{"id":1369,"date":"2012-08-14T11:03:33","date_gmt":"2012-08-14T09:03:33","guid":{"rendered":"http:\/\/investigate-islam.com\/web\/web\/?p=1369"},"modified":"2012-08-14T11:03:33","modified_gmt":"2012-08-14T09:03:33","slug":"islam-the-voice-of-human-nature","status":"publish","type":"post","link":"https:\/\/investigate-islam.com\/web\/?p=1369","title":{"rendered":"Islam The Voice of Human Nature"},"content":{"rendered":"

Islam The Voice of Human Nature<\/strong><\/span><\/p>\n

Table of Contents<\/span><\/strong>
\n~ 2 ~
\nOnly God-centred religion is real and in
\nharmony with man\u2019s nature. But this truth
\ndoes not occur to him until the hour of crisis
\nand peril is upon him. A man may have any
\nreligion, or any material props he chooses,
\nbut, in moments of real crisis, it is to God that
\nhe calls out for help. Such an experience,
\nwhich we all go through at one time or
\nanother in our lives, is a clear indication that
\nthe God-centred religion is the only true one.
\nAs such, it should pervade man\u2019s entire
\nexistence. Any religion other than this will fail
\nhim in his hour of need, in the Hereafter; just
\nas ordinary, everyday means of support so
\noften do in moments of crisis in this world.<\/p>\n

Table of Contents
\n~ 3 ~
\nTABLE OF CONTENTS
\nTable of Contents……………………………………………………….3
\n……………………………………………………………..5
\n1. THE TRIAL OF MAN…………………………………………….9
\n2. THE CONCEPT OF MONOTHEISM…………………….19
\nTHE PRACTICAL RELEVANCE OF MONOTHEISM
\n…………………………………………………………………………….28
\nMONOTHEISM AND HUMAN BEINGS………………31
\nTHE QUR\u2019AN AND THE UNIVERSE……………………36
\nTOTAL SUBMISSION…………………………………………..38
\nWORSHIP OF GOD………………………………………………39
\nSTABILITY OF CHARACTER……………………………….40
\nHARMONY………………………………………………………….40
\nRESULT ORIENTATION………………………………………41
\nTHE EVOLUTIONARY METHOD………………………..42
\nCORRESPONDENCE……………………………………………42<\/p>\n

Table of Contents
\n~ 4 ~
\nDIVINE MORALS AS REFLECTED IN THE
\nUNIVERSE …………………………………………………………..43
\n3. ISLAM IS THE VOICE OF HUMAN NATURE ……..50
\nFAITH………………………………………………………………….52
\nSALAH…………………………………………………………………63
\nSAWM………………………………………………………………….68
\nZAKAT ………………………………………………………………..71
\nHAJJ …………………………………………………………………….75
\n4. THE HEREAFTER………………………………………………..79<\/p>\n

<\/p>\n

*****<\/p>\n

~ 5 ~<\/p>\n

What are the things that people live for? Money?
\nPower? Fame? The goals vary with the individual,
\nsome being immediate, frivolous, easily
\ninterchangeable, while others appear as remote
\npossibilities, difficult of attainment and to be
\nstruggled towards over a long period of time, with
\nan unvarying sense of urgency and commitment. In
\nthe latter case, whatever the actual goal, and no
\nmatter whether it is striven towards in a spirit of
\negoism or altruism, the wholehearted dedication of
\noneself to its attainment is almost like undertaking a
\nreligious mission. The man who derives immense
\nsatisfaction from the simple fact of having grown a
\nvery beautiful rose is no less dedicated than his
\nneighbour who strains every fibre of his being
\ntowards becoming a millionaire. The opportunists
\nand profiteers of this world are no less dedicated
\nthan the philanthropists who uplift the downtrodden
\nand give generously to the poor. A man\u2019s
\nwhole life is conditioned by the goal he sets himself.
\nIt becomes the pivot of his ideas and emotions, his
\nactions and preoccupations, his dealings with
\nfriends, family and the rest of society. No aspect of<\/p>\n

~ 6 ~
\na man\u2019s life remains unaffected by it, and he clings
\nfast to his \u2018religion\u2019 all twenty-four hours of the day,
\nbe he conscious of this or not.
\nThe point which is missed by so many people
\nnowadays is that whatever our goals in life;
\nwhether selfless or selfish, and whatever the zeal
\nwith which we pursue them, our ultimate goal
\nshould be to prostrate ourselves before God. No
\ngoal should ever be so placed above and beyond
\nreligion that the godhead becomes eclipsed. And no
\nmatter what kind of religion we choose for
\nourselves \u2013 God-centred, pantheistic or Godless \u2013
\nwe should never lose sight of the fact that in this
\nworld we are all on trial. There is a common, but
\nerroneous belief that a Godless religion coupled
\nwith material success should be the be-all and endall
\nof existence. But success achieved without God\u2019s
\nbeing an all-pervasive factor is a trivial, ephemeral
\nmatter, relative only to life on earth, and will not
\nsupport one into the life Hereafter. When death
\nfinally overtakes a man, all his material possessions
\nand all his worldly successes fall away from him,
\nand he is left, alone, and empty-handed, to stand
\nbefore God, who will arise before Him in all His<\/p>\n

~ 7 ~
\nmight and majesty. Then will come the moment of
\ntrial. And it will avail him little to talk of his
\nworldly prowess at that awesome moment, for
\nhonour and success are hollow, worthless concepts
\nwhen achieved without the framework of a Godcentered
\nreligion. Success gained in this way will
\ncondemn a man in the life-after-death to eternal
\nfailure.
\nOnly God-centred religion is real and in harmony
\nwith man\u2019s nature. But this truth does not occur to
\nhim until the hour of crisis and peril is upon him. A
\nman may have any religion, or any material props
\nhe chooses, but, in moments of real crisis, it is to
\nGod that he calls out for help. Such an experience,
\nwhich we all go through at one time or another in
\nour lives, is a clear indication that the God-centred
\nreligion is the only true one. As such, it should
\npervade man\u2019s entire existence. Any religion other
\nthan this will fail him in his hour of need, in the
\nHereafter; just as ordinary, everyday means of
\nsupport so often do in moments of crisis in this
\nworld.<\/p>\n

~ 8 ~
\nMan\u2019s experience of today is a pointer to the fate he
\nwill encounter in the everlasting world of the
\nHereafter. Only those who heed the message now,
\nand shape their lives accordingly, will prosper in
\nthe world to come.<\/p>\n

1. THE TRIAL OF MAN
\n~ 9 ~
\n1. THE TRIAL OF MAN
\nGod created Adam, the first man. He commanded
\nthe Angels and the Jinn, whom He had created
\nbefore Adam, to prostrate themselves before him.
\nThe Angels hastened to obey this divine
\ncommandment, but Satan, the chief of the genies,
\nheld himself aloof and did not prostrate himself.
\nWhen God asked him to explain his disobedience,
\nhe replied, \u2018I am better than him; You created me
\nfrom fire, while him you created from mud.\u2019
\n(Qur\u2019an 7:12). Since Satan was ready to prostrate
\nhimself before God, but not before Adam, he was
\ndeclared beyond the pale and sentenced to
\neverlasting damnation.
\nClearly, in human relationships there are always
\ntwo main possible courses of action: either to tread
\nthe path of acknowledgement of the superiority of
\nothers and to demonstrate our submission to them \u2013
\nas shown by the Angels \u2013 or to assert our own
\nsuperiority over others, with the resulting friction \u2013
\nas shown by Satan. To this day the sons of Adam
\nhave to decide whether to side with the Angels, or
\nto become the Devil\u2019s comrades, saying of their<\/p>\n

1. THE TRIAL OF MAN
\n~ 10 ~
\nneighbours: \u2018I am better than he.\u2019 The drama which
\nwas enacted at the time of Adam\u2019s creation is still
\nbeing played out over and over again, in our dayto-
\nday existence, only on a much larger scale.
\nAt some point or the other during our brief sojourn
\non earth, we are sure to encounter an \u2018Adam\u2019 \u2013 one
\nto whom something is due from us, be it only a
\nkindly word. On all such occasions, God makes His
\nwill quite plain to us, albeit silently, that, in
\nobedience to Him, we must bow to this Adam.
\nThose who tread the path of the Angels will
\nunderstand God\u2019s wishes and will give their
\n\u2018Adam\u2019 his rightful due, hastening to yield pride of
\nplace to him.
\nIt is only people who act in this way who are the
\ntrue and faithful servants of God. As such, they will
\nfind their eternal abode in heaven. Those who
\nfollow the example of Satan, and refuse \u2013 out of
\nconceit and arrogance \u2013 to bow before the \u2018Adam\u2019
\nwho has entered their lives, are rebels in God\u2019s eyes.
\nThey will be cast into Hell along with Satan, to burn
\nthere for all time.<\/p>\n

1. THE TRIAL OF MAN
\n~ 11 ~
\nMan being God\u2019s servant must prostrate himself
\nfirst and foremost, before his Master. But in
\neveryday situations, it often happens that in his
\nimmediate environment there are individuals who
\nhave some claim upon him or some right to assert
\nover him. These are the \u2018Adams\u2019 before whom he
\nmust bow at the behest of the Almighty. This is a
\ntest, which God sets for man in life. It is an exacting
\ntest, because although human beings are quite
\nprepared to bow before God, His superiority being
\nunassailable, they find it difficult to acknowledge
\nthe rights of other ordinary individuals, who, they
\nfeel are in no way superior to themselves. This is
\nwhen the \u2018Satan\u2019 in them comes alive and drives
\nthem to the perversity of ignoring, or denying the
\nrights of others. They refuse to bow before Adam,
\ndespite this being a commandment of that very
\ndeity before whom they regularly prostrate
\nthemselves. Like Satan before them, they refuse to
\nbow to those whom they consider inferior to
\nthemselves. It is the same superiority complex, the
\nsame hubris, that held Satan aloof when the Angels
\nwere prostrating themselves before Adam \u2013
\nwhether they are conscious of it or not – which
\nprevents them from carrying out the will of God.<\/p>\n

1. THE TRIAL OF MAN
\n~ 12 ~
\nSuppose a dispute has arisen between two people.
\nThe one who is clearly in the right must obviously
\nassume the role of Adam in the eyes of the one who
\nis in the wrong. The very fact that such situations
\ncan and do arise is a clear indication that it is God\u2019s
\nwill that there should be some who should yield to
\nothers. It is in the nature of a divine commandment,
\nand compliance with it is for the sake of God and no
\none else. One who grants that another is in the right,
\nno matter how irksomely pressing his claims may
\nbe, is following in the Angels\u2019 footsteps, for, when
\ncommanded by God, they did not hesitate to bow
\nbefore Adam. In sharp contrast is the individual
\nwho is so full of his own importance that he
\nchallenges the rights of others and refuses to give
\nthem their due, particularly when the objects of his
\nill-will are in no position to retaliate. Such a man
\nfollows in the footsteps of Satan who, when
\ncommanded by the Lord, refused to bow before
\nAdam. There is no point in such a person
\nprostrating himself before God in the hopes of
\nsalvation, for God will only look with favour upon
\nhis obeisance, if he is equally earnest in bowing
\nbefore His creation \u2013 Adam.<\/p>\n

