“Surely your Lord is Allah, Who created the heavens and the earth in six days, then set Himself on the Throne (of His Dominion), governing all affairs of the universe…” [Qur’an, 10: 3]
Islam is not an abstract theorization of some noble concepts, beliefs, and values. It is an ideology-driven applied discipline to reconstruct human conduct worthy of mankind. Through this discipline, man rises to recognize and glorify his Creator and attain his superior status in the universe. Despite his brilliance, man’s knowledge is minuscule, imperfect, and confined to only what is visible to him today. Considered diagnostically, all man-crafted philosophies and theories are speculative extrapolations, incompatible with human intelligence. He is neither capable nor credible in framing laws to regulate the lives of others. Those who attempt to do so, suffer from the same insufficiencies as those who they intend to legislate. This domain belongs solely to the One Who has created the universe and knows all its facts: “Nothing in the earth and in the heavens is hidden from Allah.” [Q, 3: 5] The ideology central to Islam dignifies mankind and penetrates the heart and soul that the human conscience is already in conciliation with and receptive to embrace. Founded on the self-evidenced truth, it is equally obvious to a layman as to a genius.
Comprehensively, Islam is a complete program of life in the sense that it guides its followers from the very basic rules of personal hygiene to leading mankind. Its message is universal as its principles and practices are not subject to the considerations of time, place, circumstances, or cultural and civilizational revolutions. This message is the essence of the teachings of all Prophets – right from Prophet Adam to the Prophet Muhammad (may peace be upon all of them). The Qur’an confirms, contains, and preserves the fundamentals of its messages. It is available in original Arabic text around the globe with translations in every spoken language of the world.
Briefly, the mission of Islam is to promote the establishment of a just and balanced society in which people can live in human fellowship with dignity, protection of life and property, freedom of expression and choice, freedom of religious and political affiliations, civil liberties and human rights, and justice for all by the same standards. Hence, there is a need to understand the nature of the conditions that constantly evolve around us and challenge us physically and intellectually in innumerable ways. Equally important is to know how to respond to each scenario effectively and responsibly. These investigations have a common thread that underpins the purpose of life.
In particular, Islam defends freedom of religion because the religious persuasion is rooted in a person’s deep inner self. Any effort to impose religious values externally is self-defeating and unjust. The Qur’an is opposed to such a practice: “There is no compulsion in religion; the right direction has been made distinct from error… ” [Q, 2: 256] It is up to individuals to make their choices after the knowledge of ‘what is right’ and ‘what is wrong’ has been imparted to them. They are, however, responsible for the consequences of conscious choices they willfully make.
The right choice is embedded in pure human conscience consistent with the conviction of heart that ultimately leads to the correct path. A person’s conscience is his first guide: “And by the soul and Him, Who perfected it; and inspired it (with conscience of) what is wrong for it and what is right for it. He, who allows it to grow, is indeed successful; he is indeed a failure who suppresses it.” [Q, 91: 7-10] Unfortunately, however, the evil temptations, personal desires, material obsession, and other human vices, constantly promoted by a morally contaminated environment, distract a person from his natural progression toward that path. Islam ventures to reignite the human conscience; it guides people to make sound choices, purify their environment, live with moral excellence, strive to rise to the highest level of perfection humanly possible, make some contributions to the well-being of society, and leave behind a legacy worthy of humanity.
The structure of Islam rests on three core precepts that form the foundation of this complete and universal code of life. They include The concept of One God, Afterlife, and the Institution of Prophethood. The concept of One God is known in Arabic as Tawheed (Unity of Allah SWT); the Afterlife is called Akhairah, which begins with the Day of Judgment (Accountability) on which everyone will stand to account for their willful deeds during the worldly life; and the Institution of Prophethood is called Risalah (mission, teachings and the life of a Messenger).
