Peace is essential for a better way of living—peace of mind, peace in the family and peace in nature. Today, in our modern, technological world, man apparently has access to everything he desires. In the absence of peace, however, everything has been rendered meaningless. What is needed to redress the balance is love, compassion, tolerance, forbearance and the spirit of co-existence.
How can we attain peace? The formula is very simple. Take your share without usurping that of others. Fulfill your needs without depriving others of theirs. Satisfy your desires without thwarting others and fulfill your ambitions without denying others the right to do likewise. In short, solve your own problems without creating problems for your fellow creatures. Peaceful co-existence is the only way of existence in this world.
However, a peaceful life can be achieved only when human beings learn what their limitations ought to be. According to the Divine law, you can take from the world whatever will satisfy your need—not your greed. You may do business with others, but you may not exploit them. You may also establish your individuality, but not at the cost of the family and society. In daily existence, you may lead your life by maintaining social traditions and not by destroying them. You have the freedom to lead your own life, but by caring in the process for the rest of your society and not by neglecting it. Resources may be utilized for the benefit of humanity, but not for the sake of destruction. You are free to use peaceful methods, but you are not entitled to use violence. You can make use of nature, but only by maintaining its balance: the equilibrium of nature must never be disturbed. You have the freedom to use nuclear energy for peaceful purposes, but not to manufacture destructive weapons. You are at liberty to nurture feelings of love and compassion, but not to give way to hatred and prejudice. You are free to fulfill your physical desires, but not by spiritually killing your soul. In short, you have the freedom to enjoy life by sharing with others, but certainly not by eliminating them.
Source: The Ideology of Peace
The Quran is undoubtedly a book of peace. It is not a book of war and violence. This can be judged from the fact that all of the Quran’s pronouncements are directly or indirectly related to peace. Its opening invocation is: “In the name of God, the Most beneficent, the Most Merciful” and this verse has been repeated in the Quran no less than 114 times. This is an indication that the greatest attribute of the Supreme Being who sent this book to mankind is mercy. Indeed, the theme of this entire holy book is God’s all-embracing compassion.
The greater part of the scriptures, either directly or indirectly, strongly advocate peace. Of the 6666 verses of the Quran, there are hardly forty verses, which deal with the injunction to wage war, and then only in self-defence; that is, even less than one percent. To put it more specifically, only 0.6%.
Those who accept the Quran as the Book of God will be regarded as true believers only when they follow its admonitions and become peace-loving in the full sense of the word. Under no circumstances, should they launch themselves on violent courses of action. In order to conduct an objective study of this subject, it is necessary to differentiate between Islam and Muslims. Muslim action should not necessarily be seen as deriving from the teachings of Islam. In effect, Muslim practices ought to be judged by the criteria of Islam — which is an ideology — rather than Islam be judged by Muslim practices. Those who have abandoned the teachings of Islam can have no claim to be Islamic in their conduct, even if by their own lights they regard themselves as champions of Islam. Muslims are Muslims only when they follow the basic teachings of their religion.
Source: The Seeker’s Guide
Yes. Since the earliest ideal phase of Islam, Muslim women have successfully exploited their talents towards the field of education in particular. Homes had become centres of learning. As women performed their role without going outdoors, there is a general impression that Islam has restricted women’s workplace to performing only domestic chores. But this is not the truth. First of all Islam encouraged them to receive education, then enthused them with a new zeal. Subsequently, they went out to impart this learning to the next generation. Let’s take the instance of the Prophet’s wives, held up as role models for women in Islam. Preserving their femininity, they participated in all kinds of religious and worldly activities. For instance, the Prophet’s wife Aisha, having gained full knowledge of Islam from the Prophet, was able, after the death of the Prophet, to perform the task of teacher and guide to the Muslim community for a period of about fifty years. Abdullah ibn Abbas, a Companion of great stature, and one of the best commentators of the Qur’an, was one of Aisha’s pupils.