1. THE TRIAL OF MAN
\n~ 13 ~
\nA man who says, \u201cI am ready to throw myself at the
\nfeet of my Lord, but I will not bow to Adam\u201d, has
\nbecome the brother of Satan; his self-prostration has
\nno value in the eyes of God, because it is negated by
\nthe pride he displays in refusing to bow to Adam.
\nOne who allows pride to be the governing factor in
\nhis life will find indeed, that none of his actions are
\nacceptable to God.
\nThe story of the first man, which was enacted in the
\nvery presence of God, is now being re-enacted
\nover and over again in everyday life, but now, the
\ndifference is that God has placed a veil between
\nHimself and mankind so that He shall remain
\nunseen. We do not see God right there before us,
\nbut we do have the Holy Book which He
\nbequeathed to mankind \u2013 the Qur\u2019an \u2013 and we also
\nhave the sayings and traditions of the Prophet
\nMuhammad. We have, moreover, the voice of our
\nown consciences, which tells us every day that we
\nmust, in our dealings with others, acknowledge
\ntheir rights in word and deed. It is as if we heard
\nthe exhortation of God: \u2018Fulfill the obligation you
\nhave to this, your fellow man.\u2019 God tells us to bow<\/p>\n

1. THE TRIAL OF MAN
\n~ 14 ~
\nbefore \u2018Adam,\u2019 to pay him his due, whether it
\nentails verbal recognition, or material transactions.
\nWe cannot \u2018hear\u2019 God\u2019s command as if, physically,
\nit were an auditory experience. But that is all the
\nmore reason to open our hearts to it. That is the way
\nto achieve moral success in life. Those who respond
\nto God\u2019s command by saying, \u2018I am better than he
\nis,\u2019 are little better than moral failures. If one
\nresponds to God\u2019s command as the Angels did, the
\nreward of Angels will fall to one\u2019s lot, but if one
\nfollows Satan, one\u2019s fate cannot be other than
\nhellfire and damnation.
\nIf what is actually required of a man is that he
\nshould bow before God, how is it possible to tell
\nwhether he has truly submitted to God or not? The
\ntest of his submission is his willingness to bow
\nbefore whichever \u2018Adam\u2019 confronts him in life, for
\nthe \u201ctruly devout servant is one who obeys God\u2019s
\ncommandments by giving other human beings their
\nrightful due. A man who prostrates himself before
\nGod, but fails to acknowledge the rights of others,
\ntreating them with arrogance and injustice, is only
\ngoing through a meaningless ritual. When God<\/p>\n

1. THE TRIAL OF MAN
\n~ 15 ~
\ndirects him to bow before another, he is putting him
\nthrough a test \u2013 a test to see whether he is truly the
\ndevotee of his Creator. When he fails to bow to that
\nother he has failed in the test set for him by God.
\nMan is always ready to prostrate himself before
\nGod, for who would have the temerity to say of
\nGod, \u2018I am better than Him?\u2019 It is only when we
\nhave to bow before another human being that our
\ncomplexes prove a major obstacle. Where God
\nstands alone, and does not admit of anyone being
\nplaced on a par with Him, human beings on the
\nother hand, tend to look upon each other as rivals.
\nThis being so, one person bowing before another
\nraises the issue of personal prestige.
\nEver dependent upon His Lord, man bows before
\nHim. God is the giver: Man the receiver. Man never
\ngives anything to God. He has nothing to give. But
\nwhen man bows to man, that is quite a different
\nstate of affairs, for then he does have something to
\ngive. It may only be a kindly word that he offers, or,
\nmore importantly, it may be the recognition of
\nanother\u2019s being in the right; sometimes it means
\nhanding over a sum of money, which is due to<\/p>\n

1. THE TRIAL OF MAN
\n~ 16 ~
\nanother; sometimes it involves withdrawing from
\nsome position in recognition of another\u2019s
\nsuperiority; sometimes it is a question of showing
\nrespect for someone\u2019s honour, by passing over a
\nweakness of his which could have been exploited;
\nsometimes it means holding one\u2019s peace, and
\nrefraining from pouncing on some mistake that
\nanother has made; sometimes it entails siding with
\nsomeone purely as a matter of principle, eschewing
\nthe immediate gain to be had from acting in an
\nunprincipled way. These are all typical situations in
\nwhich one person must bow to another. In all such
\ncases, the one who accedes to the other is doing
\nsomething very positive: he is giving something to
\nthe other.
\nThere are, of course, a number of mental barriers
\nthat have to be overcome before an individual can
\nbe completely just and right-minded in his attitude
\nto others. In honouring one\u2019s rival, one must often
\ncompromise with one\u2019s own sense of prestige. This
\nis what really makes it difficult to give precedence
\nto a fellow human being. Yet this is the crucial test
\nset for him by God. Without making this sacrifice,
\nhe cannot earn God\u2019s favour. One who shirks<\/p>\n

1. THE TRIAL OF MAN
\n~ 17 ~
\nmaking this sacrifice can never endear himself to
\nGod no matter how many exercises in selfprostration
\nhe puts himself through.
\nA man who achieves a certain superiority owes his
\nposition to God. To acknowledge the superiority of
\nanother, then, amounts to acknowledging the
\nfairness of God\u2019s distribution of His blessings. If
\none refuses to recognize the superiority of another,
\nthat is tantamount to challenging God\u2019s sense of fair
\nplay. When one bows before the rights of another,
\none is not really bowing before another human
\nbeing, but before God, for it is on account of God\u2019s
\ncommandment that one bows before that person,
\nrather than because of any excellence inherent in
\nhim.
\nGod, the Lord of the Universe, is the Supreme
\nReality. To discover God is the greatest triumph
\nthat a human being can achieve. In this world, it is
\nin the act of self-prostration that a man truly finds
\nhis Lord. But such self-prostration is acceptable to
\nGod only when a man\u2019s entire life is coloured by
\nhumility and submission. It is only then that the
\ndevotee can be said to be psychologically prepared<\/p>\n