Islam argues that this universe is neither godless nor is it an accident. Instead, it is an impeccably well-planned and masterfully created cosmos: “Surely your Lord is Allah, Who created the heavens and the earth in six days, then set Himself on the Throne (of His Dominion), governing all affairs of the universe…” [Q, 10: 3] Governed by an overpowering ideology of ‘One Sovereign Creator,’ Islam’s universal message is for the wellbeing of mankind. Sovereignty means that the Creator shares power with none; is complete within Himself, does not depend on anyone, yet everyone depends on Him; and everyone is accountable to Him, while He is accountable to none. This concept is the bedrock of the reformatory campaign of Islam.
Not only does this universe have a Creator, but the assumption of multiplicity in the godhead is absurd and contrary to human rationality, critical observations, and scientific discoveries. The entire universe, right from the deep layers of the earth to the farthest planets, is subject to a mammoth law. This order of the universe cannot endure even for a moment unless there is perfect balance, coherence, and coordination, tying its infinite objects and innumerable forces into a unified system. And all this is inconceivable unless there is a set of immutable laws that compels these objects to work together in perfect unison. If the universe were under the hegemony of several independent sovereigns, a unified set of regulations could not prevail in it. The very existence of an ordered system implies that it has no more than one sovereign who controls it. The wide range of laws that control the universe is indicative of the fact that the sovereignty, rather than being diffused, is concentrated in the One Only Supreme Being. Had that not been the case, there would have been a lot of chaos and disorder:” If there were Gods beside Allah, then both (the heavens and the earth) would have been disordered…” [Q, 21: 22]
Thus, the ideology of Islam is the Sovereignty of Allah SWT. The global community is invited to accept this concept and streamline their lives with this fundamental Truth: “Your God is One God, there is no God but He…” [Q, 2: 163] This notion of One deity embedded in every soul gets activated when a calamity befalls a person, and then suddenly he concentrates only in one direction for help. It is only because of this fact that he intrinsically keeps his hope alive with Allah SWT alone and looks toward the sky as a sign of his surrender to Him during the critical moments of his life in desperation. It is only One True God that he cries out to for refuge: “When they embark on the ships they call upon, consecrating their faith to Him. But when He rescues them and brings them to land, they suddenly begin to associate others with Allah in His Divinity” [Q, 29: 65]. It shows that devotion to monotheism is undeniably ingrained in the human soul.
While the concept of Tawheed is central to the core of Islam, the belief in Akhairah is the real force behind it that motivates a person to redirect his life in compliance with the precepts of Islam. Needless to say, the concept of accountability is basic to our performance in all functions of life; otherwise, we cannot even exist as a society. At the end of the day, whatever the setting, everybody stands accountable to somebody. In a larger context, without accountability, life has absolutely no meaning, which is absurd and utter insanity: “Then do you think that We have created you without any purpose and you will not be returned to us?” [Q, 23: 115] The teachings of Islam emphasize that man has a purpose and it is this very purpose that distinguishes him from other creations. Further, this life will continue beyond the existing one. After every living soul on earth has gone through the experience of death, the entire human race will be resurrected and will appear before Allah SWT to face a day of accountability by Him. Eternal success or failure in the Akhairah will be determined by individuals’ conduct in the present setting. Without belief in the Akhairah, man cannot develop a morally sound character. A lack of fear of Akhairahis the root cause of all mischiefs and disorder on earth: “…The fact is that they do not fear the Akhairah” [Q, 74: 53] Therefore, it is critically important for man to know what his status in this world is and what the relationship of this universe is to him and to his Creator.
Man is potentially the best creation on earth, of course, because of his intellectual capability and his freedom to channel that capability in any direction he chooses. His real position in the world is that he is here for a predetermined period to pass a test by utilizing his capabilities and the resources placed at his disposal: “Verily We created man…to test him: so we gave him hearing and sight. We showed him the way: whether he be grateful or ungrateful.” [Q, 76: 2-3] Specifically, the test of man is how he consciously exercises his freedom of choice and action during the span of this life. The countless scenarios that he encounters in pursuit of his endeavors in every arena over this period are his challenges. His success or failure on the test will depend on whether he considered himself accountable to his Creator as he responded to those challenges. If he seeks the path of righteousness he will be, in fact, grateful to his Creator. On the contrary, if he lives a life of defiance to his Creator, he will be condemned for betraying the trust of freedom.