As modern day research tells us women are better with words than men. It is perhaps this reason why they are able to run educational institutions successfully. Besides this there may be many such workplaces where women are able to exploit their full potential. Since earliest days of Islam we find Muslim women working outdoors. Umm Dahdah, wife of a Companion of the Prophet worked in her orchard. Khadija, Prophet’s wife conducted business, to cite only a few of such examples. However, Islam sets great value on the proper management of home. It is because home is the most important unit of any society. Home is the centre of preparing succeeding generations. Thus neglecting home front will amount to neglecting the next generation which in turn will result in a great national loss.
I would say that Islam grants even more respect to women than to men. According to one hadith a man once came to the Prophet and asked him who rightfully deserved the best treatment from him.
“Your mother,” said the Prophet. “Who’s next?” asked the man. “Your mother.” “Who comes next?” the man asked again. The Prophet again replied, “Your mother.” “Who is after that?” insisted the man. “Your father,” said the Prophet.
Another example concerns Hajra, the Prophet Ibrahim’s wife. Hajj, regarded as the greatest form of worship in Islam, entails the performance of Sai, one of the main rites of the Hajj. This is accomplished by running back and forth seven times between Safa and Marwah, two hillocks near the Kabah. This running, enjoined upon every pilgrim, be they rich or poor, literate or illiterate, kings or commoners, is in imitation of the desperate quest of Hajar, Ibrahim’s wife, for water to quench the thirst of her crying infant, four thousand years ago. The performance of this rite is a lesson in struggling for the cause of God. It is of the utmost significance that this was an act performed by a woman. Perhaps there could be no better demonstration of a woman’s greatness than God’s command to all men, literally to follow in her footsteps.
We can see that the principle implied by the expression ‘ladies first’ in modern times had already been established in Islam at the very outset.
The following traditions of the Prophet indicate the elevated function of woman in Islam:
“Women are half of men.
Fear God in respect of women.
Heaven lies beneath the feet of mothers. (That is, those who serve their mothers well are deserving of Paradise.)
The best among you is he who is best for his family. For my family, I am the best of all of you.”
The most perfect man of religion is one who excels in character. The best among you is he who gives the best treatment to his womenfolk.
This makes it clear that, although males and females differ from one another biologically, they are equal in terms of human status. No distinction is made between women and men as regards their respective rights. This is all to the good if they are to be lifetime companions.
Man and woman in the eyes of Islam then are not the duplicates of one another, but the complements. This concept permits the shortcomings of one sex to be compensated for by the strengths of the other.
It is a fact that women in general are not physically as strong as men, but their physical weakness in no way implies their inferiority to men. The eyes are the most delicate parts of our body, while the nails by comparison are extremely hard. That does not mean that the nails are superior to the eyes.
Just as two different kinds of fruits will differ in colour, taste, shape and texture, without one being superior or inferior to the other, so also do men and women have their different qualities which distinguish the male from the female without there being any question of superiority or inferiority. They are endowed by nature with different capacities so that they may play their respective roles in life with greater ease and effectiveness.
However, in respect of innate talents all individuals, be they men or women, differ from one another. Yet their need for each other is equal. All are of equal value. One is not more important or less important than the other. Similarly when it comes to the establishment of a home and raising of a family, men and women have their separate roles to play. But each is vital. Each is indispensable to the other. And for them to come together, function in unison and live in harmony, there must be mutual respect and a prevailing sense that a difference of biological function does not imply inequality. For the biological division of human beings into male and female is the result of the purposeful planning of our Creator.
In Islam, a woman enjoys the same status as that of a man. But in ancient times, women had come to be considered inferior and were deprived, among other things, of the right to inherit property. Islam for the first time in human history gave them their due legal rights over property. Neither did it distinguish between men and women as regards status, rights and blessings, both in this world and the Hereafter. Both were considered equal participants in the carrying out of the functions of daily living. As the Quran so aptly puts it: “You are members, one of another.”
