorse this view. If the present situation happens to be
such that every political system in vogue obstructs the
way of Islam, it signifies that Islam does not accept the
right of any un-Islamic system to rule any part of the
world and wants this right to rest exclusively not in the
hands of the Muslim rulers but with itself. Force is to be
used wherever its supremacy is challenged. This is the
reason why the Qur’ān which enjoined a defensive war for
a long time ultimately proclaimed:
“He it is who hath sent His Messenger with the
guidance and the religion of Truth, that He may cause it to
prevail over all religions, however much the disbelievers
are averse” (9: 33).
“Cause it to prevail over all religions” stands to mean
both ideological as well as political domination. This is
the reason why along with the foregoing verse it was
ordained:
“And wage war on all the idolaters as they waged war
on you” (9 : 36).
The Holy Prophet (peace be upon him) has declared
this Jihād a never-ending requirement and responsibility
of the Muslim and exhorted them in this behalf:
“Jihād will continue from my time until such time that
the last of my followers fights with Dajjāl. This Jihād will
neither be suspended because of the cruelty of a cruel ruler
nor will it be suspended through the justice or any
judicious ruler.”
The Holy Prophet (peace be upon him) and the four
caliphs (may Allāh be pleased with them) extended
invitation of Islam to the rulers outside Arabia. When this
invitation was not accepted by them they were perforce
brought under the supremacy of Islam. Their subjugation
to Islamic order was effected in pursuance of this
obligation and aim. Since this Jihād was not in the nature
of a defensive war but a positive action it can be termed as
a positive Jihād. In respect of this type of Jihād two things
should be borne clearly in mind.
Firstly: It is not the intention of this Jihād to compel
people to accept Islam. Acceptance of Islam is something
which relates to the heart and the heart of a man cannot be
forced to accept any thing. As such Islam cannot be forced
upon any one. It has been frequently repeated in the
Qur’ān that had Allāh desired that none among the
mankind remain unbeliever He would have created them
all as Muslims or would have compulsorily made them
Muslims after their creation.
“Had Allāh willed, He could have guided all
mankind” (13 : 31).
He would not have deferred it to His Prophet or his
followers to make them Muslims perforce. Since such an
imposition was not in keeping with the objective of
mankind’s creation, it was avoided. Allāh has openly
declared that in the matter of religion man has been
created free. He is not to be forced for it.
“There is no compulsion in religion” (2 : 256).
In such a situation how could he regard it fair that in
the case of Islam the compulsion, not exercised by Him,
was permitted to His Prophets and His worthy slaves?
This Divine injunction makes it abundantly clear that no
person will ever be compelled to accept Islam. Everyone
enjoys complete freedom in this respect. He may accept
Islam if he likes or reject it if he so desires.
Secondly: Jihād is by no means a campaign to elevate
a community to the position of the ruling class and to
reduce the other to slavery. It has not even the remotest
concern with what is now called imperialism or
capitalism. Rather quite contrary to it, it is a campaign for
establishing the supremacy of some such truths on which
rests the system of this whole universe and on the
acceptance of which lies the welfare of mankind, both in
this world and in the Hereafter. Those who have heralded
the pre-eminence of these truths have themselves accepted
their priority. Is it possible that such a society which is the
most accomplished slave of the Greatest Master would
ever make slaves of others? The supremacy of the
fundamental truths, which this society is so eager to get
accepted from others is not meant for any selfish motives.
In fact, it is meant for the benefit of those invited to accept
them. The proponents of these truths do not take away
anything from them but try to give something to them, as
by doing so they provide them with an opportunity to see
that truth closely wherein lie the pleasures of both the
worlds. No doubt such a submission will be unpleasant for
their sense of prestige but this is a wrong notion of
prestige and harmful to their own interest and as such fit
to be ignored completely.
Conditions for physical Jihād