1. THE TRIAL OF MAN
\n~ 18 ~
\nto be the recipient of God\u2019s divine light. His act of
\nself-prostration is the real meeting point with the
\nLord of the Universe. If, on the contrary, one is
\narrogant and self-centred in one\u2019s day-to-day
\nactivities, one\u2019s self-prostration is a hollow act, and
\nas such, will not bring one closer to God. Satan will
\nhave taken possession of one\u2019s heart and one\u2019s
\nposture of humility will be bereft of soul. We must
\nnever forget that Satan lies ever in wait. \u2018Because
\nyou have led me into sin,\u2019 said Satan, \u2018I will waylay
\nthem as they walk on Your straight path, and spring
\nupon them from the front and from the rear and
\nfrom their right and from their left. Then you shall
\nfind the greater part of them ungrateful.\u2019 \u2018Begone,\u2019
\nsaid God, \u2018a despicable outcast. With those that
\nfollow you, I shall fill the pit of Hell.\u2019<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 19 ~
\n2. THE CONCEPT OF MONOTHEISM
\nOur universe is the work of a Creator. It was
\nfashioned by Him according to a plan and, in
\nits functioning, all instrumentality is His alone.
\nJust as every atom of the universe is obedient to
\nthe will of God, so also does it behove human
\nbeings to lead their lives in submission to His
\nwishes. All of God\u2019s prophets, without
\nexception, were sent to exhort human beings to
\nfollow this course. This, indeed, is the message
\nunremittingly conveyed to us by the entire
\nuniverse. And this, in fact, is what is meant by
\nmonotheism, a concept which will be further
\nelucidated in the following pages.
\n\u2018Is there any doubt about God, the Creator of
\nthe heavens and the earth?\u2019 (10:14). Here the
\nQur\u2019an appears to be posing a question, but it
\nis, of course, a rhetorical one. It indicates that
\nthe very existence of the heavens and the earth
\nare concrete evidence of God\u2019s creativity, thus
\nproving His existence beyond any shadow of a
\ndoubt. This idea is further elaborated upon in
\nthe Qur\u2019an. \u2018Do not those, who disbelieve, see<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 20 ~
\nthat the heavens and the earth were one piece
\njoined together, then we cleaved them
\nasunder?\u2019 (21:30).
\nIt has been estimated that the present radius of
\nthe universe is at least ten thousand million
\nlight years. Cosmology has revealed that the
\nuniverse is not static, but is expanding at an
\neven speed on all sides in an ever-continuing
\nprocess. It has been deduced from this that the
\nuniverse must at some stage in the past have
\nbeen in an embryonic stage. According to
\ncertain cosmologists, the entire universe was
\ninitially in the form of a \u2018super atom\u2019, all of
\nwhose elements were pulled inwards by
\nirresistible forces. About fifteen billion years
\nago, this primary matter underwent an
\nexplosion, or \u2018energy release,\u2019 as a result of
\nwhich the particles of the \u2018super atom\u2019 broke
\naway from their centre and started expanding
\non all sides in such a way that the present
\nuniverse was brought into being. The forces
\noperating inside the super atom before the
\n\u2018energy release were consistently those of
\npulling and shrinking inwards. The outward<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 21 ~
\njourney of the particles, in contravention of
\ntheir own principles, could only be the result of
\ninterference by an outside force or agency. This
\nextraordinary occurrence compels one – to
\naccept the existence of an independent power,
\nextraneous to the universe, which is the source
\nof all powers and which, by deliberate design,
\ncaused this otherwise inexplicable movement of
\nprimary matter. \u2018Had there been in them (the
\nheavens and earth) gods beside the One God,
\nthere would have been disorder in both of
\nthem.\u2019 (The Qur\u2019an, 21:22).
\nThese Qur\u2019anic words would appear to refer to
\nthis particular occurrence in the universe and
\nprove that this supernal power, although
\nmultiple in form, is one in essence. For those
\nwho have never made a study of this subject, it
\nmay seem a matter of astonishment that all of
\nthe physical sciences confirm the universe\u2019s
\nbeing subject to a single law. It follows that the
\nlaws that operate on this earth also hold good
\nfor all of the heavenly bodies. It was this basic
\nassumption, which gave human beings the
\nimpetus to spend billions and billions on the<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 22 ~
\nconstruction of space machines, and also gave
\nthem the courage to land them on the Moon and
\nMars according to an organized and well
\nthought-out plan. If there had been no such
\nsingle law operative in the entire universe with
\nsuch perfect exactitude, the telescopes on earth
\nwould not have been able to scan a distance of
\neight thousand million light years. Without this
\nlaw, our physical sciences would suddenly lose
\nall relevance. The fact of the universe being
\ngoverned by such a unified law points
\nunmistakably to the conclusion that it has been
\ndesigned, and is controlled, by one God alone.
\nHad it been controlled by several gods (or
\n\u2018forces\u2019), it would surely have been plagued by
\ndisorder, it would have been disorganized by
\nthe inevitable conflicts between several \u2018gods\u2019.
\nThere would have been one law operating on
\nthis earth and quite different laws on other
\nplanets. But our physical observation confirms
\nthat a single law governs all objects, and that the
\nentire universe adheres strictly to this principle.
\nThe Qur\u2019an expresses it thus: \u2018It is He (God) who
\nhas created everything and has determined the
\ndue proportion of everything\u2019 (25:2).<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 23 ~
\nIan Roxburgh, Professor of Applied
\nMathematics, Queen Mary College, London,
\nobserves: \u2018The universe is astonishingly
\nuniform. No matter which way we look, the
\nuniverse has the same constituents in the same
\nproportions. The laws of physics discovered on
\nearth contain arbitrary numbers, like the ratio of
\nan electron to the mass of a proton, which is
\nroughly 1840 to one. But these turn out to be the
\nsame in all places at all times. Did a creator
\narbitrarily choose these numbers? Or must
\nthese numbers have the particular uniform
\nvalue we observe for the universe to exist?\u20191
\n1. The Sunday Times, London, December
\n4, 1977; further details in the paper, \u2018The
\nCosmic Mystery\u2019 in the Encyclopaedia of
\nIgnorance by Ronald Duncan and Weston
\nSmith, Oxford, Pergamon, 1978, pp. 37- 45.
\nThis fact clearly indicates that the universe is
\nforever under the control of a supreme being \u2013
\nits Creator and Sovereign: God.
\n\u2018If there is a God, why is He not visible to us?\u2019
\nThis is a question often put by atheists and<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 24 ~
\nnihilists, because they feel that there being no
\npossible answers to this question within the
\nframework of the physical sciences, this in itself
\nis a kind of proof that there is no God. But they
\nforget that we are living in a world where we
\nhave no choice but to believe in many things,
\nwhich are quite beyond observation. The
\nneutrino is a case in point. This particle, which
\nis one of the group of particles making up an
\natom, is believed to have no electric charge in it,
\nand to have no mass. As a scientist would put
\nit, \u2018The neutrino is a tiny bundle of nothing.\u2019
\nWhy do we feel compelled to accept the
\nexistence of a particle that is a \u2018bundle of
\nnothing?\u2019 The reason is that the atom has
\ncertain properties, which cannot be accounted
\nfor in any other way except by that of
\npresuming that a non-particle is contained in
\nthe fabric of each atom. One of the amazing
\nproperties of the supposed neutrino is its
\ncapacity to penetrate any body of mass
\nunhindered. It is claimed that it can pass
\nthrough the whole of the globe in its progress. In
\nthe U.S. experiments are under way to harness
\nthis property of the neutrino for the benefit of<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 25 ~
\nmankind. Scientists believe that if this property
\nof the neutrino can be used, the world of
\ncommunications will be revolutionized.
\n\u2018Seeing\u2019 things in the universe, in a purely
\noptical sense, is so impossible scientifically that
\nscientific philosophers are divided in their
\nopinions as to whether the universe should be
\nregarded as an objective reality or just a
\nsubjective phenomenon.
\nMere belief in God has never been as difficult for
\nhuman beings as forming a correct view of Him.
\nHuman beings have believed in God from time
\nimmemorial, and even today the vast majority of
\nthe population on this globe affirms its faith in
\nthe existence of God. But the main error
\ncommitted by human beings is the adulteration
\nof their belief in God to such a degree that it
\nbecomes indistinguishable from disbelief. Some
\nwho profess faith in God apprehend Him in
\nsuch a way that even His independent existence
\nbecomes suspect. Others attribute \u2018companions\u2019,
\n\u2018associates\u2019 and even \u2018attorneys\u2019 to Him, which
\nrender His godhead inconsequential.<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 26 ~
\nThe reason that human beings have often erred
\nin forming a true concept of God is simply that
\nthey have tried to comprehend God through
\nanalogies based on the facts of the universe as
\nunderstood by them. Human beings, for
\ninstance, have sons and daughters. They,
\ntherefore, presumed God in like manner to have
\noffspring. In this way, they proceeded to invent
\na whole divine family for God.
\nEarthly kings have courtiers and
\nintermediaries, and so God was also presumed
\nto have attorneys to consult and delegate His
\npowers to. In this way the whole gamut of an
\nimaginary divine elite was invented. The many
\nsplendid and powerful objects \u2013 the sun, the
\nstars, the rivers etc. observed to exist in the
\nuniverse, were all presumed to be associates of
\nGod and to be \u2018running\u2019 the \u2018empire\u2019 jointly
\nwith Him. God\u2019s administration of the world
\nwas thus reduced to a sort of \u2018corporate
\nbusiness.\u2019 It was this tendency to be influenced
\nby outward manifestations that led to the
\nformulation and acceptance of pantheistic
\nphilosophies. The way they were arrived at was<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 27 ~
\nthrough human observation of a universe
\nteeming with innumerable objects, from the
\nhuman beings below to the stars above: where
\nwas the unity in this scattered and awesome
\ndiversity? It was concluded that a single,
\nabsolute God made Himself manifest in these
\nproliferating forms, and this God consequently
\nbecame an abstract idea, with no objective
\nexistence, from whom flowed all things and
\nwith whom they finally commingled. This view
\nalso gave birth to the concept of \u2018human gods;\u2019
\nit was presumed that certain individuals,
\nthrough sustained meditation, could achieve
\nnegation of their worldly existence and become
\na living part of God in this life: a distinction
\nothers would achieve only after death!
\nWith the advent of Islam, all these unnatural
\ngrowths, distortions of and additions to the
\nconcept of God were rooted out, and all ideas
\nconcerning God were rectified and placed in
\nthe correct perspective. It was made plain by
\nIslam that previous human conjectures which
\nhad led to the invention of a whole panoply of
\nstate for God had been, in fact, a negation of<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 28 ~
\ntrue faith. God is He who is in every way
\nunique, who is free of all associations with His
\nBeing and attributes. \u2018Say: God is one and Only.
\nGod is the Eternal and Absolute. He begets not,
\nnor is He begotten. Nor is there anyone like of
\nHim\u2019 (112:1- 4).
\nTHE PRACTICAL RELEVANCE OF
\nMONOTHEISM
\nUnlike Hegel\u2019s philosophy, belief in the oneness of
\nGod (tawhid) is not just an abstract idea in Islam. It
\nis of profound practical relevance for humanity.
\nAccording to Islam, only those who combine in
\nthemselves unity of belief and action are the true
\nunitarians, or believers in One God. Belief in One
\nGod means accepting the fact that there is just one
\nBeing who is the Creator and Master of the
\nuniverse. To this Creator-Master alone are human
\nbeings accountable for their deeds and misdeeds,
\nand it is from Him alone that reward or punishment
\nwill emanate.
\nFaith in the Hereafter becomes an inalienable part
\nof faith in One God. Just as faith in One God has no
\nmeaning unless we also believe in His attribute of<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 29 ~
\n\u2018Creator,\u2019 faith in the oneness of God will be
\nincomplete if we do not at the same time, recognize
\nHim as the all-powerful Master and Final Arbiter.
\nThe present universe with all its mysterious purposes,
\nis but a manifestation of the omnipotence of
\nGod.
\nOur understanding of this in this life is
\nnecessarily limited by human imperfection, but
\nin the Hereafter, no human failing will obscure
\nthe oneness of God, which will be made
\nmanifest in all its superb perfection. In this
\nworld, it is often suggested that the oneness of
\nGod is debatable, and that it is an idea, which
\nneeds much further scrutiny. But in the
\nHereafter, the oneness of God will be an
\nestablished fact, to be seen and believed in, in
\nthe same way as one believes in the existence of
\nthe sun in our planetary system. Human belief
\nin the oneness of God will be sadly deficient if,
\nclaiming faith in Him, it stops short of belief in
\nthe Hereafter, the most consummate
\nmanifestation of God\u2019s oneness. Adherents of
\nthis belief can be unitarians from the<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 30 ~
\nphilosophic standpoint, but cannot be
\nunitarians in Islam.
\nThe fact that God is one is not just a matter of
\nnumbers; it is, in fact, the basis for an
\nexplanation of all known and unknown facts.
\nAll things; whether material or spiritual, of the
\npresent, past or future, of this world or the next,
\nwill defy comprehension unless we see in them
\na conceptual unity and discover in what way
\nthey relate to the unity of God. Discovery of the
\noneness of God is the discovery of the central
\nunity of all things. Only that monotheism will
\nbe worth its name, which enlightens human
\nbeings as to the eternal significance of things
\nand beings in this world, and in the world to
\ncome. Any philosophy or faith, which fails to
\nuncover the significance of all things as one
\nsingle whole, will not be true monotheism.
\nDiscovery of the oneness of God will only
\nbecome absolute when synonymous with the
\ndiscovery of unity between human beings and
\nthe universe, when a stage in thought is
\nreached where contradictions cease to exist,
\nyielding pride of place to unity as the final<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 31 ~
\nreality. It is true that Darwin did recognize the
\nexistence of a Creator, but he failed to
\ndetermine the relationship between the Creator
\nand His creatures. His theory, in consequence,
\ngave birth to the most dangerous brand of
\natheism. Belief in the oneness of God must
\nlikewise be studied in depth so that its
\nrelevance to human beings may be properly
\nunderstood. Without such an understanding,
\nany such study will not only be incomplete, but
\nwill also lead the seeker after truth in just the
\nopposite direction.
\nMONOTHEISM AND HUMAN BEINGS
\nAs parts of the universe, human beings are
\ninsignificant. And just as the universe functions
\nin complete obedience to its Master, so human
\nbeings are required to emulate its example. The
\nonly right course for human beings is to
\nrecognize this fact and place themselves in
\ncomplete coordination with the rest of the
\nuniverse by offering total obedience to God.
\nThe way God manages the affairs of the
\nuniverse is a pointer to the fact that human<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 32 ~
\nbeings can also achieve perfection if they
\nentrust themselves entirely to God. The
\nuniverse owes its unfailing precision to the fact
\nthat it works in complete consonance with
\nGod\u2019s plans. Human beings can likewise
\nachieve moral exactitude in their affairs by
\nbecoming ethically attuned to the divine
\nscheme of things, for, after all, what is
\nmonotheism but the fountainhead of all good:
\nall evil in the world stems from hampering the
\nprevalence of monotheism in the affairs of the
\nworld.
\nOf the many arguments put forward in modern
\ntimes against the existence of God, one of the
\nmost important is what its advocates call \u2018the
\nproblem of evil.\u2019 They claim that there are such
\nevils in the universe as make it impossible to
\nbelieve that it was fashioned by a master
\ndesigner. It has been argued, in this context, that
\nthe force of gravity is far in excess of actual need
\nand that, as a consequence, one runs the risk, for
\nexample, of breaking one\u2019s leg should one fall
\nfrom a height of just a few metres. Had this force
\nbeen less – so the argument goes \u2013 this would<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 33 ~
\nnot have been the case. But all such
\nargumentation is the result of inadequacy of
\nreflection. The critic has obviously overlooked