Man has been granted total intellectual freedom in Islam. Rather the truth is that it was Islam itself which brought into existence that revolution in human history which granted freedom of expression to all human beings. Prior to Islam in all periods of human history system of absolutism prevailed in the world. That is why man was denied of intellectual freedom. Intellectual freedom is no simple matter. The truth is that the secret of all human progress lies hidden in intellectual freedom.
The first benefit of this intellectual freedom is that man receives that highest good which is called fear of God in the Qur’an (5: 94). It consists of man’s recognition and realisation of God in full freedom and, of one’s own freewill, without any external pressure from God. So long as there is no atmosphere of total freedom, none can experience the indescribable pleasure of spiritual experience which is called fear of God in the Unseen. Hence it is impossible (without freedom) to grant anyone credit for the highest of human actions.
Freedom of expression is the thing which saves one from hypocrisy. Man is a thinking creature. His mind necessarily thinks and forms opinions. In such a situation if curbs are placed on freedom of expression, people’s thinking cannot be ceased, the only thing that will take place is that their thinking will not come to their lips and pens. Any institution, nation, state which places curbs on freedom of expression will be ultimately brimming with hypocrites. In such an atmosphere sincere people can never be produced.
In this way intellectual freedom is directly related to creativity. A society having intellectual freedom breeds creative people whereas a society which curbs intellectual freedom will necessarily stagnate and as a result the produce of creative mind and its growth and development will forever be stopped.
The proper stand in the matter of disagreement and criticism is that people shed off their unnecessary sensitivity in this matter, instead of attempting to put a stop to the act of criticism and disagreement itself. This is the demand of Islam as well as the demand of nature.
What is secularism? Secularism is not a religion; instead it is a practical formula of life. The crux of secularism is that basically there are two different affairs of life: worldly affairs and other worldly affairs. There is a declared or an undeclared settlement between the two disciplines. Broadly speaking religion pertains to other worldly affairs and secularism pertains to worldly affairs.
Life cannot be divided into watertight compartments. Every aspect of life is bound to affect the other aspect of life. And certainly religion and secularism are not exceptions. The word secularism was not in the previous dictionary of mankind but in essence Islam advocates the same kind of settlement between the two affairs of life.
According to Islam, religious matters are fixed on ideal norms. One has to accept it without any change or alteration. But the nature of worldly affairs is quite different. In worldly affairs there are differences between different groups. It is not possible to bring about consensus in these affairs. Islam has adopted a very practical formula: In religion Islam advocates idealism, and in worldly affairs, Islam advocates status quoism.
Status quoism does not mean to accept the situation as a reality. Islamic status quoism means to avoid confrontation and try to disseminate your ideas through peaceful methods. You can be an idealist in your personal life, but you cannot establish idealism in social and political life. So, Islam gives us a very practical formula: follow idealism in your personal life, and when it comes to the social and political affairs, be practical. This is the concept of secularism in Islam.
Islam differentiates between individual and society. As an individual you can follow your ideal norms but this is simply not possible in the social and political fields. So the best formula for peaceful living is individual idealism and political secularism.
Modern secularism is not an independent discipline. Modern secularism is completely subject to the Universal Declaration of Human Rights, adopted by the consensus of all the member countries of the United Nations Organisation. No concept of secularism will be accepted that contradicts the universally accepted human rights under the auspices of the United Nations. By adding this charter secularism is not a danger to any group of people instead it is a boon to all communities and groups including religious groups.
According to this definition, secularism is quite in accordance with the Islamic teachings. Islam focuses more and more on opportunities. Any scheme that opens the doors of opportunities is acceptable to the religion of Islam, and secularism has the same value. The secular system is a great boon. Secular system accepts complete freedom to any individual including one’s right of dissemination of his own ideas provided he refrains from violence. Every individual is allowed to do anything as long as he follows the peaceful methods. He is not allowed to be harmful to any other member of society. Until he is harmless he is free to all kinds of activities including religious activities.