Physical Jihād, whether it is defensive or positive in
nature, cannot be made at whim. It is permissible under
certain specific conditions. It will not be valid unless the
conditions laid down for it are present . Such a war which
is waged regardless of the prescribed pre-conditions will
have no value. It will not be a Jihād at all. Nor would it be
entitled to any reward. It will be instead a cause for the
displeasure of Allāh.
The Pre-conditions of the physical Jihād are as
follows:
1. Those who go for Jihād should be free and
independent Muslims and must have a collective social
system of their own and must be led by a caliph or Amir
(chief). In the absence of such a system any act of war
(Jihād) is forbidden. An act of war, even of a defensive
nature, can only be taken in a free atmosphere under the
leadership of an authorised leader.1 This is the reason why
the Holy Prophet (peace be upon him) was not permitted
to raise arms in self-defence during the period of his stay
in Mecca, when he was not free to carry out his
1
It does not, however, mean that if the Muslims of a country are not free
and independent, and are subjected to aggression, they cannot even put up a
defence. Resistance of aggression is by itself an act of piety and if a Muslim
is killed in self-defence in such a resistance he will attain the status of a
martyr (Shahid).
“He who is killed in defending his property is a martyr, and he who is
killed in defending his family, himself and his religion is also a martyr
(Shahid)” (Abu Dāwūd, Vol. II)
missionary activities, although the aggression of the
Quraish had reached its climax. Permission for Jihād was
granted after his migration to Medina when he was living
in a free atmosphere and where, under his leadership, an
organised Islamic State had emerged. Similar was the case
of other Prophets (peace be upon them) whose invitation
to Divine religion had entered the phase of physical Jihād.
As long as this condition is not fulfilled, to undergo
tribulations and upheavals for the sake of religion,
constitute real Jihād.
2. Sufficient force to combat with the enemy is
available because the Divine Injunction repeatedly
emphasises:
“No one should be charged beyond his capacity”
(2 : 235).
On the basis of this principle it has been ordained in
the Qur’ān:
“So keep your duty to Allāh as best as you can”
(4 : 16).
3. Jihād should be exclusively for the sake of Allāh
and the sole aim of those engaged in Jihād should be no
other than the service of the religion and the glorification
of Allāh. The singular aim of those who participate in
Jihād should be eradication of evil and advancement of
goodness and justice. All this struggle should be done
with one and the only objective of winning the pleasure of
Allāh. They should have absolutely no other motive in
that noble war. When the Holy Prophet (peace be upon
him) was asked that different people fight for different
motives; one fights for the booty, another fights for fame
and the third one fights for the honour of his country,
nation or tribe or some similar cause, out of them whose
fighting is for the sake of Allāh? He (peace be upon him)
replied:
“He who fights for the glorification of Allāh’s name,
his fighting alone is for the sake of Allāh”
(Muslim & Bukhāri Quotd by Riazus Salihin)
On another occasion someone asked the Holy Prophet
(peace be upon him) “Messenger of Allāh: If a man
wishes to fight for Allāh but at the same time has also
some worldly gain in view, how will he be viewed by
you?”
He (peace be upon him) replied:
“He will not get any reward” (Abu Dāwūd, Vol. 1).
Similarly he (peace be upon him) also declared the
principle:
“He is not one of us who fights under some prejudice
and he is not one of us who dies for some prejudice”
(Abu Dāwūd).
The need for the first two pre-conditions is quite
evident. The third pre-condition calls for some elaboration
which is as follows:
Islam has enjoined Jihād for the eradication of evil
and mischief and for establishing goodness and worship of
Allāh. Is it possible that men who foster evil sentiments,
and are thereby led to fighting, can establish virtue and
worship of Allāh through their fighting? Obviously not.
Whatever such men will do would end in the substitution
of one evil by the other. Such an action would not benefit
the cause of Islam. It would rather cause damage to Islam.
They will play this evil game in the name of Islam and as
a consequence, people would go farther from Islam.
Impostance of Jihād in the Religion
On Jihād rests the life of the religion. It is something
natural for Islam. As such its importance in the religion
can not be ordinary. Whenever the Qur’ān enumerates the
basic qualities of devout believers it invariably includes
the quality of Jihād as one of them. For instance:
(1) “Those who believed and left their homes and
strove for the cause of Allāh, and those who took them in
hand and helped them these are the believers in truth”
(8 : 74).
(2) “O ye who believe! Shall I show you a commerce
that will save you from a painful doom? (that is) Ye should
believe in Allāh and His Messenger, and should strive for
the cause of Allāh with your wealth and your lives”
(61 : 10, 11).
The Qur’ān cannot even think that without Jihād
“True Religion and Faith” is possible and salvation from
painful doom in the Hereafter can be gained without it.
Although these verses make a mention of physical
Jihād only, but in principle other types of Jihād are also
included in the injunctions enjoined therein. It means that
the type of Jihād compatible with each situation is a
standard of faith. Let us find out its details from the
Divine injunctions:
Internal Jihād
First of all let us take up the internal Jihād. It has
already been stated that the Qur’ān has regarded it a line
of demarcation between belief and disbelief. The Holy
Prophet (peace be upon him) has declared it a mark of
faith. It is, therefore, a unanimous verdict of the Qur’ān
and the Tradition that a heart which does not throb with
the passion to spread good and stop evil is full of the
darkness of disbelief. It is the basic quality of a true
believer that he cannot tolerate the sight of an evil. If he
cannot do anything against evil, if he is unable even to
open his lips against it, he condemns it vehemently in his
heart. This is, of course, the last and the lowest degree of
faith. If a Muslim does not have even this much hatred for
evil he is not reckoned a Muslim by Allāh and His Prophet
(peace be upon him).
This type of Jihād is so closely and naturally related to
belief that it has been made a standard for the life of
nations. A nation whose pious men are all the time
concerned with their own piety, and close their eyes to the
storm of evils surrounding them, loses its value. Such a
nation is burnt like the dry grass of jungle. When a
calamity visits that nation it destroys both, the wicked as
well as the pious who had done nothing to check the evil.
A few who survive, if any, are saved only for the reason
that they did not forget their duty amidst that storm and
did their best to dissuade people from the evil. The history
of ancient nations is in fact the story of the enforcement of
his Divine law. While warning the Muslims of this Divine
law, the Qur’ān also comments on this phenomenon:
“If only there had been among the generations before
you men possessing a remnant (of good sense) to warn
(their people) from corruption in the earth, as did a few of
those whom We saved from them” (11 : 116).
The Holy Prophet (peace be upon him) warned the
Muslims of this Divine law of punishment and salvation
and exhorted:
“By One in whose hand is my life you must enjoin the
good and forbid evil or Allāh would definitely send
chastisement when you would supplicate Him but He
would not respond you”.
The above mentioned tradition and many other
sayings of the Holy Prophet (peace be upon him) elaborate
this Divine injunction:
“And guard yourselves against a chastisement which
cannot fall exclusively on those of you who are
wrongdoers, and know that Allāh is severe in punishment”
(8 : 25).
The severest chastisement befell the children of Israel
only when they became negligent of their responsibility of
making internal Jihād. They had reached a stage where the
evils were growing like wild plants and no worthwhile
effort was made for their eradication. The Holy Qur’ān
describes this situation in the following verse:
“Those of the children of Israel who went astray were
cursed by the tongue of David, and of Jesus, son of Mary.
That was because they rebelled and used to transgress.
They restrained not one another from the wickedness they
did. Verily evil was that they used to do” (5: 78, 79)
This type of Jihād is also very important as a positive
testimony of truth. In a way it is of the highest importance
as the success of the witness before the outside world
actually depends upon his participation in the act of
witness. If this is not done, and on the one hand efforts are
made to prove the truthfulness of Islam and on the other
the followers of Islam provide evidence of their practical
love with the elements of disbelief, their testimony will
become ineffective. In such a situation the world would
deem it a mere display of the Muslims’ pride and
superiority. To a large extent the world will be justified
for this impression. As such it is imperative that before the
Muslims convey the message of Islam to others they
themselves acquire the character of a naked sword against
the evils thriving amidst them.
Jihād through Preaching and Reasoning
Let us now consider the importance of this Jihād. If as
a nation the life of the Muslim is meant to be the witness
of Islam, as indeed it is, then because of its vital
significance and vastness the value of this form of Jihād is
extraordinary. Its need is more than evident. Unless Islam
is presented to others in a befitting manner its evidence
will not be complete. It is, therefore, necessary that Islam
is presented to them with all its essentials. It should be
expounded in a manner which satisfies all their
inquisitions and doubts concerning Islam. As to its
vastness it is by no means a secret. If Islam is one, its
rivals are numerous. So far as formal introduction of Islam
is concerned, a short discourse may be sufficient for it but
‘witness of Islam’ is something quite different from it. Its
significance is much more than the formal introduction of
Islam. People before whom this witness is to be given are
not the followers of the same faith and religion. They
believe in different ideologies, greeds, religious and
political system and the Muslims have to give witness of
Islam before all them. How onerous is the duty of bearing
witness of Islam on so vast and diverse fronts! What a
multitude of weapons is to be encountered in this war!
How crucial are the campaigns to be won? Physical Jihād
is done under specific conditions and in the presence of a
variety of pre-conditions but this form of Jihād is not
subject to any condition of time, environment and
circumstances. It is a ceaseless struggle. A duty which
calls for action everywhere, at all times, in all events and
in every situation. It is an unending task. Until the
situation is ripe for physical Jihād, the struggle for
upholding the truth depends entirely on this measure. The
history of many of the Prophets (peace be upon them)
reveals that the entire period of their prophethood was
spent in this occupation and the stage to commence
physical Jihād was never reached. This form of Jihād is a
sequel to certain exigencies. The real aim of preaching the
religion, and bearing witness of Islam, is to make people
alive to the Infinite Greatness of Allāh and infuse faith in
them. This faith is achieved through good counsel and
plausible reasoning and not by dint of sword. The sword is
only raised to remove the obstacles created in the
presentation of Islam.
This form of Jihād is so esteemed by Allāh that He
has regarded it as “His help” and those who are engaged
in this Jihād as “His helpers”.
“O ye who believe! Be Allāh’s helpers, even as Jesus
son of Mary said unto the disciples: Who are my helpers
for Allāh? They said: We are Allāh’s helpers” (61 : 14).
It is a well known fact that the invitation of Jesus
could not enter the phase wherein the physical Jihād
becomes obligatory. It was, therefore, restricted to
preaching and reasoning. But even with this much of their
struggle the companions of Jesus have been regarded as
“helpers of Allāh”. It means that this, the most illustrious
title, was given to them for the reason that they did full
justice to conveying the religion of Allāh to the people.
Here the words “did full justice” deserve special attention
as they stand to signify that the honour of “helpers of
Allāh” is given to the believers only when they devote all
their energies and intelligence to convey the religion to
others, when they go on repeating the message of religion
in unfavourable circumstances and when they do not
assume silence in the storm of dangers. It is not a
speculation but a revelation of the Qur’ān. The Sūrah III
(Al-i‘Imrān) of the Qur’ān contains further deails of this
point. The Prophet Jesus (peace be upon him) uttered
these words only when his audience, the children of Israel
finally rejected him and their malicious activities against
him were coming to a climax. The relevant verse of the
Qur’ān reads:
“But when Jesus became conscious of their disbelief,
he cried: Who will be my helpers in the cause of Allāh?
The disciples said: We will be Allāh’s helpers. We believe
in Allāh and bear thou witness that we have surrendered
(unto Him)” (3 : 52).
It transpires from this verse that the decision of a
believer’s attaining the level of “helper of Allāh” is made
only when the invitation of religion goes beyond the level
of preaching and reasoning and enters the phase of heavy
opposition. Believers who do not sit tight-lipped and with
forbearance convey the message of Allāh to His people,
are called “the helpers of Allāh” because such endeavours
constitute real Jihād and are meant for the “help of Allāh’s
religion.”
Physical Jihād by Means of Force