\nthe fact that a fall is an accident and, therefore,
\nexceptional. If the force of the earth\u2019s gravity
\nwere less, life on earth would become
\ndisorganized and would disintegrate: human
\nbeings would not be able to stand firmly on the
\nground, but would find themselves tending to
\nfloat upwards into space, trains would have
\ndifficulty in remaining on their rails, houses and
\nfactories would collapse, water would not
\nremain on the earth, and so on. In actual fact,
\nwhat some people may regard as a flaw in the
\nnatural system is actually evidence of its
\nharmony and equilibrium. The following words
\nof the Qur\u2019an express an incontrovertible truth:
\nHe is who created the seven heavens, one
\nabove another. No want of proportion will
\nyou see in the creation of (God) the most
\nGracious. So turn your vision again: do you
\nsee any flaw? Again turn your vision a second
\ntime: your vision will come back to you dull
\nand weary (67:3-4).<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 34 ~
\nThe universe is without flaw or failure because it
\nis under the direct control of God. It is in reality
\nan outward manifestation of His attributes. The
\nsame cannot be said for the world of human
\nbeings. Chekov has rightly remarked: \u2018The
\nworld is extremely beautiful; the only thing not
\nbeautiful is man.\u2019 Indeed, the human being is
\nthe only creature in the entire universe who, to
\nour knowledge, harbours ill-will towards his
\nfellow-men.
\nHow do we account for this difference between
\nthe two worlds? This difference exists because,
\nwhile the rest of the universe is operating
\nunder the direct control of God and is,
\ntherefore, bound to function as God pleases,
\nhuman beings have been vested with the
\nfreedom of choice. That is, they have the power
\nto choose a right or a wrong path for
\nthemselves, hence the prevalence of evil in the
\nworld.
\nThe universe external to human beings is
\nbound by the will of God. Hence its order and
\nharmony \u2013 as long as human beings are unable<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 35 ~
\nto interfere with it as they are doing with the
\nsystems of the earth! Human beings, on the
\nother hand, are slaves to their own passions.
\nTheir affairs are, therefore, most often fraught
\nwith disharmony and disorder. All evil on
\nearth springs from this misuse of freedom by
\nhuman beings, who have thus proved how
\ngenuine were the apprehensions expressed by
\nthe Angels before God at the time of the
\ncreation of the first human being:
\nAre you going to place therein (earth)
\nsomeone who will make mischief therein
\nand shed blood? (2:30).
\nThe freedom enjoyed by human beings is not
\nabsolute, but transitory, and exists solely for
\nthe purpose of putting man on trial (The
\nQur\u2019an 67:2). The Lord of the universe is
\neternally vigilant, and sees who makes the
\nright, and who makes the wrong use of the
\nfreedom given to him, so that in the next phase
\nof our lives (the Hereafter), He knows on whom
\nto shower His blessings, and on whom to
\nwreak His divine vengeance. Our planetary<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 36 ~
\nsystem will last only as long as this trial
\nproceeds, and when it has finally run its course,
\nthe Lord of the universe will bring the affairs of
\nthis planet under his direct control as He has
\ndone with the rest of the universe? (19:40).
\n\u2018Then the good will be separated from the evil.\u2019
\n(3:179). The good will then enjoy eternal life in
\nheaven, and the evil will be condemned to
\neverlasting hell. In other words, this world is a
\ndomain where citizens of the next world of God
\nare in the process of being selected. Only those
\nwho, notwithstanding the freedom granted to
\nthem, lead their lives in obedience to God and
\nwillingly allow His will to prevail in their lives,
\nwill be given the right by God to become the
\ncitizens of the next world. All manner of men
\ninhabit the earth during this period of
\nprobation, but at the end of it, only the
\nrighteous will inherit God\u2019s beautiful earth
\n(21:105): the rest will be ejected from it as aliens.
\nTHE QUR\u2019AN AND THE UNIVERSE
\nWhat are the virtues one needs to have in order
\nto become a citizen of the next world \u2013 of<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 37 ~
\nheaven? There is nothing vague or ambiguous
\nabout this, God having made the answer
\nabundantly clear. The universe may spin on in
\nsilence, making nothing explicit, but on the
\nsubject of preparedness for heaven, the Qur\u2019an
\nis nothing if not eloquent: \u2018Do they want some
\nother code than God\u2019s though each and every
\nthing in heaven or earth is under His sway?
\nAnd all will be led back towards God\u2019 (3:83).
\nThis indicates that the universe is subject to the
\ncode of monotheism \u2013 a plain affirmation that
\nthe One God is the Creator and sustainer of the
\nuniverse, and that in Him alone are vested all
\npowers. None besides Him has any sway over
\nthe universe. The entire cosmos, from the
\nparticles of dust to the galaxies of stars, is
\nunder the direct domination of the One God
\nwho, alone, is the Master of all beings. This is
\nthe reason that the entire universe, with all its
\nvast expanse, is exactly as it should be. No flaw
\nin its functioning has ever been detected and
\nits speed has not faltered even by a second
\nduring the thousands of millions of years of its
\nexistence. This is the model that man is asked
\nto follow, for it is a practical demonstration of<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 38 ~
\nthe creed of monotheism. The code that we
\n\u2018read\u2019 in the Qur\u2019an, we can \u2018see\u2019 physically in
\naction in the vastness of the universe.
\nThe scheme of things evolved in the universe,
\nin essence, the latter\u2019s adherence to the code of
\nmonotheism, is explained in the following
\nparagraphs.
\nTOTAL SUBMISSION
\nThe greatest and most salient characteristic of
\nthe universe is that it is fully obedient to its
\nsustainer. (The Qur\u2019an, 41:12). Even after
\nhundreds of millions of years have elapsed, the
\nsun, the earth, the stars, moving at incredible
\nspeeds in their orbits, have not wavered even
\nby a fraction of a second in their course, each
\none faithfully carrying out the duty assigned to
\nit. Man is likewise required to demonstrate that
\nsame total submission, and is called upon to
\nmake even his most fervent personal desires
\nsubservient to the will of God. At all times, he
\nmust unfailingly do as the Lord desires. His
\nhands and feet, his eyes and tongue, his heart
\nand mind, all must bow in supplication to God,<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 39 ~
\nso that no part of him, whether mental or
\nphysical, should in any way flout His will.
\nWORSHIP OF GOD
\nThe Qur\u2019an tells us that all things in the
\nuniverse worship and glorify God (24:41). The
\nvery birds chirping in the green boughs of the
\ntrees seem to sing songs in praise of their
\nCreator and Sustainer. The trees, when they cast
\ntheir shadows on the earth, seem to have lain
\nprostrate before their Creator. The sun, when it
\nsends down its beautiful rays to earth after the
\ndarkness of night, seems to express the thought:
\n\u2018Glorified be the One who is the source of all
\nlight. Should He choose to extinguish it,
\ndarkness would engulf the entire universe.\u2019 It is
\nthis very same formula which man is called
\nupon to follow. Overwhelmed with gratitude
\nfor God\u2019s munificence, he must also give
\nexpression to his devotion by singing the glories
\nof his Lord; remembrance of God should
\nbecome the richest treasure of his life, and
\ndevotion to Him should become a life-long
\nvocation.<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 40 ~
\nSTABILITY OF CHARACTER
\nOne important characteristic of the universe is
\nthat it moves on its course with such exactitude
\nthat coming events can be forecast with one
\nhundred percent certainty (10:5). The same kind
\nof predictability is essential in man. So
\nmethodical and so responsible should his
\nconduct be that his probable reaction in any
\ngiven situation should be plainly foreseeable.
\nEven at the most preliminary stage of any
\ntransaction with him, we should feel that we
\nknow for certain what his attitude and plan of
\naction will be. His world should, indeed, be as
\ndependable as the rising and the setting of the
\nsun.
\nHARMONY
\nAnother compelling aspect of the universe is
\nthat all its parts work in complete harmony
\nwith each other (36:40). It has never been the
\ncase that the sun and moon have worked at
\ncross purposes. The stars never collide. Air
\nand water, sun and soil, all work in<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 41 ~
\nconsonance with each other. Nearly one
\nhundred elements, the components of all the
\nknown matter in the universe, work in
\nperfect accord, and no clash of purpose has
\never been detected in them. It behoves man
\nalso to emulate their example and, in the
\ncarrying out of whatever his tasks may be,
\navoid any confrontations with others.
\nRESULT ORIENTATION
\nAn inestimable virtue of the universe is that all
\nits activities bear fruit (13:17). As far as our
\nworld is concerned, the rotation of the earth,
\nthe alternation between day and night, the
\nrains, the changes of the seasons, etc., are all, as
\nit were, result-oriented. Natural activity, if
\nallowed to go on unhindered, will never
\nculminate infructuously, and man would do
\nwell to adapt himself to this principle. All his
\nactivities should be engaged in with their final
\noutcome in mind. And things which are likely
\nto prove fruitless or produce unwholesome
\nresults should be sedulously avoided.<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 42 ~
\nTHE EVOLUTIONARY METHOD
\nYet another characteristic of the universe is that
\nit does not function by leaps and bounds; it
\ngoes on its way, in a steady fashion, bringing
\nthings and occurrences into being through a
\ngradual process of evolution. The tree, for
\ninstance, does not suddenly shoot up to a
\nhundred feet as if by magic; it grows up
\nslowly, stage by stage, in due course of time.
\nThis is true of each and every organism. And
\nman should also go through this process. He
\nshould avoid trying to proceed by gargantuan
\nsteps, and should plan to achieve his objectives
\nin a gradual and evolutionary manner.
\nCORRESPONDENCE
\nThroughout the universe, appearance and
\nreality are one and the same at all points of the
\ncompass. The sun and the moon appear to
\npeople exactly as they are. They never have
\nappeared in any other guise and certainly
\nnever will. With them as his models, man must
\ncultivate this same quality in himself by<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 43 ~
\nbringing about complete harmony between his
\nwords and deeds. His words should always be
\nborne out by his actions, and there should be
\nno double-dealing in his transactions, or
\nhypocrisy in his relationships. Sincerity should
\nbe the keynote in all his dealings with his
\nfellow-men.
\nDIVINE MORALS AS REFLECTED IN THE
\nUNIVERSE
\nThe purpose and wisdom which manifest
\nthemselves in the wider universe under the
\ndirect control of God have to be adopted by
\nman of his own accord in his personal life. What
\nGod has established on a physical plane, man
\nhas to establish on a moral plane. With the same
\nstrength as is possessed by the iron which is
\nfound everywhere in the cosmos, man must
\nhave real staunchness of character. But kindheartedness
\nmust spring from him too, in the
\nway that the springs gush forth from the rocks.
\nJust as fragrance and colour are to be found in
\nabundance in the cosmos, so should man\u2019s life
\nbe enhanced by the fairness and honesty of his<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 44 ~
\ndealings. He should be like the tree which
\nbreathes out oxygen in return for the carbon
\ndioxide which it breathes in: that is, he should
\nreturn good for evil; he should be kind to those
\nwho wrong him. He should learn too, from the
\nfact that nothing in the cosmos ever encroaches
\nupon anything else. Each physical entity
\nconcentrates solely upon playing its own part in
\nthe order of the universe. Man must also engage
\nin the same positive struggle, avoiding all
\nnegative activities. He should consider the
\nprinciple of decomposition and recycling which
\nis at work in the universe \u2013 refuse being
\nconverted into gas, and leaves falling from trees
\nand turning into humus which will enrich the
\nsoil \u2013 to name but a few examples \u2013 and he
\nshould pattern his behaviour on this, so that
\nwhatever his activities, and whatever he
\nexpends should ultimately benefit mankind.
\nInnumerable activities are going on throughout
\nthe cosmos on the grandest of scales, but
\nwithout any recompense. In like manner, man
\nshould keep on discharging his responsibilities
\nwithout any hope of reward. He should reflect<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 45 ~
\nupon how the lofty mountains and the trees
\ncast their shadows upon the earth, with no
\nthought for what anyone can do for them in
\nreturn, and should emulate this act in all
\nhumility, for, as the Prophet has enjoined, no
\none should be proud; no one should consider
\nhimself superior to others.
\nThe prayers prescribed for the faithful, to be
\nsaid five times a day, are a symbolic
\nrepresentation of such a life.
\nThe activities going on in the world at every
\nmoment proclaim who are the worthy and who
\nare the unworthy. Those who are motivated
\nsolely by the superficial interests of money,
\nhonour or fame are little better than miserable
\nmisfits in this selfless world of God. They are
\nnot true to the standards set in this universe,
\nwhich is a living manifestation of divine ethics.
\nOnly those who can be motivated by the truth,
\npure and simple, who can rise above personal
\ninterests, freeing themselves from complexes
\nand obsessions, shall be deserving of honour
\nand glory from God. In the heavenly world to<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 46 ~
\ncome, all those who have been activated solely
\nby their immediate worldly interests, will be
\nmarked down as unworthy, and cast out from
\nit. This beautiful and blissful world will be
\ninherited only by those who, actuated by
\nunworldly interests, lifted their eyes from
\nimmediate, material things in order to be able
\nto see things distant and \u2018unseen\u2019:
\nThey have not estimated God as was His
\ndue. On the Day of Resurrection the entire
\nworld will he in His grasp and the heavens
\nwill he rolled up in His right hand Glory be
\nto Him! Exalted is He above all that they
\nassociate with Him. The Trumpet shall be
\nblown and all who are in heaven and earth
\nshall fall down fainting, except those whom
\nGod will spare. Then the Trumpet will he
\nblown again and behold, they shall he
\nstanding and looking around. The earth will
\nshine with the light of the Lord, and the
\nBook (of records) will he laid open. The
\nProphet and witnesses shall be brought in,
\nand all shall be judged with fairness; none
\nshall be wronged. Every soul shall be paid<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 47 ~
\nback according to its deeds, for God knows
\nwell what they have been doing. The
\nunbelievers shall he driven in hordes,
\ntowards Hell. When they draw near, its
\ngates will be opened, and its wardens will
\nsay to them: \u2018Did there not come
\nMessengers from amongst yourselves who
\nrecited before you the verses of your Lord
\nand forewarned you of this day?\u2019
\n\u2018Yes,\u2019 they will answer, \u2018but the punishment
\npromised to the\u2019 unbelievers has been
\nproved true.\u2019 It will be said to them: \u2018Enter
\nthe gates of Hell and stay there forever. Evil
\nis the abode of the arrogant.\u2019
\nBut those, who fear their Lord, shall be led
\nin groups to Paradise. When they draw near
\nand the gates of Paradise are opened, its
\nkeepers will say to them: \u2018Peace be upon
\nyou, well you have done. Enter Paradise
\nand live therein forever.\u2019 They will say:
\n\u2018Praise be to God who has made good to us
\nHis promise and given us the earth to
\ninherit, that we may live in Paradise<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 48 ~
\nwherever we please. Excellent is the reward
\nof the righteous.\u2019
\nAnd you shall see the angels circling round
\nthe Sublime Seat glorifying their Lord.
\nMankind shall be judged in perfect justice
\nand all shall say, \u2018All the praise is for God,
\nLord of the worlds\u2019 (39:67-75).
\nThe universe demonstrates at all points in time
\nand on a vast scale what kind of citizens are
\nrequired by God to inherit the ideal world of
\ntomorrow \u2013 Paradise. He desires men who will
\nbe true to His morals, and who will practise the
\nreligion that is enshrined, in theory, in His
\nBook and, in practice, in His universe. Those
\nwho refuse to learn their lesson and persist in
\nfollowing the path of selfish passion are
\nwrongdoers of the worst kind. Any \u2018religion,\u2019
\nother than the divine, which is pursued by
\nthem, will be without consequence in the
\nHereafter, for they have disbelieved the signs of
\nGod. Those who refuse to see God\u2019s signs,
\nalthough they have eyes, and refuse to hear
\nGod\u2019s voice, although they have ears, are, in the<\/p>\n