This is the gist of secularism and in this sense Islam has no problem with secularism and it is completely comfortable with secularism. So there is no conflict between Islam and secularism at all. Islam endorses secularism and secularism endorses Islam. This is the situation between Islam and secularism regardless of it being declared or undeclared.
Democracy is a form of government in which people’s representatives manage the socio-political affairs of society. This system is a natural system. Islam is a religion of nature, and so Islam also accepts this form of rule. There are two different domains of human life: individual and social. In personal affairs, everyone is free to adopt any way of life, provided it is not harmful to the society. Islam allows personal freedom to every individual. There is no restriction at all in this regard, except that a person’s activities should create no problems for the society.
However, when it comes to the society, we should keep in mind that there are many people who form it. Here, everyone wants to live according to his or her own self. Islam gives us a very practical formula for this state of affairs. That is, in social matters the society has the right to decide how to manage social affairs. This formula is given in the Quran in these words: “Amruhum shura baynahum.” (42:38) This means: “[Those] who conduct their affairs by mutual consultation.” This is the formula of democracy according to Islam. It means that at an individual level everyone is free to act according to his or her own choice. But, as far as social affairs are concerned, they will be managed by way of social consultation. This is the true meaning of democracy, and Islam advocates this form of governance.
Democracy is not a religious concept. In fact, it is a social concept. Democracy is basically a secular formula, which means accepting the principle of non-interference towards religion. Democracy does not allow intervention in religious affairs. Religious affairs are strictly an individual’s own domain. In the system of democracy, religion is left wholly to the individual. Democracy covers only those affairs that are common to all members of society. This is democracy, and Islam accepts this form of democracy.
Some Muslims wrongly claim that Islam only allows limited democracy. That is, Islamic democracy does not allow freedom of expression, especially in religious affairs. For example, if someone wants to issue a negative remark about the Prophet of Islam, he will not be allowed to do so. But if he insists, he would be killed. However, this kind of thinking has nothing to do with Islam.
Islam allows complete freedom of expression. The only restriction being that freedom should not be used to cause physical harm to anyone in society. If someone claims that his sentiments were hurt, then that is not the concern of democracy. If someone feels hurt, he should manage his sentiments on his own, rather than demanding others to not hurt him.
Present democracy has adopted the form of holding elections. Islam also believes in this method. The only condition is that elections must be free and fair. If an election is free and fair, then Islam would accept it without any conditions.
In present times, some Muslim countries claim that they are republics which have adopted the democratic system of politics. But, the fact is that these countries have adopted democracy only in the partial sense. This kind of democracy is not acceptable in the present universal culture.
One principle of Islam is that in purely religious matters Muslims must adopt the teachings of the Quran and Sunnah. But in political matters, they should adopt the universally accepted norms. For example, in the matter of prisoners of war, the principle of repatriation will be followed. Any other method in this regard will not be acceptable according to Islam.
It is a fact that in the later history of Islam, Muslims adopted the dynastic pattern of rule. But, this was a deviation from Islam, and not in accordance with the true teachings of Islam.
The method of our scholars is to present a list of dos and don’ts, which the younger generation does not understand. Traditional scholars show Islam as a superstitious religion, instead of basing it on reason. Today’s youth have reason-based thinking. If the teachers of today use the language of earlier times, the minds of the addressee would not be addressed. This is a matter of communication gap. According to the Quran:
Speak to them in such terms as will address their minds. (Quran 4:63)
My experience is that if we talk to them in such a language that addresses them, then they do understand. Otherwise they will remain indifferent. So, it is an issue of the right kind of communication and not of dissatisfaction.
Source: The Seeker’s Guide
In my opinion there is only one problem facing present-day Muslims – that is, their self-styled concept of jihad. All other issues of intolerance and extremism have branched out from their misconceptions of jihad. The most important point for Muslims today is to know the importance of peace and to know that jihad is not needed in today’s age. The command for jihad, in terms of qital (war), is suspended. If in present times, we can achieve everything we want by peaceful methods, then why engage in qital or fighting? This is the basic problem that needs to be addressed. Trying to establish Islamic Shariah by force or through coercion is also an offshoot of this wrong concept of jihad. Muslims must abandon the violent method and work peacefully for constructive goals.