The pages of the Qur’ān and the Traditions abound
with the great merit of this act. Their study reveals that,
except prayers, no other act is more popular with Allāh
than Jihād. When those who in the teeth of opposition
invite people to the Truth through preaching and
reasoning, are called by Allāh as “His helpers”, what
would be the status of those who go forth to sacrifice even
the last of their wealth. Such men are not called by Him
“His helpers” but “His loved ones”:
“Lo! Allāh loveth those who battle for His cause in
ranks as if they were a solid structure” (61 : 4).
Some detail of this love is given in the sayings of the
Holy Prophet (peace be upon him).
“The guarding of the frontiers for a day and night is
more valuable than a month of fasting and prayer”
(Muslim).
“The act of everyone who dies comes to an end with
his death but the case of such a person is quite different
who dies when he is about to encamp during the course of
war, he is waging for the cause of Allāh, because this act
of his would continue to grow till the Last Day”
(Tirmidhi).
“I swear by Him Who holds the life of Muhammed in
His Palm that a morning’s or evening’s journey for taking
part in Jihād in the way of Allāh is better than this world
and all that it contains and staying in front of enemy is
better than seventy years of prayer at home” (Tirmidhi).
“Those who go forth to Jihād their act is similar to the
one who continues to keep fasts, say prayers and recite the
Qur’ān most steadfastly until the Mujāhid (soldier) returns
from Jihād” (Muslim and Bukhāri).
Not only the war for the glorification of Allāh’s name
makes a man eligible to His love, forgiveness and
blessing, even those persons also get an illustrious
position who help the warriors indirectly and lend
assistance in the preparation for Jihād. The Holy Prophet
(peace be upon him) said:
“Anyone who provides material for war to any
Mujāhid (soldier) acts as though he himself participated in
Jihād and anyone who looks after the family of a Mujāhid
(soldier) acts as if he himself took part in Jihad”
(Muslim and Bukhāri).
“Because of a single arrow Allāh admits three persons
in heaven, the man who makes the arrow with the intention
of earning the blessings of Allāh, the man who shoots it on
the enemy and the man who supplies that arrow to him”
(Abū Dāwūd).
If one who makes or provides the arrow for Jihād is
given such a great reward, how would He reward him who
goes forth from his home for His sake, fights on the battle-
field and is wounded, sheds his blood and ultimately lays
down his life for his Master? An idea of the good luck of
such a person can be had from the following proclamation
of Allāh.
“Think not of those who are slain in the way of Allāh,
as dead. Nay they are living. With their Lord they have
provision. Jubilant are they because of that which Allāh
has bestowed upon them of His bounty. They rejoice
because of the favour from Allāh and that Allāh wasteth
not the wages of the believers” (3 : 169-171).
“Let it be remembered that in the Holy Qur’ān such
heartening phrases have been used only for those who lay
down their lives while fighting in the way of Allāh. This
special announcement of the Qur’ān reveals that the love
which He cherishes for this act is not ordinary but
something exceptional. What the Prophet of Allāh had
stated in this respect offers some elaboration of this
exceptional love. He (peace be upon him) said:
“Anyone who will enter Heaven would not like to
return to this world even if everything of this world is
given in his ownership. But Shahid (martyr) will see the
honour bestowed upon him by Allāh he will desire that he
returns to the world ten times and is slain in the way of
Allāh ten times”
(Muslim and Bukhari: Quoted by Riaz-us-Salihin)
This is what will happen in the After-life. The Shahid
gets a special distinction in this world as well. Everyone
who dies is given a bath and his clothes are replaced with
a clean sheet of cloth (shroud) but there is an express
injunction that the Shuhada’ (martyrs) should neither be
given a bath nor should they be wrapped in a shroud. They
are to be buried in the very blood stained clothes in which
they were slain. Hazrat ‘Abbās (may Allāh be pleased
with him) Stated:
“The Holy Prophet (peace be upon him) ordered about
the Shuhada’ (martyrs) that their weapons should be taken
away and they should be buried as they are, with blood
stained clothes and bleeding bodies” (Abū Dāwūd, Vol. II)
The reason for this order is found in another tradition.
It reveals that the blood of the Shuhada’ is not the
ordinary blood which is held as unclean by Islamic law.
No other thing is more sacred than such a blood. It is a
blood the cleanliness of which is unsurpassed. Allāh holds
it as beautiful as saffron and as fragrant as musk.
“Its colour is like saffron and it smells like musk”
(Tirmidhi, Abū Dāwūd: Quoted by Mishkat).
It is established on the authority of the Qur’ān and the
Tradition that the status of those who are slain in the way
of Allāh is distinctive and enviable in many respects. A
careful consideration will disclose that this established
fact points towards, and makes clear many other truths.
Firstly: Physical Jihad is the best and the most
venerated form of Jihād. Secondly: it is the greatest act of
piety, greatest act of prayer and the best form of worship
of Allāh. When the Holy Prophet (peace be upon him) was
asked as to which was the best form of Jihād he (peace be
upon him) replied:
“The best Jihād is that one should fight against the
disbelievers with his wealth and life” (Abū Dāwūd).
Similarly when he (peace be upon him) was asked as
to who was the best of men, he (peace be upon him)
replied:
“The best of the believers is he who fights in the way
of Allāh with his wealth and his life”
(Bukhari Muslim: Quoted by Riaz-us-Salhin)
One who fights with his wealth and life is the best of
the believers. It would be just the same thing if it is said
that to fight in the way of Allāh with one’s life and wealth
is the noblest of acts and the most meritorious deed. An
act which ranks highest must logically be the most
rewarding as well. The references from the Qur’ān and the
Traditions will further confirm it:
“The fire of hell shall not touch the two types of eyes:
Firstly, the eye that wept with the fear of Allāh. Secondly,
the eye which spent night as a sentinel in the way of
Allāh” (Tirmidhi).
“The dust that rises in Jihād, made in the way of
Allāh, and the smoke of Hell cannot get together over
anyone” (Tirmidhi).
“Who fought in the way of Allāh, even if it was equal
in duration to the pause that occurs between the two flows,
in making a she-camel, must go to Heaven” (Tirmidhi).
In the Battle of Hunain a companion, Anas bin Abi
Murthid Ghanavi (may Allāh be happy with him) kept a
watch at a valley for the whole night. When he returned
from his duty in the morning and came to the Holy
Prophet (peace be upon him) he said unto him:
“You have made Heaven inevitable for yourself. No
matter even if you do not do any act of goodness after it”
(Abū Dāwūd, Vol. 1).
In respect of those who fought the Battle of Badr the
Holy Prophet (peace be upon him) once said to the Caliph
‘Umar (may Allāh be pleased with him):
“You know it not, perhaps Allāh may have looked at
the men of Badr and said: go and do whatever you like. I
have blessed you” (Bukhāri, Vol. II).
There is no reason for surprise if the physical Jihād
has been ranked so high by Allāh. It is a plain fact and
merits no surprise.
If the worship of Allāh is the sole aim of a believer’s
life, and the Muslim nation has been created exclusively
for the purpose that it should bear full witness to the Truth
before the whole world, then could there be a servitude
better than this servitude and could there be a witness
greater than this witness which is given at the cost of
one’s life? It is, therefore, beyond any shadow of doubt
that it is the greatest servitude and the most valuable
witness. In other words it may be said that Jihād is the
perfect effort for the achievement of the objective set forth
for a Muslim’s life. When he sacrifices his life for this
objective, his ultimate destination of submission to Allāh
and his duty of bearing witness to the Truth, is fully
attained. The sacrifice of one’s life is certainly the last
thing which a man can offer for an objective. In fact only
such a man deserves to be called the real flagbearer of that
mission and the most faithful servant of that cause. This is
the reason why although every Muslim who bears witness
to the Truth, through his speech and act, is a Shahid
(witness) of the religion but as far as the name or title is
concerned it is reserved only for those who lay down their
lives for the religion of Allāh. Reason being that they are
the people who sacrifice even their last thing and exhaust
their final effort for the testimony of Islam. That is the
reason why the title of Shahid behoves them and them
only.
This discussion has also made it clear that the
sacrifice of life and wealth in the way of Allāh is the
zenith of a man’s belief. When one embraces death on the
battlefield for the pleasure of Allāh he leaves no attainable
height of faith unscaled. So much so that if till then his life
has been a life of reform and piety he attains a place, by
virtue of this act of Jihād, from where onward remains
only one place which is special for the prophets. ‘Utba ibn
‘Abdus Salmi (may Allā be pleased with him) related:
“The Prophet of Allāh said that the believers slain
during the course of Jihād are of three kinds. Firstly, the
believer who fights with his life and wealth in the way of
Allāh, encounters the enemy and fights with him till he is
slain. In respect of a person who is so slain, the holy
Prophet (peace be upon him) told: “Such is the true and
confirmed Shahid (martyr). He will live in the canopy
installed beneath the throne of Allāh. The only distinction
which the prophets will have over him will be the
distinction of their prophethood” (Dārimi).
One aspect of the religious importance of physical
Jihād still remains unexplained and should also be made
clear. What has been mentioned in the Qur’ān regarding
physical Jihād shows that from the religious and national
point of view this Jihād does not have the same
importance at all times. At one time it is only an act of
distinction and valour and at another time it is a religious
obligation and mark of faith. For further elaboration it
may be stated that when there is no need to make a
general call of Jihād to face the enemy and only a limited
number of men is required to win the campaign, this
military service will be an act of distinction. One who will
render this service would be entitled to the reward and
blessings stated above. Anyone who will not take part in
this service would not be blamed for his non-participation.
In such cases the Qur’ān enjoins:
“Unto each Allāh hath promised good, but He
bestowed on those who strive a great reward above the
sedentary” (4 : 95).
But when this is not the situation and the leader of the
Muslim passes a general order of mobilisation then the
war service does not remain a point of distinction only.
Then it becomes an incumbent religious duty and a
standard of faith. In the days of the Holy Prophet (peace
be upon him) when some people, after the announcement
of open war, showed slackness in going forth for Jihād,
they were expressly told:
“O ye who ‘believe! What aileth you that when it is
said unto you: Go forth in the way of Allāh ye are bowed
down to the ground with heaviness. Take ye pleasure in
the life of the world rather than in the Here-after?–If ye go
not forth He will afflict you with a painful doom and will
choose instead of you a folk other than you” (9 : 38, 39).
Similarly those who made excuses and on one
pretence or the other begged to be excused from
participating in the action from the Holy Prophet (peace
be upon him) were warned in these words:
“Those who believe in Allāh and the Last Day ask no
leave of thee lest they should strive with their wealth and
their lives. Allāh is aware of those who keep their duty
(unto Him). They alone ask leave of thee who believe not
in Allāh and the Last Day, and whose hearts feel doubt, so
in their doubt they waver” (9 : 44, 45).
These verses disclose that to shun Jihād, when it is an
incumbent duty, amounts to a violation of faith. It also
transpires from these verses that to cherish the passion and
will to fight in the way of Allāh is an inseparable element
of faith. It is altogether a different question as to when the
occasion for this fight occurs and when the pre-requisites,
of the Jihād are fulfilled. The action of a believer may
await this occasion and the conditions thereof but his
passion for Jihād cannot wait for it. He will be all the time
anxious for it. The mind of a Muslim, if he is a true
believer, will always be pre-occupied with it. When he is
summoned by an emergency, and the conditions required
for it make it permissible, he would not sit quiet in his
place. The following words of the Holy Prophet (peace be
upon him) make the natural link between the faith and
physical Jihād abundantly clear:
“A person who died in such a state that he neither
fought for the religion, nor even thought of it, died in a
degree of disbelief” (Muslim with reference to Mishkat).
The logic of this verdict of the Holy Prophet (peace be
upon him) is evident. The community designated as
Muslim has not been created to lead a life of its own
choice like others. It has been created with a specific
mission. So great and important is this mission that its
performance demands from him everything he possesses.
Only such a person can acquit himself of this duty who
does not love anything, not even his own life, more than
his mission. The true Muslim society is in fact such a
group of individuals who posses this quality of sacrifice.
In the absence of this quality it will be merely just another
community or a society but not a Muslim society. It will
not be able to perform the task for which it has been
created. The decision of the Qur’an on this issue is before
us. When some men, despite being Muslims, evaded the
duty which was incumbent for them as Muslims, Allāh
censured them in the following words:
“O ye who believe! Whoso of you becometh a
renegade from his religion (know that in his stead) Allāh
will bring a people whom he loveth and who love Him,
humble towards believers, stern towards disbelievers,
striving in the way of Allāh, and fearing not the blame of
any blamer” (5 : 54).
The meaning of this Divine injunction is obvious.
Some qualities are essential for the type of men Allāh
needs for His religion. One of these qualities is Jihād in
the way of Allāh. Those who lack this quality cannot
perform the duty of supporting and serving the religion
and bearing witness to it. A Muslim who cannot perform
this duty gets himself terminated from his position. It is
for this reason that evasion of religious obligation has
been described as “reversion from the religion”. This
warning has also been given in the verse of the Sūrah
Tauba (Repentance) of the Qur’ān mentioned above. It
says:
“If you go not forth He will afflict you with a painful
doom and choose instead of you a folk other than you”
(9 : 39).
Obviously, a man or a group is removed from his
office only when he is no longer capable of it and he
cannot perform the work assigned to him.
WORLDLY BLESSINGS OF ISLAM
Material Prosperity and the Apostolic Mission