2. THE CONCEPT OF MONOTHEISM
\n~ 49 ~
\neyes of God, \u2018the worst animals\u2019 (The Qur\u2019an
\n8:22). The fate, which will be theirs in the world
\nof tomorrow, is summed up in the Book of God
\nthus:
\nHe that gives no heed to My warning shall
\nhave a woeful living (in the Hereafter), and
\nwill come to Us blind on the Day of
\nResurrection. \u2018Lord,\u2019 he will say, \u2018Why have
\nyou brought me blind before You, while I was
\nblessed with sight during my life-time?\u2019 We
\nwill answer, \u2018In like manner, Our signs came
\nto you but you forgot them. Likewise, this day
\nyou will yourself be forgotten.\u2019
\nThus do We reward the transgressor who
\ndisbelieves the signs of his Lord. And surely
\nthe punishment of the life to come is more
\nterrible and more lasting (20: 124-127).<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 50 ~
\n3. ISLAM IS THE VOICE OF HUMAN
\nNATURE
\nThe Prophet is reported by \u2018Abdullah ibn Umar
\nas saying: \u2018Islam has been built on five pillars:
\ntestifying that there is no god but God, and that
\nMuhammad is the Messenger of God; saying
\nprayers; paying zakat (the poor\u2019s due); making
\nthe pilgrimage to the House of God in Mecca and
\nfasting in the month of Ramadhan.\u2019 This figure
\nof speech, \u2018five pillars,\u2019 is expressly used in
\ncertain traditions, and notably in the Book of Salah
\nby Muhammad ibn Nasr al-Maruzi.
\nAlthough a building is composed of many parts,
\nwhat really holds up the entire structure is its
\npillars. If they are strong, the whole structure
\nwill be sound. But should they be weak, the
\nentire edifice will crumble. Those, which support
\nthe edifice of Islam, are of immense strength, but
\nthey must first of all be raised up by its
\nadherents if they are to support its structure.
\nMan\u2019s life is like a piece of land on which he
\nmust build a house to God\u2019s liking. His first step<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 51 ~
\nmust be to set up these five sturdy pillars,
\nwithout which Islam cannot raise itself up either
\nat the individual or at the community level.
\nThese five pillars \u2013 faith, prayers, fasting,
\ncharity and pilgrimage \u2013 are meant to engender
\nin man a lifelong piety and devotion to God.
\nFaith (iman) means belief in divine truths.
\nPrayer, in essence, means bowing before the
\nglories of God, so that any sense of superiority a
\nman may have will be dispelled. Fasting (sawm),
\nwith its emphasis on abstinence, builds up
\npatience and fortitude. Charity (zakat) entails the
\nrecognition of other\u2019s needs, so that what has
\nbeen given to mankind by God may be
\nequitably shared. Pilgrimage (hajj) is a great
\nrallying of God\u2019s servants around Him. These
\nare not mere empty rituals, but the exercise of
\npositive virtues, the quintessence, in fact, of
\nthose qualities, which our Lord wishes to be
\ninculcated in us. If we can cultivate them, we
\nshall be deemed to possess the divine
\ncharacteristics so cherished by Islam. Thus it is
\ntrue to say that faith, humility, fortitude,<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 52 ~
\nrecognition of the rights of others and unity are
\nthe pillars on which rests the entire edifice of
\nIslam.
\nFAITH
\nAcceptance of God as one\u2019s Lord (shahadah) is
\nlike making a covenant to place Him at the
\ncentral point in one\u2019s life, so that He may
\nbecome the pivot of one\u2019s thoughts and
\nemotions. It means entrusting oneself to Him
\nentirely, and focussing upon Him all one\u2019s
\nhopes and aspirations, fears and entreaties.
\nThen, instead of living for worldly things, one
\nwill live for one\u2019s Sustainer. He will thus
\nbecome all in all in one\u2019s life.
\nMan all too often lives for worldly things which
\ncome to dominate his thoughts and emotions.
\nSome live for their household and family; some
\nfor business and the money it brings; some for
\npolitical activity and party leadership, and some
\nfor honour and authority. Every man, big or
\nsmall, lives for something or the other which is
\nmaterial in this everyday world of ours. But this
\nis to live in ignorance \u2014 trying to build one\u2019s<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 53 ~
\nnest on branches that do not exist. A truly
\nworthy life is that which is lived for one\u2019s Lord,
\nwith no support other than Him. Man should
\nlive in remembrance of God. His name should be
\non his lips as he wakens and as he sleeps. As he
\nhalts or proceeds on his way, he should live in
\ntrust of God, and when he speaks or remains
\nsilent, it should be for the pleasure of his Lord.
\nFaith in God is like the electric current, which
\nilluminates the whole environment and sets all
\nmachines in motion. When a man finds the link
\nof faith to connect him to God, he experiences
\njust such an illumination from within sudden
\nand all-embracing. His latent spirit is then
\nawakened and his heart is warmed by his newfound
\nfaith. A new kind of fire is kindled within
\nhim. Man, born of the womb of his mother, has
\nhis second birth from the womb of faith. He now
\nexperiences what is meant by union with God. A
\nlover, emotionally, is one with his beloved, even
\nwhen he is physically separated from the object
\nof his love. In this state, he sees in everything the
\nimage of the loved one. One who is inspired by
\nhis faith in God is just like this earthly lover. He<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 54 ~
\nsees the glories of God in heaven\u2019s blue vaults,
\nand His might and grandeur in the fury of
\ntempests. The birds, with their twittering, seem
\nto warble hymns to God. The rising sun is the
\nradiant hand of God extending towards him.
\nEvery leaf of every plant and tree is a verdant
\npage on which he reads the story of divine
\ncreation. Zephyrs fanning his cheeks are
\nharbingers of his unity with God. A true believer
\nin God is like a diver in the divine ocean. Every
\nplunge that he makes serves to unite him in his
\nexperience more and more inextricably with his
\nMaker, so that he belongs to God as God belongs
\nto him.
\nFaith in God means faith in a Being who is at
\nonce Creator, Master and Sustainer of all
\ncreation. Everything has been made by Him and
\nHim alone, and receives eternal sustenance from
\nHim. There is nothing which can exist without
\nHim. Consciousness of this and faith in God go
\nhand in hand. As a consequence, a man of faith
\nbegins to look upon himself as a servant of God.
\nIn each and every thing he witnesses the glory of
\nGod, and every blessing he receives strikes him<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 55 ~
\nas a gift from God; hymns to the deity and
\nremembrance of God spring from his heart like
\nfountains. He lives, not in forgetfulness, but in a
\nstate of acute awareness, all events being
\nreminders to him of God. When he awakens
\nfrom a deep and refreshing sleep, he begins
\ninvoluntarily to thank his Lord for having
\nblessed man with sleep, without which he
\nwould be in such a perpetual state of exhaustion
\nthat life, brief as it is, would become hellish for
\nhim and drive him to madness. When the sun
\nrises high in the sky and sends its light to the
\nworld, dispelling the darkness of the night, his
\nheart cries out in ecstasy, \u2018Glory be to God who
\ncreated light. Had there been no light, the whole
\nworld would be a fearful ocean of darkness.\u2019
\nWhen, driven by hunger and thirst, he eats and
\ndrinks, his entire being is filled with heartfelt
\ngratitude and, bewildered and amazed, he asks
\nhimself: \u2018What would become of men if there
\nwere no God to send us food and drink?\u2019 When
\nin need, or if he is hurt, he looks towards God,
\ncalling upon Him for succour. When he
\nencounters adversity, he accepts it as part of
\nGod\u2019s design, and if he is fortunate enough to<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 56 ~
\nearn profits or, in some other way, finds himself
\nat an advantage, he is reminded of God\u2019s
\nblessings and his heart is filled with gratitude.
\nHis achievements do not, however, fill him with
\nconceit, nor do his failures crush him or even
\nmake him impatient. In all such matters, whether
\nof loss or gain, his adoration of God is never
\nimpaired, nor does anyone or anything other
\nthan God ever become its object. No expediency
\never makes him forget his Lord.
\nThe discovery of the power of gravity on earth
\nand on other bodies, or of radiation in the
\nuniverse with the help of sophisticated
\ninstruments, is an achievement of an academic
\nnature with no overtones of religious
\ncompulsion. But the discovery of God is an
\nentirely different phenomenon. It is the direct
\napprehension of a Being who is all-seeing and
\nall-hearing, and who is the repository of all
\nwisdom and might. Discovering God means,
\nmoreover, acceptance of the fact that God has not
\ncreated man, or the universe at large in vain.
\nThat a magnificent universe should stand mute,
\nwithout its true significance ever being<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 57 ~
\nunderstood and appreciated, is inconceivable
\nwhen its Creator and Sustainer is an all-knowing
\nGod.
\nMan\u2019s discovery of faith instills in him the
\nconviction that a day must come when the
\nunseen God \u2013 the great orchestrator of all events
\nin the Universe \u2013 will make Himself manifest, so
\nthat man will see and believe tomorrow what he
\nfails to see and, therefore, questions, today. His
\nbelief tells him that the manifestation of the
\nCreator and Master will be like the brightness of
\nthe sun after the darkness of the night \u2013 the
\nmanifestation, indeed, of an omniscient Judge
\nand Arbiter.
\nThe Lord\u2019s manifestation of Himself will be the
\nhour of retribution for the universe. At the very
\nmoment of His appearance, the arrogant and the
\nself-centred will be cast down from their selferected
\npedestals, when they will seem smaller
\nthan the smallest of insects. In sharp contrast,
\nGod\u2019s righteous and faithful servants, no matter
\nhow oppressed and dejected in condition, will
\nforthwith become exalted and worthy of the<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 58 ~
\ngreatest respect. God\u2019s withholding Himself from
\nview gives His faithless servants the opportunity
\nto indulge in all kinds of reprehensible
\nbehaviour, while His assumption of a physical,
\nvisible form will be a moment of absolute glory
\nfor the faithful, who will then set foot in a new,
\nbetter, nay, perfect world where the transgressors
\nwill be consigned to hellfire for ever, and the
\nfaithful will enjoy eternal bliss in Paradise;
\nWhen man acquires this faith, he trembles with
\nfear of God, and cries out: \u2018O my God save me
\nfrom disgrace on the day when You make
\nYourself manifest in all Your might and glory,
\nwhen the balance of judgement is set up and man
\nstands helpless before You, because no one
\nbesides You has any power or authority.\u2019
\nOne important aspect of making God the sole
\nobject of worship is the acceptance of the idea of
\nprophethood. The moment an individual accepts
\nGod as a living, conscious Being, he is
\nconfronted with the question: \u2018What does my
\nLord expect from me?\u2019 From within himself, he
\nreceives signals in response.<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 59 ~
\nThe universe, too, seems silently to be relaying
\nmessages from his Lord. But he feels a strong
\ndesire to receive such messages loud and clear,
\nso that he may know for certain what the future
\nholds for him, and as he strains to find answers
\nto his questions, he hears as if by a miracle, the
\npronouncement of the Apostle of God: \u2018I am
\nGod\u2019s servant and messenger. He has sent me
\ndown for the guidance of mankind. Turn to me
\nand receive from me the message of your Lord.\u2019
\nFor someone genuinely in quest of the truth, it
\nwill not be difficult to recognize that voice, for he
\nwould have already torn away whatever veil of
\nignorance and prejudice had been preventing the
\nvoice of truth from penetrating his innermost
\nthoughts. Just as a child can recognize the voice
\nof his mother, so can a man recognize the voice
\nof the Prophet, bringing him God\u2019s message.
\nLike the blessed rain falling upon parched earth,
\neach drop of divine truth is immediately and
\ngratefully absorbed.
\nDiscovery of God leads him to the discovery of
\nthe Prophet, and recognition of the Prophet in<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 60 ~
\nturn deepens and intensifies his understanding
\nof his Lord.
\nA prophet is neither an Angel nor a
\nsuperhuman being. He is human being born of
\na human mother just like any other normal
\nperson. His uniqueness lies in the fact that God
\nhas chosen him to bring His message to
\nmankind. God saw in Muhammad ibn
\nAbdullah (peace be upon him) a man whose
\nnatural self was fully alive; in whom there was
\nno contradiction between word and deed; who
\nnever once betrayed a trust during the forty
\nyears of his life prior to his prophethood. He
\nwas completely truthful, never failed to keep
\nhis word and possessed a heart that throbbed
\nfor humanity. To him, personal gain meant
\nnothing. What really mattered to him was the
\ncause of truth. God saw in him an immaculate
\nspirit that made him worthy of divine trust. He
\nfound in him a character free of all
\nsubservience to expediency, and fully capable
\nof carrying out divine commandments without
\nswerving so much as an inch from the straight
\nand narrow path. In this man from Mecca, He<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 61 ~
\ndiscovered a thirst for truth which could only
\nbe slaked at a divine source; which held out the
\nassurance that whatever truth was revealed to
\nhim would be cherished by him as such. In
\nthese respects, he had proved himself the most
\nperfect man during the forty years prior to his
\nprophethood. It was on these grounds,
\ntherefore, that God chose him as His last
\nmessenger for the whole of creation.
\nThroughout the twenty-three years of his life as
\na Prophet, this perfect man discharged his
\nduties in an entirely exemplary fashion, thus
\nfully justifying his elevation to the status of
\nProphet of God.
\nIt was through him that the Qur\u2019an, as revealed
\nto him by God\u2019s emissary, the Angel Gabriel,
\nwas given to mankind. The Prophet and his
\ncompanions did everything in their power to
\npreserve it in its original form and, in this
\npristine state; it has been handed down in its
\nentirety from generation to generation. In this
\nway we can never be in any doubt as to what
\nGod demands of us. Through the Qur\u2019an God
\nstill speaks to man in his own tongue.<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 62 ~
\nThe Prophet not only received the divine
\nrevelation, but strictly applied its principles to
\nhis own mode of living. The example he set
\nappealed to people because his experiences
\nwere those of a normal human being, ranging
\nthroughout his lifespan from those of the
\nordinary, common man to those, ultimately, of
\njudge and ruler. Just like other men, he lived in
\na household, and moved among the populace
\nin the towns and in the marketplaces. He knew
\nprosperity. But he also knew hunger, thirst,
\npoverty. He knew what it was to be successful
\nand he knew what it was to be rejected,
\nespecially when it was a question of calling his
\nfellow-men to the true path of enlightenment.
\nJust like any other person, he had his joys and
\nhis sorrows, his moments of elation and his
\nmoments of despair. But, at all times,
\nnotwithstanding life\u2019s vicissitudes, no speck of
\ndishonour ever tarnished his reputation. At all
\ntimes, his conduct was godly. His life indeed
\nbecame the perfect living model of the divine
\nguidance set forth in the verses of the Qur\u2019an.
\nHe provided a shining example for all men, and<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 63 ~
\nit will be so till the very Day of the Last
\nJudgement.
\nThose who aspire to reach their Sustainer, and
\nenter into the eternal gardens of paradise, have
\nbut one course to follow: they must seek out the
\ncommandments of God in the Qur\u2019an, and their
\nrealization in the life of the Prophet, and then
\nmust pattern their lives along the same lines. For
\nthe Prophet\u2019s life is so perfect as to be an
\nexample for both great and small, for king and
\ncommoner alike. No other course will lead such
\naspirants to their true objective. No other life
\nwill be pleasing in the eyes of God.
\nSALAH
\nWorship (salah) is the second \u2018pillar\u2019 of Islam. In
\nits prescribed form, it entails the worshipping of
\nGod at five appointed times during the day and
\nnight. God himself, through His Prophet, has
\ntaught us the way of doing so, and this is so allembracing
\nthat a better way of worship would
\nbe difficult to imagine. As the appointed hour
\napproaches, God\u2019s glory is proclaimed in the call
\nto prayer (adhan). Thus reminded that it is the<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 64 ~