Source: The Seeker’s Guide
Patience is a great virtue without which a person’s aim to lead his life in this world with high ideals can seldom be achieved. The reality is that at every step an individual is faced with experiences so unpleasant and so provoking that they divert him from his true purpose in life – to the point of making him lose sight of his ideals.
This being so, if he allows himself to be provoked at every turn and becomes embroiled in every unpleasant issue, he will cease to be able to surmount the hurdles in his onward journey. He will just keep frittering away his time and energy in irrelevant matters.
The sole solution to this problem is the exercise of patience. Patience is that prolonged self-control which enables the individual to tread the path of restraint when he has bitter experiences, instead of allowing himself to be provoked into vengeful or retaliatory behaviour. It makes it easier for him to face life’s vicissitudes with equanimity and forge ahead on the path of truth.
The exercise of patience, on the one hand, is a solution to the problems faced by the individual. On the other hand, it is a major aid in the building of a superior personality. Those without patience fall a prey to negative influences, while those are patient develop positive personalities.
It should be emphasized that patience means neither retreat nor capitulation. It means rather curbing turbulent emotions in order to follow a course marked by sanity and wisdom. Being patient and using one’s mind makes it easier to determine which the most beneficial course of action to follow is.
Source: The Spirit of Islam
Hajj, one of the pillars of Islam, is a form of worship. For those who have the resources to perform Hajj, it is obligatory for them to do so once in their life time. It is not mandatory for those who have neither the ability nor the resources to undertake this pilgrimage.
To perform Hajj, one has to leave one’s home and travel to Hijaz in Saudi Arabia. The pilgrim then goes to Makkah and does the circumambulation of the Kabah. After that, he runs between two hillocks, called Safa and Marwa. He next stops at Arafat, where he casts stones at Jamrat. He then sacrifices an animal. In this way, different rituals of worship are performed in the month of Zul Hijja. All of this is what constitutes Hajj.
This Hajj is a symbolic form of surrendering oneself to one’s Lord. Through these acts of worship the pilgrim pledges to surrender himself before God, so that his life revolves around God alone, and to signal that he is ready to perform all kinds of sacrifice for the sake of God.
During Hajj, the worshipper remembers the two pious men who built the Kabah, Prophet Ibrahim and Prophet Ismail. He sees the historical places associated with the Prophet Muhammad. He spends some of his time in this environment where the history of Islam initially took shape.
In this way, Hajj becomes a means of bringing a person closer to God and his prophets. It reminds one of the lives of people who were reputed for their virtue, thus creating a living relationship with the history of Islam.
Hajj, moreover unites God-worshippers from all over the world. It refreshes the reality in the mind of the believers that however much their races and nationalities may be different, they all believe in the same God and in the same Prophet: this is a great source of unity. They might be living in different lands but being worshippers of God, they are all as one. Hajj is basically a form of worship of God, but practically there are many other benefits associated with it. One of these is fostering of unity in all the believers.
Source: The Spirit of Islam
Alms is a fixed amount which a person who is materially well-endowed has to give from his wealth at the end of the year. In this way, he purifies his possessions. By giving a part of his wealth in the way of God, he legitimizes the use of the rest for his own purposes.
The setting aside of a fixed amount from his earnings as alms is a practical demonstration or acknowledgement of the fact that the real giver is God. When God is the giver, His servant is obliged to spend from his wealth in the cause of God.
The law of almsgiving prescribes the taking of wealth from the wealthy and giving it to the poor. This, in effect, is a redistribution of wealth and, as such, is a way of reflecting the inequality in society. In this way, those who are wealthy are reminded of the fact that they are responsible for those who have received less in the division of wealth.