From the general introduction of Islam given in the
previous chapters one fact which comes repeatedly before
us is that Islam is the name of living and dying for the
pleasure of Allāh alone. It emphasises that a Muslim is
one who always keeps his eyes focussed on the After-life
and does not, at any cost, allow worldly gains to have
priority over the welfare of the After-life. It is pertinent to
ask here that when he is so placed that he has to devote
himself completely to his religion, what sort of life is he
going to lead? Would he be left with any worthwhile
worldly object? Shall the Muslims be prosperous
individually and command respect and power as a
community? It is an ordinary question and need not arise
in the case of Islam alone. It equally applies to other
Divine religions because originally there was no
difference in Islam and the other Divine religions. Like
Islam every religion preached that the essence of religious
life and the true spirit of worship of Allāh was submission
to Allāh and preference of the After-life over the temporal
life. It would, therefore, be better if before consulting the
Qur’ānic invitation we find out the answer to this question
in other religions.
When we make a survey of other religions we do not
find there the answer we expect. It is just the opposite. We
see that each of those Prophets who invited their people to
the Divine religion assured them that by following him
they would not only earn the benefits of the After-life but
of this world as well. The Prophet Nuh (peace be upon
him) told his people:
“Seek pardon of your Lord. Lo! He was ever
forgiving. He will let loose the sky for you in plenteous
rain. And will help you with wealth and sons, and will
assign unto you Gardens and will assign unto you rivers”
(71 : 10-12).
The words of the invitation of the Prophet Hud (peace
be upon him) were as follows:
“And, O my people! Ask forgiveness of your Lord,
then turn unto Him repentant; He will cause the sky to rain
abundance on you and will add strength to your strength”
(11 : 52).
The detail of this Divine promise and its full evidence
can be seen in the history of Israel which begins from the
period preceding a little before the birth of the Prophet
Moses (peace be upon him). Since then until the
appearance of the Prophet (peace be upon him) their life
was extremely wretched. It changed for the better when
they inclined towards their Creator and showed
steadfastness in the observance of His religion. The
Qur’ān reveals:
“And the fair word of the Lord was fulfilled for the
children of Israel because of their endurance” (7 : 137).
Because of their inclination towards Allāh and
steadfastness on the path of Truth their wretchedness was
changed into prosperity. Not only that, they were even
assured of the principle that as their gratefulness to Allāh
and observance of His injunctions increased they will be
blessed with more and more Divine favours.
“And when Moses said unto his people: Remember
Allāh’s favour unto you when He delivered you from
Pharaoh’s folk who were afflicting you with dreadful
torment” (14 : 6).
“And when your Lord proclaimed : If you give thanks,
I will give you more” (14 : 7).
So long as they were grateful to Allāh the world saw
that the Divine promise was fulfilled. It was fulfilled so
magnificently that they attained the highest peak of
national glory and no other nation of the world was able to
come up to them in honour and prestige. Referring to this
glorious period of their history Allāh reminded them in the
Qur’ān:
“O Children of Israel: Remember My favour where
with I favoured you and how I preferred you to (all
creatures)” (2 : 47).
When they abandoned their attitude of gratefulness,
submission and adherence to religion they were stripped
of this role of honour. That is why they were in a
miserable plight at the time when the Holy Prophet (peace
be upon him) came to this world. Thus Qur’ān commented
on their condition in the following words:
“If they had observed the Torah and the Gospel and
that which was revealed unto them from their Lord they
would surely have been nourished from above them and
from beneath their feet” (5 : 96).
What has been discussed above related to one
particular nation or the other. Let us see the Divine
proclamation in respect of all the nations:
“And if the people of the township had believed and
kept from evil, surely we should have opened for them
blessings from the sky and from the earth” (7 ; 96).
This is a proclamation for those who digressed from
the path of faith and worship of Allāh and were not
therefore eligible to the reward promised by Allāh. The
verdict in respect of those who adhered to the path of
righteousness is given in the following words of the
Qur’ān:
“So Allāh gave them the reward of the world and the
good reward of the Hereafter” (3 : 148).
The examples of the Prophetic missions are before us.
They signify an unalterable principle and decision of
Allāh that for submission and obedience unto Him Allāh
will not only grant prosperity in the Hereafter but endow
upon them affluence, honour and power in this world as
well. These illustrations also reveal that whenever a nation
adopted the way of obedience and submission, the Divine
promise and principle were unfailingly fulfilled. Not only
the welfare of their After-life was assured, they thrived in
this world also.
Islam Guarantees the Welfare of the Temporal World