The claim that there is a next life, is not just possible and logical, it is also a moral imperative. One Who has created once can create again: “He it is who has created, then He will recreate, and it is easier for Him…” [Q, 30: 27] Logically, if the earthly life has to have some meaning, there has to be a time for evaluation. History reveals, and we see it, that humanity has remained a victim of injustice, aggression, and barbarity since time immemorial. Often, as observed, criminals escape justice, while people who show moral courage and character suffer in this world. There has to be a day of judgment at some point for justice to prevail. Akhairah is the forum to meet that necessity.
Logically, with the conviction of accountability, obedience to Allah SWT is the only sensible way to live this life. This requires that we justly fulfill our obligations in all three categories: Toward Allah SWT, fellow humans, and self. This is possible only if we have sufficient knowledge of how exactly our Creator wants us to conduct our life on this planet. Being man’s Creator, He has also arranged for his guidance: “Surely it is for us to show the Right Way.” [Q, 92: 12] This, in turn, necessitates communication between the Creator and people. However, because of human inadequacies, He does not talk face-to-face with people: “It is not given to any mortal that Allah should speak to him face-to-face. He speaks either through revelation, or from behind a veil, or He sends a messenger (an angel), or by His command, reveals whatever He wills…” [Q, 42: 51]
Observing this protocol, the institution of Risalah was, thus, established by Allah SWT for the flow of communication from Him to His people through His appointed Messengers: “Children of Adam! If Messengers come to you from amongst yourselves who rehearse to you My signs, then those who shun disobedience and mend their ways shall have nothing to fear, nor shall they grieve. And those who reject Our revelations as false and turn away from them in arrogance, they shall be the inmates of Hell…” [Q, 7: 35-36] Accordingly, Prophets were sent periodically to reconnect people with their Creator and unify humanity under His Sovereignty. They all delivered the same universal message: “…The only command they were given was to worship Allah, making their religion sincerely His, turning all their attention towards Him… for this alone is the true and right Religion” [Q, 98: 5]; and that there is an eternal afterlife beyond this one, full of rewards for those who willfully submit to their Lord and punishment for the defiant.
Had no Messengers been sent and no Message conveyed, there would be little justification to hold people to account. It is unthinkable that Allah SWT would hold people responsible for their behavior without first showing them the clear direction: “…And never shall We punish any until We send a Messenger.” [Q, 17: 15] Given this prerequisite, the guidance is made accessible to everybody before holding anyone accountable: “A Messenger is sent to every people…” [Q, 10: 47] It is not necessary, however, that a Messenger be sent to each community individually. As long as the original teachings of a Messenger reach people or are accessible to them, they have the opportunity to adopt them and are, therefore, bound by those parameters. In today’s Cyber Age, the Qur’an is resonating in every corner of the world with undisputed integrity and without the possibility of any incursion or disruption. This fulfillment of Allah’s promise of providing the guidance concludes the process of communication with a stark reminder to the heedless still: “Now, what message can there be after this (Qur’an) in which they will believe?” [Q, 77: 50]
Pragmatically, in physical life, humans learn from humans. Besides communicating the divine message, the institution of Risalahis also necessary for guiding people by example. Messengers of Allah SWT came to explain the revealed guidance to their peoples in their respective languages and to lead them by presenting themselves as role models of their teachings. Allah SWT articulates a compelling rationale for this need: “O Muhammad! Whenever We sent before you Messengers to whom We revealed Our Messages, they were human beings…and now We have sent the Admonition to you, so that you make plain and explain to the people the teachings of the Book which has been sent for them, and so that they ponder over it. [Q, 16: 43-44]
Thus, the only way Muslims can find the laws Allah SWT has prescribed for them is through the Prophet SAW and the way he explained and practiced them. His model life is an integral part of the Qur’anic teachings: “There is indeed the best model for you in the Messenger of Allah, for every such person who looks forward to Allah and the Last day…” [Q, 33: 21] In fact, acceptance of the Prophet’s verdict of any matter is a condition for being a believer: “…by your Lord, they cannot become true believers until they seek your arbitration in all matters…” [Q, 4: 65] Justifiably, since a Prophet neither officiates anything on his own nor acts upon, obedience to him is implicitly obedience to Allah SWT: “He who obeys the Messenger thereby obeys Allah…” [Q, 4: 80] No Prophet, of course, is entitled to obedience in his own right. Obedience to Prophets, however, is the only practical way to obey Allah SWT, since they are the only authentic means by which He communicates His injunctions to men. Hence, we can obey Allah SWT only if we obey His Prophets. Independent obedience to Allah SWT is just not acceptable.