Almsgiving also buttresses morality. For one thing, one who gives alms avoids being miserly and having feelings of selfishness. It reinforces in him the spirit of giving, human friendliness and generosity. For another thing, the receiver of alms comes to regard others as his brothers and becomes their well-wisher, rather than feel jealous of them.
Since alms are given in the cause of God, that establishes almsgiving as one of the forms of worship. Apparently, it is given to human beings but, in reality, it links a person to God, creating a bond between him and his Creator. In spirit, giving in charity is a way of worship; in its external manifestation, it is an act of social service.
Source: The Spirit of Islam
The reality or essence of faith is discovery of God. When a person becomes aware of God’s existence and apprehends divine realities, that is true faith.
Such a discovery is no simple matter. God is the Creator and Lord of all things, He is the One who awards punishment and no one can escape His grasp. The discovery of such a God has a profound effect upon the whole life of the individual. His thinking is revolutionized to the extent that God becomes the centre of all his emotions.
As a consequence, the believer surrenders him being to God. God becomes the centre of all his attention. Now he becomes a person whose life and death are for God alone.
The result of this faith is that a person’s behaviour throughout his life becomes dyed in the hue of God. When he speaks, he is conscious that God is hearing him and when he walks, he takes care that his way of walking is not of one who struts arrogantly. When he deals with people, he is fearful lest he do anything unjust such as would incur God’s punishment.
As a result of this faith, a person’s entire life becomes oriented towards the Hereafter. In all matters, his eyes are on the Hereafter. In this world, instead of temporary gains, he makes the gains of the Hereafter the centre of his attention. When there are two sides to any matter – the worldly side and the otherworldly side, he ignores the consideration of this world and chooses what would be of value in the life Hereafter.
For him this faith becomes a source of limitless trust in God. At all times and in all events he puts his trust in God. Faith in essence is to have recognized the Lord when this recognition or discovery becomes a part and parcel of a person’s heart and mind. Then his whole personality is transformed. He becomes a new human being.
Source: The Spirit of Islam
Paradise is a place of divine blessings and Hell is a universal dustbin, where those whom God’s court has awarded punishment will be cast. There are all kinds of blessings in the present world but they are in an imperfect form. Paradise is the place where all these blessings will be there for everyone in a perfect form. Whereas the present world is not an ideal world, the world of Paradise is a completely ideal world. Those who arrive after passing the divine test in the present world will enter into the eternal life of Paradise where they will have all the comforts, luxuries and happiness they desire.
In Paradise, along with material blessings a person will also have mental peace and contentment. On the one hand, material blessings will be showered upon him, and on the other hand, all those disadvantages which caused him all sorts of restlessness and discomfort will be absent, for example, old age, disease, accidents, death, and so on.
Everyone is desirous of an ideal world right from the time of his birth. Everyone mentally cherishes the world of his dreams. But such a world can never materialize for anyone in the present life. After death, however, this world will become a reality for those fortunate souls who are held deserving of it according to their deeds in their lives before death.
In essence, Hell is totally the opposite. If Paradise is a place which gives all kinds of comforts, Hell is a place which gives all kinds of pain.
Source: The Spirit of Islam
Intention is of utmost important in Islam. No act, simply on account of its appearance of being commendable can be acceptable to God. God accepts only such deeds as have been performed with the right intention. No act done with evil intention is acceptable to God.
When a person performs some task solely for God’s pleasure and with the aim of being rewarded for it in the Hereafter, that shows he is a person of good intention.
On the contrary, when a person acts in a way that is ostensibly religious, with the hope of promoting some worldly interest thereby, receiving appreciation, gaining in popularity among others and finding a place of honour among them, that shows an evil intention.
Intention relates to one’s thinking or inner state. People may not be able to discover the inner state of a person’s mind when he performs a certain action. But God is fully cognizant of what is going on in his mind. He knows what kind of feelings he had at that time. People may mistake an evil act for a good act, but God has full knowledge of all things and will deal with everyone accordingly. He will reward a person exactly as he deserves.