There is no reason why the Divine verdict should have
changed in the case of Islam and its followers. It has not
changed. In respect of the material prosperity a promise
exactly similar to the one made persistently with all the
other nations was made with the Muslims as well. This
promise was made during the depressing situation of the
Holy Prophet’s life at Mecca and in the dangerous
circumstances of his stay at Medina. It was given to those
who had not yet embraced Islam as well as to those who
had embraced it. When the citizens of Mecca were invited
to Islam they were told in very clear terms by Allāh:
“And (bidding you): Ask pardon of your Lord and
turn to him repentant. He will cause you to enjoy a fair
estate until a time appointed” (11 : 3).
The Holy Prophet (peace be upon him) assured them:
“If you will accept the message I have brought it will
be for you a source of good luck in this world and in the
Hereafter” (Ibn Hishām, Vol. 1).
He (peace be upon him) gave further substance to this
concept of good luck on another occasion before his
uncle, Abū Talib in this manner:
“I exhort them (the Quraish) for one thing only. It is
something by dint of which the whole Arabia will submit
to them and all the non-Arabs will pay homage to them”
(Musnad Ahmad, Vol. 1).
“Allāh hath promised such of you as believe and do
good works that He will surely make them to succeed (the
present rules) in the earth even as He caused those who
were before them to succeed (others) and that He will
surely establish for them their religion which He hath
approved for them” (22 : 55).
“Faint not, nor grieve, for you will overcome them if
you are (indeed) believers” (3 : 139).
As a result of the fulfilment of these conditions of
faith and good deeds how abundantly these Divine
promises were materialised is a fact fully known to the
world. It is an established fact of history that Islam gave to
the Muslims everything they could possibly need.
Relation Between the Observance of