\ntime for prayer, we must assemble together for
\nour salvation. Worshippers perform their
\nablutions, then make their way to the mosques
\nwith God ever in their thoughts. There, as a
\ncongregation, they worship together, following
\nthe leader in prayer, the imam. Their doing so
\nsymbolizes the vow made by all Muslims to
\ngather round the Prophet of God and make him
\ntheir sole rallying point.
\nThere are different positions, which supplicants
\nmay adopt. By folding their hands, bowing,
\nsitting reverentially, touching the ground with
\ntheir foreheads, they renew their covenant of
\nservitude to God. One of the important features
\nof salah is that it includes recitation of verses
\nfrom the Qur\u2019an. No matter where it is opened,
\nthere is sure to be the essential message of God.
\nIt is a Book where each page is the quintessence
\nof the whole. Although in salah, only a small part of
\nthe Qur\u2019an is recited at a time, it is always sufficient
\nto convey the divine will. Besides God\u2019s
\nmessage, words in praise and remembrance of
\nGod are recited; His mercy is invoked; exalted
\nsentiments are expressed about the Prophet<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 65 ~
\nand the faithful. Worship is then concluded by
\nprayers to God for peace for the entire human race.
\nAn object lesson in dynamism and action in life, it
\nimparts a sense of order and discipline. It is at one
\nand the same time food for the souls of the believers
\nand a means of creating unity and the spirit of
\ncollectivism amongst them. In this way, salah, with
\nits various elements, is an act which is at once a
\nservice to God and a reminder of His dictates.
\nAbove all, with its symbolism of the Islamic way of
\nlife it is the prime occasion for communion with
\nGod.
\nSalah, in its form, is a particular way of worship; in
\nessence, it projects a profound sense of humility and
\ndevotion to God. The ultimate expression of one\u2019s
\nrecognition of someone else\u2019s greatness or
\nsuperiority would be to say \u2018You are the greatest.\u2019
\nIn salah, the words \u2018Allahu Akbar\u2019 (God is the
\ngreatest) are repeated over and over again,
\nconceding absolute mastery to God. This sentiment
\nis given physical expression in total prostration
\nbefore God, which, carried out repeatedly in salah,
\nclearly symbolizes one\u2019s recognition of the glory of
\nGod.<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 66 ~
\nAgain, the most effective way of demonstrating
\none\u2019s acceptance of someone as the central object of
\nadoration is to turn one\u2019s face towards him. The
\nturning of one\u2019s face towards the House of God
\n(Ka\u2019bah) in worship indicates that one has turned
\none\u2019s life towards God, thus making one\u2019s life Godoriented
\nfrom within and without.
\nMan\u2019s obeisance to God is not confined in its effect
\nto God alone; it becomes a permanent feature of the
\ndevotee\u2019s character. If, in bowing before God, he
\nhas begun to fear Him, and has inevitably realized
\nhis own insignificance vis-\u00e0-vis his Maker, it is
\ncertain that the effects of such worship will be
\nreflected in his attitude towards his fellow-men. The
\ndevotee will not, of course, lie prostrate before other
\nmen; but, at the same time, he will not be arrogant
\ntowards them. He will certainly not consider any of
\nhis fellow men worthy of the compliment: \u2018Thou art
\nthe greatest,\u2019 but neither will he try to impress them
\nwith his own superiority. His prostrations in prayer
\nwill engender humility in his character. His
\ncovenant with God to be His obedient servant will
\ngive rise to a resolve to fulfill his obligations
\ntowards his fellow human beings, just as his choice<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 67 ~
\nof the right direction in prayer will result in
\nprincipled behaviour towards others. Salah invests
\nthe devotee with humility before God and with
\nmodesty in general human relationships. One who
\nhas emerged from the mosque, bound by a
\ncovenant of complete obedience to God, will
\nbecome for his fellow-men the model of perfect
\nmorality.
\nApart from the five regular prayers, there are other
\nforms of salah: the midnight worship (tahajjud);
\nprayer in the event of some unusual happening;
\nprayer in the hour of need; prayer to seek God\u2019s
\nwill and guidance (istikharah); the Friday and \u2018Id
\nprayers; funeral prayers, etc. All these are meant to
\nintensify the effect sought in regular worship.
\nIndeed, if a devotee is able to arrive at the essence
\nof prayer, it becomes an integral part of his
\nexistence. If in his work he breaks new ground, or
\nundertakes an entire new project, he performs two
\nrak\u2019ah prayers and afterwards implores God\u2019s
\nsuccour; if he achieves some major breakthrough,
\nhe expresses his gratitude to God in his prayers. If
\nhe is confronted by some problem, which seems
\ninsoluble, again he tries to resolve it by offering his<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 68 ~
\nprayers to God. The same attitude prevails in him
\nwhenever he has to deal with his fellow human
\nbeings, prayer acting as the divine force, which
\ngives direction to his life. As he plays his part in the
\nvast expanse of the world, it seems to him as if the
\nwhole of the earth is one gigantic mosque wherein
\nhe has to accomplish his duties in devotion to God.
\nSAWM
\nFasting (sawm) is the third pillar of Islam. Right
\nfrom dawn till dusk, a man who is strictly on a fast
\nwill neither eat so much as one morsel of food nor
\ndrink so much as one drop of water. By submitting
\nto this discipline, that is, by depriving himself of the
\nprime necessities of life, he learns the valuable
\nlesson of fortitude. With no food and drink, he
\nnaturally feels hungry and thirsty, and his strength
\nbegins to ebb. The entire routine of his life is
\nseverely disturbed and his whole system is upset.
\nBut, out of a high sense of discipline, he braves all
\nthese difficulties and discomforts, and, remaining
\nalert and never losing heart, he steadfastly
\ndischarges his duties. Food and drink may be
\ntemptingly placed before him, but, despite an<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 69 ~
\noverwhelming urge to have both, he will not even
\ntouch them. In this way, he prepares himself for a
\nwell-regulated and responsible life, doing only
\nwhat is his duty and refraining from pernicious acts
\nand habits. He is thus strengthened to continue
\nwith his mission in life, no matter how he may be
\nbeset by adversity.
\nGod has endowed man with innumerable gifts, but,
\nall too often, he takes them for granted without any
\nfeelings of gratitude. Countless benefits like the air,
\nthe sun, the water, have been showered upon man,
\nthe absence of anyone of which would cast his
\ndelicately balanced system into a living hell. But
\nbecause he has received these things without any
\neffort on his part, he sets no great value upon them,
\nand hardly ever stops to ponder upon how they
\ncame to be his.
\nIt is only when fasting temporarily curbs the
\nsatisfying of his desires that his consciousness of the
\nvalue of these divine gifts is awakened. When, at
\nsunset, after a whole day\u2019s hunger, thirst and the
\naccompanying discomfort and fatigue, a man
\nbegins to eat and drink, he becomes fully aware of<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 70 ~
\nhis utter dependence on God\u2019s bounty. He is then
\nfilled with gratitude towards God and the
\nrealization comes to him that, even were he to lay
\ndown his life for this Bountiful Creator, the price he
\nshould have to pay would not be too high.
\nThe life of a believer in this world is one of
\nfortitude and forbearance, limited as it is to the
\nenjoyment of whatever is allowed by God and
\navoidance of whatever is forbidden by Him. It
\nwill naturally be beset by all the difficulties
\nencountered in the path of righteousness and
\ntruth, and the believer must staunchly face up
\nto them. Much of his time must be given to
\nsuch activity, and no precious moment can be
\nwasted in stooping to revenge himself upon
\nadversaries who have made him the object of
\ntheir spite and malice. On the contrary, the
\nslights and injuries of this world should leave
\nhim undaunted; he should be able simply to
\ntake such untoward incidents in his stride so
\nthat he may continue unflinchingly to
\ndischarge his duties. Whenever his pride has
\nbeen hurt, or whenever some unpleasantness
\nhas left him in a state of agitation, he must<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 71 ~
\nguard against adopting a negative attitude \u2013
\nfor this is sheer weakness! \u2013 and must continue
\nto devote his energies in a positive manner to
\nworthy objectives. Nothing, in fact, should stop
\nhim, or even slow him down in his progress
\ntowards the Hereafter.
\nAll of this demands enormous fortitude, and,
\nwithout it, no one can travel along the path of
\nIslam. The annual month-long period of fasting
\nbuilds up the strength of character which is
\nessential, if devout Muslims are to tread the
\npath of righteousness for the rest of the year,
\navoiding impatience, cruelty and all such evil
\nacts, and making no attempt to meddle with
\ndivine commandments. While in its outward
\nform, fasting means abstinence from food and
\ndrink for a given period, in essence, it is
\ntraining for a whole life of self-denial,
\ninculcating patience, fortitude and forbearance.
\nZAKAT
\nZakat is the fourth \u2018pillar\u2019 of Islam. Zakat means
\nsetting apart for God every year a certain portion of
\none\u2019s saving and wealth (generally 2.5 percent) and<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 72 ~
\nspending it upon religious duties and on needy
\nmembers of the community. The fulfillment of this
\nduty is, in fact, a kind of reminder that all one has is
\nin trust for God. Man should, therefore, hold
\nnothing back from God. To whatever one may
\namass in one\u2019s lifetime, one\u2019s own personal
\ncontribution is insignificant. If the Supreme Being,
\nwho is at work in the heavens and on the earth,
\nrefused to co-operate with man, there would be
\nnothing that the latter could accomplish singlehanded.
\nHe would not be able to plant so much as a
\nsingle seed to make things grow. Nor could he set
\nup any industries, or carry out any other such
\nenterprise. If God were to withdraw anyone of His
\nmaterial blessings, all our plans would go awry,
\nand all our efforts would be brought to naught.
\nZakat is the practical recognition of this fact through
\nthe expenditure of money. Islam requires man to
\nconsider his personal wealth as belonging to God
\nand, therefore, to set apart a portion for Him. No
\nmaximum limit has been prescribed, but a
\nminimum limit has definitely been fixed. According
\nto statutory zakat, each individual must abide by
\nthis and spend a fixed minimum percentage of his<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 73 ~
\nwealth every year in the way prescribed by God. In
\nso spending his wealth, he is permitted neither to
\nbelittle the recipient nor to make him feel obliged or
\ngrateful to himself. His wealth must be given to the
\nneedy in the spirit of its being a trust from God
\nwhich he is making over to the genuine title–
\nholders. He should feed others so that he himself is
\nfed in the Hereafter, and he should give to others so
\nthat he himself is not denied succour by God in the
\nnext world.
\nZakat is a symbol of one\u2019s obligation to recognize
\nthe rights of others and to be in sympathy with
\nthem in pain or in sorrow. These sentiments should
\nbecome so deep-rooted that one begins to regard
\none\u2019s own wealth as belonging, in part, to others.
\nMoreover, one should render service to others
\nwithout expecting either recognition or recompense.
\nEach individual should protect the honour of others
\nwithout hope of any gain in return. He should be
\nthe well-wisher of not just friends and relations, but
\nof all members of society. Zakat, first and foremost,
\nmakes it plain to people that their entire
\n\u2018possessions\u2019 are gifts of God, and, secondly,
\ndissuades the servants of God from living in society<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 74 ~
\nas unfeeling and selfish creatures. Indeed,
\nthroughout their entire lives, they must set aside
\nsome portion for others.
\nOne very wrong way of conducting oneself in any
\nsocial set-up is to live in expectation of worldly gain
\nfrom the services rendered to others. An example of
\nsuch behaviour is to lend money in the hopes of
\ngetting it back with interest. Where this is a
\ncommon practice, exploitation becomes rampant,
\nwith everyone trying to subjugate and plunder
\nothers. As a consequence, the whole of society is
\nplagued with disorder. No one, be he rich or poor,
\ncan be happy in such a set-up. If a man is correctly
\nmotivated, he will be of service to his fellow-human
\nbeings only in the hope of receiving a reward from
\nGod: he will give to others with the divine
\nassurance that he will be repaid in full in the next
\nworld. In a society where there is no exploitation,
\nfeelings of mutual hatred and unconcern cannot
\nflourish. A climate of mutual distrust and disorder
\nis simply not allowed to come into being; each lives
\nin peace with the other, and society becomes, a
\nmodel of harmony and prosperity.<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 75 ~
\nOn the legalistic plane, zakat is an annual tax, or
\nduty, in essence and spirit: it is recognition on the
\npart of man of the share which God, and other men,
\nhave in his wealth.
\nHAJJ
\nThe fifth pillar of Islam is pilgrimage (hajj). On this
\noccasion, believers from all corners of the earth
\ngather together at Islam\u2019s holy city, Mecca, and
\nperform the various prescribed rituals in worship of
\nGod. These are symbolic representation of those
\nqualities, which according to Islam, it is imperative
\nthat we personally cultivate. They are a
\nconcretization in different visually appreciable
\nforms of the dictates of Islam \u2013 a physical
\naffirmation to God that man will organize the moral
\nstructure of his life on the same pattern. Although
\nthese particular elements are inherent in other
\nmodes of Islamic worship, in Hajj, they are more
\npronounced, more comprehensive and altogether
\non a grander scale.
\nOne very important obligation during Hajj is the
\nwearing of unstitched clothing (ihram), for it is
\ninconsistent with Islam that the material<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 76 ~
\ndistinctions of clothing should set up artificial
\nbarriers between the servants of God. Dressed in
\nthis way, all men of all countries look alike in
\nidentical, simple garments, and no pilgrim may
\nthen feel tempted to take pride of place over
\nanother.
\nIn Islam, man\u2019s life must rotate around God.
\nCircling the holy Ka\u2019bah is but a symbolic
\nrepresentation of this. Similarly, running between
\nSafa and Marwa, two hillocks of the region, gives
\nphysical expression to the Islamic precept that the
\ntrue servant of God should come running at his
\nbidding, that he should have an overwhelming
\nfeeling of urgency about carrying out God\u2019s
\ncommandments. The vocal affirmation of man\u2019s
\ndesire to bow to God\u2019s will is the repetition of the
\nwords, \u2018Labbaik allahumma labbaik\u2019 (Here I am, my
\nLord, Here I am.) The assembling of the pilgrims on
\nthe vast plains of Arafat is an impressive visual
\nreminder of the day when according to Islam, all
\nmen will be assembled before God. On the score of
\nwanting man to be intolerant of the devil, Islam is
\nquite positive, and the casting of stones at the
\nsymbolic figures of \u2018Satan\u2019 gives physical<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 77 ~
\nexpression to this striving to ward off evil. Perhaps
\nthe greatest Islamic imperative is that man should
\nbe steadfast in his covenant with God, even at the
\ncost of life and property. The material expression of
\nhis adherence to this covenant is the symbolic
\nsacrifice of animals in Mina.
\nIslam has always set a great value upon social
\nharmony. In order, therefore, that all discord should
\nbe eliminated, much emphasis is placed upon the
\nindividual\u2019s ability to ignore the malevolence of
\nothers. The Hajj period, with its assembly at one
\nplace of a heterogeneous crowd running into
\nmillions, provides a special occasion for the exercise
\nof such self-discipline. It has been ordained then for
\nthe duration of the Hajj period, when there are
\nbound to be occasions for grievances, that anger,
\nfoul talk, fighting, injury to living things, obscenity
\nor dishonesty will not be indulged in by anyone.
\nGod\u2019s servants must treat each other with respect
\nand decency if they expect to have God\u2019s blessings.
\nHajj is a complete lesson in leading a God-oriented
\nlife. In that it reminds one of the awesome day of
\nResurrection \u2013 a day that could be painful for many<\/p>\n