The significance of intention is that of truth and meaningfulness. When something is lacking in truth and meaningfulness, it is of no value. Indeed, any act which is done without the right intention is valueless. It has no importance either in the eyes of people or in the eyes of God.
An act is worthy of esteem only when it is pure in intention. Any act done without the right intention is impure in nature.
Source: The Spirit of Islam
In the present world, every human being is free. God has not set any constraints upon a person. But this freedom is for the purpose of putting him to the test rather than allowing him to lead an unrestrained life. This freedom does not mean that a person should lead his life permissively and then die one day. Its purpose is rather that a person should lead a life of principle of his own will and intention. Of his own will, he should bind himself to obeying high moral principles.
The purpose of creating a human being in this way is to give him the opportunity to be the most superior of the creatures so that he may be credited with being one of those special beings who bound himself to living a principled life, in spite of having no compulsion to do so.
All things in this world are subjected to God. The stars and planets in space revolve in their orbits totally under the command of God. The trees, the rivers, the mountains— all these things strictly follow the plan laid down for them by God. On a parallel with this, the animals follow the pattern determined for them by their instincts. They are totally governed by their instincts. In this world human beings, as an exception, have been granted the blessings of freedom and power.
This freedom offers two different paths to a person. One leads him to becoming arrogant and insolent, and leading an unrestricted life. This would mean his failing in his test paper.
On the other hand will be those who make right and proper use of their freedom. Although there is no compulsion for them to adhere to divine principles, they will be successful in their test. They will be given rewards by God, such as no other creature can merit. They will be held to be those of God’s servants, who have earned nearness to God. And they will live a life of comfort and happiness eternally.
Source: The Spirit of Islam
The Quran is God’s word both in word and meaning. The Hadith is that collection of words and deeds which convey God’s message, but, so far as its words are concerned, those are the very words spoken by the Prophet. While the Quran presents direct guidance from God, the Hadith presents indirect guidance.
There are many books of Hadith, some of which are of particular importance. For instance, Sahih al-Bukhari, Sahih Muslim, Jami al-Tirmidhi, Sunan Abi Dawood, Sunan an-Nasai, Sunan Ibn Majah, Muwatta Imam Malik and Musnad Ahmad.
The Hadith constitutes an interpretation and elaboration of the Quran. In the Quran, mostly basic commands have been given, details of which can be learned from the prophetic traditions. Similarly, the Hadith gives us practical framework for the theoretical guidance of the Quran. The importance of the Hadith is such that it cannot be considered separate from the Quran.
The books of Hadith give commands and teachings relating to all the aspects of life, for instance, what a Muslim should be like in his intention and thinking. They specify the details of worship, set an example of how to deal with people in daily life—and in particular, how to address them. They define the limitations in food and drinks and explain what the family structure should be. They explain what the basis of social relations should be and how to settle life’s issues in a peaceable manner.
All those matters which relate to human life and on which success in this world and Hereafter depends, are set forth in detail in the books of Hadith. Without a study of the Hadith, we cannot complete the study of Islam and neither can we know the Islamic teachings for leading life in this world.
The corpus of Hadith is the greatest source of Islamic teaching after the Quran. Once a hadith is proved to be an authentic part of the legacy of the Prophet of Islam, we have to accept it as we do the Quran.
Source: The Spirit of Islam
The Quran is the book of God. The Quran, having been preserved in its original form, is a completely reliable source of divine guidance.
There are 114 chapters in the Quran. Everything that has been laid down in the Quran can be summed up thus: an individual should believe in the one God, and hold himself accountable to Him alone. He should discover that the Prophet Muhammad was a messenger who conveyed God’s guidance to humanity.
The Quran is a sacred book sent by God for everyone. It is a book for all because it has been sent by God, Who is the Creator of all mankind.