Religion and Prosperity
These illustrations are enough to convince us that
Islam bestows on its followers material prosperity also.
But we may still be curious to know how it comes about?
When religion orients one towards the After-life and
wants him to be indifferent to this world, how is it that he
attains success in this world as well? How is it that he
maintains a firm grasp of the religion but at the same time
enjoys the good things of this life also? In order to find
out an answer to this question and to understand the
complexity of this problem we have to advert to the
fundamentals of the religion.
Firstly: Wealth, honour, power and similar things
which are regarded as the corner-stones of the prosperity
of this world are not despicable by themselves. In fact
these are the bounties of Allāh. The Qur’ān has regarded
them as such. The 5th Sūrah of the Qur’ān, al-Mā’ida (The
Table Spread) is an example in point. While making
mention of the people of Israel it describes the honour and
power they enjoyed in their past as the bounties of Allāh:
“Remember Allāh’s favour unto you, how He placed
among you Prophets, and made you kings” (5 : 20).
Similarly in the verse 112 of the Sūrah an-Nahl (The
Bee), the comforts of life and abundance of provision
have been described as favours of Allāh:
“A township that dwelt secure and well content, its
provision coming to it in abundance from every side, but it
disbelieved in Allāh’s favours” (16 : 112).
In the Sūrah “al-Jumu‘ah (the Congregation)” as well
as in other verses on many occasions, these things have
been called the favour of Allāh:
“Then disperse in the land and seek of Allāh’s
bounty” (62 : 10).
Secondly: Man has been created as a Caliph and
vicegerent of Allāh and this office enjoins that he should keep
the management of this world in his own hands and run it in
accordance with the injunctions and pleasure of his Master (as
has been discussed at length in the previous chapters).
If these two fundamental conditions are kept in view
the question is solved to the extent that honour, wealth and
power are not at all the things the concern of which may
be contrary to religion and belief. The reason for this is
that things which are bounties and favours of Allāh cannot
be forbidden to the pious people. In fact the Divine verdict
in respect of such things is:
“Say: such good things on the Day of Resurrection,
will be only for those who believed during the worldly
life” (7 : 32).
It means that in fact only such people deserve these
things who are obedient to Allāh. If they are really the
people who deserve these things how could they be denied
access to them? One who knows Allāh runs from His
chastisement and not from His favour.
This is how the worldly honour and wealth are the
favours and bounties of Allāh. Let us keep in view the
purpose of man’s creation and see what it warrants? Allāh
has appointed man as His vicegerent and wants that he
should use his authority in accordance with His
commands so that His wish is fulfilled in this world, as it
is to be fulfilled in other worlds. As long as such men
exist in this world who are alive to this duty, it will be at
variance with the Divine justice and wisdom that they
should be deprived of the power and authority of this
world. To entrust this power and authority to such men
will be illogical, who deny this obligation, do not accept
this position of vicegerency and make a claim of their own
independence or accept the supremacy of someone other
than Allāh. It is a plain fact but in view of its importance it
has been made still more evident by Allāh:
“And verily We have written in the Scripture, after the
Reminder: My righteous slaves will inherit the earth”
(21 : 105).
On the other hand it will not suit the dutiful and
obedient slaves of Allāh that they ignore the attainment of
power without which they cannot carry out the duties of
Caliphate. Something whereon depends the real objective
of their life is not only pleasing but compulsory. If all
these facts are kept in view it will become evident that a
Muslim does not seek the welfare of the After-life alone.
He deserves and demands the prosperity of this world as
well. It will be something natural for a Muslim if he does
so. This is actually the reason why every true and sensible
Muslim makes the following prayer to Allāh:
“Our Lord! Give unto us in the world that which is
good and in the Hereafter that which is good” (2 : 201).
This prayer is certainly granted if he establishes that
he deserves it.
Now there remains only one aspect of the question
which needs clarification. If a Muslim deserves and
demands the welfare of the After-life as well as of this
world, which he certainly does, why do the Holy Qur’ān
and the Tradition condemn such a demand so frequently?
What would be in that case, the meaning of contending
that a Muslim is one who keeps his eyes fixed on the
Hereafter and does not allow any worldly gain to have
preference over the After-life.
Answer to the first question is that the world, which is
so condemned and the demand of which is so despised, is
different from the world, the welfare of which a Muslim
deserves and demands. Islam despises and forbids those
things which make a man forgetful of Allāh and negligent
of his religious duties. The world condemned in the
Qur’ān and the Tradition signifies such a world. Things
which do not make a man unmindful of Allāh and do not
make him neglectful of his religious duties, but rather help
him in their fulfilment, are not at all condemnable, nor
have they been forbiddin by the religion. Instead they are
approved of and demanded. The Qur’ān does not condemn
them but regards them “good of the world “, “good life”
and “reward of the world”. When the word “welfare of the
world” is used for the Muslim it signifies such things. It
may be argued that “forgetfulness of Allāh” and
“negligence of the religious obligations” relate to the self
of man and not to worldly things. One thing which may
cause one to forget Allāh may not affect others in the
same manner. Ordinary men lose their balance even with a
small amount of wealth but a man like ‘Umar bin ‘Abdul
‘Aziz does not, for a moment, become forgetful of Allāh
even while looking after the greatest empire of his times.
Therefore any classification of things as such cannot be
made. The fact is that things like wealth, honour, power
are not intrinsically evil and need not be arbitrarily
shunned. Actually it is one’s own thinking and use of
these things which render them harmful for him. Since
Islam assumes that a Muslim does not misuse these things,
as they are bestowed upon him by Allāh, and utilises them
in accordance with His pleasure and commands, these
things do not constitute the kind of world which is
condemned. Instead they make up the world which is
good and sanctioned.
The answer to the second question is that to prefer the
After-life to the temporal life does not mean the
abandoning of worldly life. What it actually means is that
in the pursuit of material gains, and after their attainment,
one should not become so oblivious of the religious
injunctions as to harm the interests of the After-life. Now
as far as the requirements of faith and interests of the
After-life are concerned they are such that they restrict the
desires of man, restrain him from following his whims and
enjoin him to sacrifice his worldly interests for the
betterment of his After-life. Most certainly they are not of
the kind that would forbid the worldly things in all their
forms and quantities. In some of the Traditions a Muslim
has been likened to a horse tied to a peg with a rope of
limited length. Obviously, the condition of such a horse is
not similar to the horse whose legs are tied to the peg so
tightly that it is unable to move. While the former has a
limited freedom of movement and can graze the grass
within its reach, the latter is completely deprived of such a
freedom. This example makes it abundantly clear that
although a Muslim is enjoined to prefer the After-life to
this world, the way to worldly welfare has been to a
reasonable extent, kept open for him. That is to say that
while the welfare of the After-life is the prime object of
his life, the way Islam prescribes for its attainment does
not ignore the welfare of the temporal life but is deeply
involved it. A careful examinatin of the verse of the Sūrah
Al-i-Imran of the Qur’ān referred above, will clearly show
that those who are true believers and do good deeds are
rewarded handsomely not only in the After-life but in this
world also. The fact that a man who is a worshipper of
Allāh and prefers the Hereafter to this world is given a
reward in this life is proof enough that welfare of the
world is included in the promised reward. This is how the
preference of the Hereafter in itself results in the welfare
of this world. It does not cut him off from the worldly
welfare.
An Essential Condition for Material Prosperity