3. ISLAM IS THE VOICE OF HUMAN NATURE
\n~ 78 ~
\n\u2013 it is a prelude to the attainment of God, exhorting
\nus to strive with all our might to tread the path of
\nrighteousness. It warns man that Satan is his archenemy
\nand that he should never allow him to draw
\nnear. It conveys the message that if we are anxious
\nto receive the bounties of God, we should be ready
\nto sacrifice our lives and property for His sake. A
\ngrand demonstration of the equality of man, it
\nprovides a situation in which being able to bear the
\ndisagreeable behaviour of others, and living
\ntogether in an atmosphere of amity and goodwill,
\nare of paramount importance.
\nHajj, in a nutshell, is a complete mode of worship
\nwhich, if performed in the correct manner, will have
\na transfiguring effect upon the moral aspects of the
\naffairs of man, be they worldly or religious in
\nnature.<\/p>\n

4. THE HEREAFTER
\n~ 79 ~
\n4. THE HEREAFTER
\nThose huge masses of ice, which we know as
\nicebergs, found floating in the seas of the North and
\nSouth poles, number amongst the most deceptive
\nand, therefore, the most dangerous phenomena to
\nbe found in nature. Their deceptiveness lies in the
\nfact that no matter how huge, or wonderful in
\nconfiguration, what we see of them amounts to only
\none tenth of their enormous bulk. What lies below
\nthe surface of the ocean spreading far and beyond
\nthe visible perimeter, poses tremendous hazards to
\nthe unwary. In some ways, our lives are like those
\nfloating mountains of ice. The part we spend in this
\nworld \u2013 about a hundred years, or less \u2013 is like the
\npart of the iceberg, which is visible above the
\nsurface. We can see it, touch it, feel it. We can take
\nits measure and deal with it effectively. But the part,
\nwhich comes after death, is like the submerged part
\n\u2013 vast, unfathomable and fraught with peril. It is
\nsomething which defies the imagination, but which
\nwe must nevertheless try to comprehend, for that is
\nthe part of human life which God has decreed
\nshould be eternal and, as such, ineluctable<\/p>\n