The Quran is not a new holy book. It is, in effect, a preserved version of the previous divine books. In this sense, the Quran is a book for all human beings and for all nations. The Quran manifests God’s mercy for all. It is the message of God sent by Him for everyone. The Quran is a light of guidance for the whole world, just as the sun is a source of light and heat for the whole world.
Source: The Spirit of Islam
A prophet is one who has been selected to represent God on earth. When God chooses a human being as His messenger, His angel comes to him to inform him of this selection. In this way, he is left in no doubt that he is indeed God’s messenger. Afterwards, God sends him His teachings through the angel so that he may inform all human beings of God’s will. The prophet is an intermediary between God and man. He takes from God His message and conveys it to human beings.
God has bestowed human beings with reason but, through reason alone, an individual cannot understand the deeper realities of the present life. So far as God and the world Hereafter are concerned, this is totally related to the invisible world and as such, these things are beyond human reason and understanding. What the prophet does is fulfil this need of every individual. The Prophet informs a person of the realities of life, and of the world Hereafter. In this way, he enables people to plan their life in the full light of divine knowledge.
From the time that people inhabited this world, the prophets started arriving in every age. They told humans of God’s will but, there are no authentic records of the teachings of the prophets of ancient times. The later circumstances failed to authenticate their personalities as factually historical and their books also suffered the same fate.
Finally, God chose the Prophet Muhammad as His Messenger. He was born at a time when world history had begun to be put on record. Subsequently, with the invention of the printing press, he became widely acknowledged as a historically established figure, and the Book divinely revealed to him, was preserved for all eternity. Ultimately, there was no possibility that any changes could be made in this divine book he had brought to the world. The Prophet Muhammad was the final messenger to humanity. No prophet will come after him.
Source: The Spirit of Islam
Monotheism or tawheed is the essence of Islam. Tawheed means oneness of God. It is a fundamental doctrine of Islam referring to the oneness of God in all its meanings. Thus, the declaration that ‘there is no God but only one God’ is called tawheed. God is not an abstract concept. He exists by Himself. He is a living and powerful God with perfect attributes. God alone is the Creator and Sustainer of the universe including human beings. There is no one worthy of worship other than God. No act in the nature of worship is lawful unless directed towards God. He is the one who fulfils our needs. He is always near us; He cares for us and we owe our existence to Him alone. There is nothing remotely like Him. The Quran thus enjoins us: “Say, He is God, the one, God the Absolute. He begets not, nor is He begotten; And there is none like Him.” (The Quran, 112: 1-4)
It is God alone who is behind the functioning of the entire universe. The following verse from the Quran very clearly states the concept of God: “God there is no deity save Him, the Living, the Eternal One. Neither slumber nor sleep overtakes Him. To Him belong whatsoever is in the heavens and whatsoever is in the earth. Who can intercede with Him except by His permission? He knows all that is before them and all that is behind them. They can grasp only that part of His knowledge which He wills. His throne extends over the heavens and the earth; and their upholding does not weary Him. He is the Sublime, the Almighty One!” (2: 255)
Monotheism is to believe in the fact that all power lies in the hand of one God alone. He is the only possessor of all powers. Nothing can rival Him as a source of power or love. In Islam, no mediating power of any kind exists between the Creator and His creation.
Belief in Tawheed makes a person humble and modest instead of being proud and arrogant. This is because belief in one Great God implies that man is His humble servant and that modesty alone befits him. Believers know that they must submit to God, on whom they depend entirely. Submission to one God results in individual freedom and dignity, for, all human beings become equal and all deserve our respect.
Further, belief in one Creator gives a sense of oneness with all creation. It gives the believers confidence; for, they trust in God and believe that nothing can happen unless God wills it. Life and death are entirely in His hands. They remain content because they believe that power, wealth and success come from God alone. He gives them to whom He wants and takes them away from whom He wants. Tawheed thus brings about a unique blend of submission to God with human dignity and freedom.
Source: The Spirit of Islam