In the end it may be reminded that true belief and
good conduct are not only essential for the welfare of the
Hereafter, they are also equally important for temporal
welfare. It means that the doors of the worldly blessings
are thrown open to someone only when he or she fulfils
the pre-conditions of true belief and good conduct. This
connection hardly needs any proof. It has been made clear
in the preceding paragraph that among past nations
whoever was promised the welfare of the world was
subject to the fulfilment of these pre-conditions. When the
Muslims were given the good tiding of victory over the
infidels it was qualified with the words: “If you are true
believers”. When they were given a promise that they will
be given ruling power, this was made with the
clarification that this promise is only for those who qualify
for it by virtue of their true belief and good conduct.
“Allāh hath promised such of you as belief and do
good works” (24 : 55).
In short while it is a general promise of Allāh that He
bestows upon the believers the welfare of the temporal
world. He also prescribes a general principle for it which
enjoins that the reward is subject to true belief and good
conduct. It means that, leaving aside the matter of welfare
in the Hereafter, even the welfare of the worldly life
cannot be attained without true belief and good conduct.
Even the success in worldly life cannot be achieved
without recourse to religion. This principle applies to the
individual as well as to the nations without exception.
Individuals in their own life can only get the good things
of temporal life, such as peace of mind, honour, popularity
and other material necessities, when at least in their own
capacity they cherish love for Allāh and show preference
for the Hereafter as Muslims should indeed do. The Holy
Prophet (peace be upon him) elaborated this fact when he
said:
“One who converges his worries into one worry–a
worry of the After-life–Allāh is enough for the
management of His world. And one whose mind is
perplexed with innumberable worries –worries of the
thought and affairs of the world–Allāh does not care where
he is killed”. (Ibn Mājah).
Another saying of the Prophet (peace be upon him)
further clarifies this fact in the following words:
“One who makes the After-life his ultimate aim, Allāh
sets his affairs right and makes his heart generous and this
world bows to him in obedience” (Ibn Mājah).
On the same principle a nation would also get welfare
of their collective life–freedom, wealth, honour,
international prestige– when in its collective capacity it
really behaves as Muslims. It means that on the one hand
it should be formed of men of true belief and good
conduct and on the other hand it should gave that strong
collective organisation without which no community can
take shape; and this has been so emphatically enjoined by
Allāh and His Prophet (peace be upon him).
It would not be correct to assume that this condition
applies uniformly to all nations. Others can attain the
highest degree of power in spite of all their transgressions
but such a laxity on the part of Muslims is not excusable.
For them there is one and only one way for attaining
power and it is through Islam. It is the way of submission
to Allāh. The straight path that leads to the witness of the
truth. The reason for this difference is that Allāh has not
prescribed the same rule for the rise and decline of the
Muslim people as He has done for the others. For others
His rule is that if they cultivate amongst themselves some
basic moral values and adopt means essential for the
material progress they can rise to great heights but in the
case of Muslims such things are not considered sufficient
because Muslims are the flag-bearers of the religion of
Allāh and responsible for bearing witness to the Truth
before the other nations. No other nation enjoys this
position. This difference of position calls for a difference
in rights and obligations. The difference in their rights and
obligations naturally demands that the rules laid down for
them should be different. If other nations deviate from the
right path the justice demands that this offence of theirs is
not considered as grave and serious a crime as it would be
if committed by Muslims. It is, therefore, quite natural
that while the other nations have been given the latitude
that they can prosper even without obeying Allāh the
Muslims have been denied any such concessions. A nation
endowed with the special bounty of Allāh must also be
subjected to the Divine wrath if it does not value the
Divine Gift it is endowed with. The Qur’ān has discussed
at length this part of the Divine principles in respect of the
Holy Prophet (peace be upon him) and his pious wives
(may Allāh be pleased with them).
The fact that the Muslim nation can attain power and
glory in this world only when it really behaves as a nation
submissive is borne out by the history of the last thirteen
and a half centuries. As long as Muslims behaved as true
Muslims they enjoyed such political power and economic
affluence which even America and Russia do not enjoy
today. As they declined from the position of “a nation
submissive” to an ordinary nation they lost their eminent
position. So much so that they have now reached a stage
where they have become insignificant. This position is by
itself indicative of the fact that the Muslims will not
regain their true glory unless they transform themselves.
The decision of Allāh in respect of the people of the
Scripture which He conveyed to them through the Holy
Prophet (peace be upon him) is before us. It declares:
O People of Scripture! Ye have not (of guidance) till
ye observe the Torah and the Gospel and that which was
revealed unto you from Lord” (5 : 68).
This verdict is also indicative of the future of the
Muslims as a nation. If they fail to re-establish the true
religion by the Qur’ān, the Divine law warrants that they
would not be considered to be on the right path. Nor shall
they be considered to be worthy of the respect and power
for which Allāh has promised to them as Muslims.
The future of the Muslims can only be different from
their present if they go back to their past. They will be
endowed with the gifts of true honour and power only if
they let the religion of Allāh dominate their lives. When
the religion of their mosques is the same as is the religion
of their parliament and assemblies. The Divine promise is
always there to be fulfilled. Whenever the Muslims will
earnestly desire and endeavour for it, it will be fulfilled.
It will be worthwhile to bear in mind another Divine
law also. It enjoins that national freedom, respect and
glory is bestowed upon a nation and not on individuals.
This is the reason why Divine promise for these things has
been made to the people and not to the individuals. If the
Muslims are such a people as is required by Allāh and His
Prophet (peace be upon him), that is to say, if they are true
believers, righteous in their conduct and bear witness to
the Truth they will certainly enjoy respect and freedom.
They will be held in great esteem and wield great power.
But if they are not such people they will not get the
worldly blessings of Islam even if they be as innumerable
as the atoms. Nor would the piety of a few of their
individuals benefit them. The good and the bad and the
active and the idle elements of the society shall equally
share such a plight. It is possible that the pious and the
active among them may go on getting the worldly
blessings individually. Apart from the misdeeds
committed by them in their collective capacity, and the
evil consequences ensuing from them, the individuals
must get the worldly blessings if they fulfil the pre-
requisites prescribed in this behalf. True that the pearls
hidden beneath the mound of worthless stones will not
transform the whole rough mass into a gilded crown but
even in the midst of the mound the pearls will be able to
retain their glitter and worth.
A Confusion and its Removal