4. THE HEREAFTER
\n~ 80 ~
\nWe are all familiar with the facts of our origin and
\nthe course which life takes from the womb until
\ndeath. But at the end of our lifespan, whether it
\nterminates in youth or in old age, our familiarity
\nwith the nature of things comes to an end. It has
\nbeen surmised that death means total and final
\nannihilation. But this is not so. Death is simply a
\nmeans of consigning us to a new womb, to the
\nwomb of the universe\u2019 itself. From that point, we
\nare ushered into another world: the Hereafter.
\nWhile the present, physical world as we know it has
\na finite time-frame, the Hereafter stretches away
\nfrom us into infinity. We fondly imagine that there
\nis some parallel between the pleasures and pains of
\nthis world and those of the next, but, in truth,
\nnothing that we can experience in this world will
\never match the extremes of agony and bliss of the
\nlife after death. Those who merit punishment in the
\nHereafter will be condemned to suffer the most
\nhorrific pain for all time to come. But those who
\nmerit God\u2019s blessings in the Hereafter shall know
\nthe most wonderful joy and contentment.
\nIt is because life in this world is intended to be a
\ntesting-ground that the world of the Hereafter<\/p>\n

4. THE HEREAFTER
\n~ 81 ~
\nremains beyond our reach. But all around us, we
\nhave innumerable signs, which can help us, by
\nanalogy, to understand and appreciate the nature of
\nthe world to come. Imagine a room, which
\nostensibly consists of four walls, furniture, a few
\nmaterial objects and some human occupants. To all
\noutward appearances, that is what the room adds
\nup to. But the moment we switch on the TV set, we
\nare introduced to a hitherto unsuspected world of
\ncolour, movement, and highly vocal human
\nactivity. This world, with its scenery and very alive
\nhuman beings, had existed all along. It had only
\nneeded the flip of a switch to make us aware of it.
\nSimilarly, our terrestrial existence is made up of a
\nworld within a world. The world we know is
\nconcrete, visible, audible, tangible. The \u2018other\u2019
\nworld, the world within it, or rather, beyond it, is
\nnot, however, one which can be apprehended
\nthrough any of the normal human senses; no switch
\ncan be turned on to make us understand what it is
\nreally like. Only death can do this for us. And,
\nwhen we re-open our eyes after death, we find that
\nwhat had formerly been impalpable, and quite
\nbeyond human comprehension, is now a stark,<\/p>\n

4. THE HEREAFTER
\n~ 82 ~
\noverwhelming reality. It is then that we grasp what
\nhad hitherto existed, but had remained invisible.
\nOnce we have become clear in our minds that the
\nafterlife truly exists, we realize that the sole aim of
\nour earthly existence should be to strive for success
\nin the life to come, for, unlike the present ephemeral
\nworld, the Hereafter is eternal and real. What we
\nunderstand by suffering and solace in this world
\ncannot be compared with the suffering and solace of
\nthe Hereafter.
\nMany individuals lead immoral, even criminal
\nexistences because they feel that we are free to do as
\nwe please in this world. Freedom we do have, but it
\nexists only so that God may distinguish between the
\ngood and the evil, and determine who deserves a
\nplace of honour and dignity in the Hereafter and
\nwho should be condemned to eternal disgrace.
\nWhile there is nothing to prevent the good and the
\nevil from living cheek by jowl in this world, they
\nwill be separated in the Hereafter like the wheat
\nfrom the chaff, and will be judged in strict
\naccordance with their record in this life. Some will
\nbe condemned to an eternal Hell of pain and<\/p>\n

4. THE HEREAFTER
\n~ 83 ~
\ndistress, while others will be blessed with eternal
\nbliss and pleasure. Each will ineluctably get his
\ndeserts.
\nNow let us look at the Hereafter from another point
\nof view. I once had occasion to visit a senior official,
\nand as we sat on the lawns of his palatial bungalow,
\nhe suddenly exclaimed, \u2018Maulana Sahib, you don\u2019t
\nknow how bad our life is! Tomorrow I have to be at
\nthe airport before sunrise to welcome a foreign
\ndignitary, and not only shall I have to deprive
\nmyself of sleep, but I shall have to welcome him
\nwith smiles \u2013 and that in spite of the fact that he is
\nsomebody I despise!\u2019 This simple anecdote shows
\nthat there are two sides to the lives of those in high
\noffice. On the one hand, they enjoy power and
\nprestige and the many perquisites that go with
\nthem, while, on the other hand, there is a side to
\ntheir lives, which is far from being enviable. If you
\nlook deep into some of these \u2018great\u2019 men, you will
\ndiscover that they achieve their high positions
\nbecause they persuade themselves to be content
\nwith triviality. If outwardly, they lead glamorous
\nexistences, it is because, privately, they stoop to
\nhypocrisy, sycophancy, opportunism and<\/p>\n

4. THE HEREAFTER
\n~ 84 ~
\nunscrupulousness. This double life is the price they
\npay to bolster their own self-interest. In this respect,
\nmany are simply following the trends of the time.
\nEvery \u2018great\u2019 man has two sides to his life \u2013 one all
\nbrilliance and glitter, the other all dark and soulless.
\nThe power and glamour, which he achieves in his
\nlife, has something animal-like about it when he
\nagrees to kill what is human in himself.
\nJust as there are two sides to every life in this world,
\nthere are two aspects of every act in relation to this
\nworld and the Hereafter. One aspect of each act is
\nour acceptance of it as what it is seen to be in this
\nworld. The other aspect is what results from this act
\nin terms of the Hereafter. Imam Ahmad narrates
\nthat the Caliph \u2018Umar once said: \u2018No drink of milk
\nor honey is better than swallowing one\u2019s anger.\u2019 In
\nactuality, to swallow, or overcome one\u2019s anger is an
\nextremely bitter experience, but in the Hereafter the
\nresult of doing so is sweeter by far than milk and
\nhoney. Today we reap the worldly fruits of our
\nactions, tomorrow, in the Hereafter; we shall have
\nto face up to the results of our deeds and misdeeds.
\nToday, we can see only one aspect of our actions \u2013
\nthat of immediate pleasure or gain \u2013 but the Day of<\/p>\n

4. THE HEREAFTER
\n~ 85 ~
\nResurrection will place us in a position to see much
\nmore. Just as a person standing on top of a wall can
\nlook down on both sides, so shall we be able to see
\nboth aspects of the truth. Not only shall we watch
\nour entire history unroll before us like a film, but
\nwe shall witness the consequences of our own
\nworldly actions. \u2018Then,\u2019 as the Qur\u2019an says, \u2018shall
\neach soul know what it has sent forward (to the
\nHereafter) and what it has kept back (in the world
\nbehind)\u2019 (82:5). Whatever was done for worldly
\nreasons will be left behind, unconsidered. Only
\nthose actions which were carried out with the
\nHereafter in mind will benefit us in the life to come.
\nTwo men once brought a case before the Prophet for
\njudgement. One had misappropriated the other\u2019s
\nland, but because of certain legal quirks, it was
\ndifficult to pass a verdict against him. After due
\nconsideration, the Prophet warned him: \u2018If the court
\ngives a verdict in your favour, think of it as being
\nfire and brimstone which you have been awarded.\u2019
\nThe piece of land might, in terms of this world,
\nhave been a prized possession, but in the
\nperspective of the Hereafter it would assume the
\nterrible properties of fire and brimstone. The<\/p>\n

4. THE HEREAFTER
\n~ 86 ~
\nProphet said \u2013 with justice \u2013 \u2018Summer heat is a
\nsmall part of the heat of Hell!\u2019
\nThese two sides of human deeds have been
\nbeautifully described through allegories and
\nsymbols in the hadith of the mi\u2019raj (The Prophets\u2019
\nJourney to the Heavens). When the Prophet reached
\nSidrah al-Muntaha (the lote tree at the end of the
\nSeventh Heaven), he saw four rivers: two flowing
\ninward and two flowing outward. It was explained
\nto him by the Angel Gabriel that the two inwardflowing
\nwere rivers of Paradise, and the outwardflowing
\nwere the Nile and the Euphrates.
\nBy analogy, the present world and the Hereafter are
\ntwo sides of the same event. The worldly side is
\ntrivial and temporary, while the Hereafter side is
\nsubstantive and permanent. It is to the latter side
\nthat we must face up after death. Here one has
\ncomplete freedom to live out one\u2019s worldly
\nexistence as one wills; in the life-to-come, one will
\nhave no choice about the future course of one\u2019s life.
\nOne will either be raised to eternal glory, or cast
\ndown into the pit of everlasting Hell.<\/p>\n","protected":false},"excerpt":{"rendered":"

Islam The Voice of Human Nature Table of Contents ~ 2 ~ Only God-centred religion is real and in harmony with man\u2019s nature. But this truth does not occur to him until the hour...<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[153],"tags":[176,156],"class_list":["post-1369","post","type-post","status-publish","format-standard","hentry","category-religious-studies-and-research","tag-human-nature","tag-religious-studies"],"_links":{"self":[{"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/posts\/1369","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1369"}],"version-history":[{"count":2,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/posts\/1369\/revisions"}],"predecessor-version":[{"id":1371,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=\/wp\/v2\/posts\/1369\/revisions\/1371"}],"wp:attachment":[{"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1369"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1369"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/investigate-islam.com\/web\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1369"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}