Reinforcing this remarkable correlation of obedience between Allah SWT and Prophets, the Prophet SWT explains: “Whoever obeyed me, indeed obeyed Allah; and whoever disobeyed me, indeed disobeyed Allah.” [Bukhari, Muslim, Nasa’i, …] Advancing the mission of Islam to uplift the society in all its dimensions is part of a Muslim’s life program. It entails self-discipline, huge sacrifices, and patience. Synergizing the hearts and minds to face this monumental challenge, Allah’s love for His people has been tied to obeying the Messenger: “Tell people: If you indeed love Allah, follow me, and Allah will love you…” [Q, 3: 31] All these mandates of Allah SWT authenticate the words and actions of the Prophet SAW being consonant with Allah’s prudence.
Let it be crystal clear; no Prophet is divine or superhuman. In Islam, there is no room for divinity for anyone except Allah SWT. The primary credential of a Prophet is that he is a man of his own kind with the same make-up, feelings, emotions, needs, thinking process, strengths, and weaknesses, as anyone else. He walks, talks, eats, sleeps, and even raises a family. Being on the same platform, thus, he can relate to fellow humans. Only if it is so, it is befitting for him to speak for and lead his kind. By His Wisdom, Allah SWT chooses whomsoever He Wills to be His Messenger. Essentially, what makes a person a Prophet is when his humanness is conjoined with the divine revelation, enabling him to guide people: “Say: I am no more than a human being like you; one to whom revelation is made: Your God is the One and Only God…” [Q, 18: 110]
The assignment of a Prophet is to guide and facilitate his people to remodel their lives in devotion to their Creator. He initiates this process beginning with himself so that he can communicate his message to people with legitimacy. After all, he is the first addressee of the divine revelation he receives and, thus, becomes the first Muslim: “(Say O Messenger): He (Allah) has no associate. This have I been commanded, and I am the first of those who submit themselves (to Him).” [Q, 6: 163] All actions of a person aimed at pleasing Allah SWT are various forms of worship, whether mandatory or voluntary: “Say: Surely my Prayer, all my acts of worship, and my living and my dying are for Allah alone, the Lord of the whole universe.” [Q, 6: 162] Any activity of a Muslim, conforming to the Prophet’s teachings, is obedience to him and, concurrently, a form of worship to Allah SWT as well. The two are inseparable. One cannot be performed without the other.
A Prophet was sent to a region simply because the teachings of the previous Prophet were lost or had not yet reached there. Today, the Qur’an is in the public domain universally, along with the complete life of the Prophet SAW. Hence, the need for divine guidance, both in word and in action, has been met, making the Prophet SWT the last Messenger: “…He is the Messenger of Allah and the last of the Prophets…” [Q, 33: 40] He reiterated: “No Prophet or Messenger will come after me …” Reason: The Qur’an is Allah’s Last Word for all generations: “Most Exalted is He Who has sent down this Qur’an on His Servant to be a warner to all mankind.” [Q, 25: 1]
Recapping, the purpose of all forms of worship in Islam is to foster a bond between the worshipper and his Creator and to develop the awareness of Allah’s constant presence: “…He is with you wherever you may be…” [Q, 57: 4] The inevitable effect of this connection is a transformed character, rich in dignity, nobility, efficacy, and capability to bring all competing demands of humanity in optimal balance: “Whosoever acts righteously – whether a man or a woman and embraces belief, We will surely grant such a person a life of purity…” [Q, 16: 97]
Islamic Point of View 