What has been said in respect of the worldly
prosperity can be viewed with scepticism and doubt by
those who are in the habit of seeing things only
superficially. They may contend that such a claim is not
verified by experience. Numerous instances can be quoted
of such persons who are good Muslims yet their life is
very ordinary, and is even spent mostly in great hardships.
As opposed to them, there are Muslims who have only a
remote interest in Islam but are rich and enjoy great fame.
Similarly some Muslim countries who do not bother to
call themselves Muslim even for name’s sake are
independent and powerful whereas those Muslim
countries wherein Islamic law is enforced are dependent
on others. In such cases the promises and principles of
prosperity and affluence are not intelligible. It will be
pertinent to remove the confusion which arises in such
cases.
As far as the welfare of the individuals is concerned it
confuses only those who are unaware of the Islamic
concept of “Material prosperity”. This concept indeed
greatly differs from the ordinary concept of prosperity.
The right approach will be that in this respect we first
acquaint ourselves with this concept. We find its detail in
those verses of the Qur’ān which carry the promise of
prosperity for a true Muslim:
“Whosoever doeth right, whether male or female, and
is a believer, him verily We shall quicken with good life”
(16 : 197).
“Whoso followeth My guidance, he will not go astray
nor come to grief. But he who turneth away from
remembrance of Me his will be a narrow life”
(20 : 122, 123).
These verses disclose that the welfare of this world
which a man gets by virtue of his faith and good conduct
is “good life”. It is a life free of tension and anxiety. In
other words it does not lie in the abundance of material
wealth, palatial houses, cavalcades of cars, armies of
servants, rich food and costly dresses. Instead it comprises
the necessities of life and contentment of heart. A wealth
which makes one dependent on sleeping pills for sleep,
which makes the mind a storehouse of worries and which
keeps the heart ablaze with fear and greed cannot be
regarded as such by any stretch of imagination. It is in fact
the worst of agony. Such a wealth is not a source of
prosperity but lands one in a miserable plight. One gets
this kind of wealth when he abandons the love of Allāh
and stops striving for the betterment of his After-life. In
consequence of his defalcation he gets a wealth whereby
he becomes poorer than a starving creature and worse than
a wretched soul. Against that man whose heart is full of
love for Allāh and which feels pleasure in striving for the
betterment of the Afterlife, is as good as blessed with king
solomon’s wealth even if he gets only a bare living. He is
so blessed because the wealth, which we call the peace of
mind, emanates from the rememberance of Allāh.
“Verily in the remembrance of Allāh do hearts find
rest” (13 : 28).
If one’s heart is not negligent in the remembrance of
Allāh, he will certainly attain piety and one who is
endowed with piety has a firm promise from Allāh that he
will not be wanting in food and clothes. Allāh has assured
that it is His responsibility to see that such a person is
provided with his needs.
“And whosoever keepeth his duty to Allāh, Allāh, will
appoint a way for him. And will provide for him (a
quarter) whence he hath no expectation” (65 : 2, 3).
As far as the collective welfare of a society as a whole
is concerned it is something so ordinary that it hardly
deserves a mention. Such Muslim countries which show
no love for Islam and claim to be independent and
powerful are only wearing a mask of independence and
power. In fact they are neither free nor powerful. While
some of them are dependent on America, the others are
supported by Russia. If this is the kind of independence
and power they enjoy, Islam is sick of such a concept of
freedom and power.
Similarly those Muslim states which are governed by
Isalmic Law but appear to be weak and dependent on
other powers are not Islamic States in the true sense. None
of them can be truly regarded as an Islamic State. None of
them has the courage to adopt Islamic laws in the vital
social affairs of life. What we actually find is that they
apply the Islamic laws to certain social and religious
matters only. Obviously, such a partial application of
Islamic laws is not a mark of certitude and firm faith. It is
rather a sign of lack of confidence and incomplete faith.
Allāh has prescribed humiliation for such infirmity and
has not extended any promise of power and glory to those
who partially accept the Islamic system. If such Muslim
countries happen to be the stooges of big powers they
really deserve this position. Their half-hearted and partial
enforcement of Islamic order will never yield real freedom
and power to them. It is a reward which is endowed when
Islamic system is fully adopted and enforced because the
promise of Allāh is subject to this condition. In respect of
His promises He has exhorted the believers:
“Fulfil your (part of the covenant and I shall fulfil My
(part of the) covenant” (2 : 40).

Islam at A Glance1

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ISLAM

Markazi Maktaba Islami Publishers

Human Welfare Trust Publication No.

All rights reserved. No part of this publication may be reproduced,

Name of the Book

1st Edition 2006 1,000

Ph: 26911652, 26914341

Printed at H.S. Offset Printers, New Delhi – 2

A book, which comprised the essential introduction to

Basic Concept of Islam

Voluntary Or Terminological Islam

Islam and Man

The Religion of Every Nation was Islam

Islam is the Name of the Ultimate Religion Only

Reason for Distinction

In principle as well as in practice the teachings of

(1) Belief in Allāh.

Meaning of the Belief in Allāh

Ascribing partners unto Allāh

FAITH IN THE AFTERLIFE

Meaning of the Faith in Afterlife

The Importance of the Faith in the Afterlife

The Unbeliever’s Concept of Intercession

FAITH IN THE PROPHETHOOD

Need for Prophethood

Position of Prophet’s Teachings

Denying of a Single Prophet is also Disbelief

The Prophethood of Muhammad (peace be upon him)

THE MUSLIM’S FUNDAMENTAL

Admission of the Unity and Prophethood

Importance of Prayer in Islam

Reason for the vital significance of Prayer

Some Supplementary Objects of Prayer

“O servants of Allāh, you should become brothers”

Importance of the Poor-Due

Objectives of the Zakāt (Poor-Due)

Help of the Poor

The Quantum of the Poor-Due

Management of the Poor-Due

Variety of Terms used for the Poor-Due

The fourth pillar of Islam is “fasting”. The technical

Special Significance and features of the Fast

Fast: A Source of Piety

Fast: An Essential Means of Acquiring a Life of Piety

Fast: The Index of the Islamic Concept of Piety

Some Special Blessings of the Fast

THE PILGRIMAGE (Hajj)

The fifth and the last pillar of Islam is Pilgrimage.

The Importance of Pilgrimage

The Construction of Ka‘bah and its Significance

Rites of the Pilgrimage

2. Safā and Marwah

The Pilgrimage and the Sentiments of Worship

Comprehensive Character of the Pilgrimage

A Collective View of the Pillars of Islam

ISLAM AS A WAY OF LIFE

After understanding the fundamental beliefs and acts

Various Concepts of Religion

Asceticism Not Permitted in Islam