The Vision Of Islam - Internet Archive

T h e Esse n ce of R e ligionIt is a situation of love and fear in which man runs towards the veryBeing he fears, hoping to receive from Him His divine blessings.It is a state of mental anguish, yet at the same time it is a state ofcomplete solace.Thus we learn that prayer is basically a psychological experiencerather than an external event. Man, in the last analysis, is a sensitivethinking being: so in its definitive form, prayer in relation toman, is the expression of an inner state rather than of an externalhappening. The Prophet has clearly stated that “righeousness is athing of the heart.” According to the Quran, the essence of worshipis to be God-fearing. This finds expression in a hadith. Once theProphet observed pointing to his heart, ‘The fear of God lies here,’(At Taqwa ha huna) (Bukhari).The Quran states: ‘O men, serve your Lord Who has createdyou and those who have gone before you, so that you may guardyourselves against evil’ (2:21).Worship, in terms of external expression, means bowing beforethe Sustainer, while in its inner sense it stands for that deeprealization of and strong attachment to God in which man is soinvolved that he can experience the very presence of God. TheProphet is reported to have said, “Pray to God as if you are seeingHim.” (Mishkat, Chapter on Faith). According to this saying, themost sublime form of worship is that in which the worshipper is solost in thoughts of God that he finds himself very close to Him. Hisapprehension of the divine presence should be as keen as if Godwere actually seeing him. This state of psychological proximity isthe most sublime state of prayer.All rites of worship are aimed at arriving at that state. Thepostures to be adopted in the performance of these rites areordained by God Himself. Anyone who asserts that it is possible topray to God independently of these God-ordained rites, is makinga false claim. Without performing these rites, no one can become aworshipper, in the real sense of the word. Although man is anothername for that particular soul which is not visible to us, it is alsoa fact that man’s existence cannot be conceived of in this world11

T h e Vi s i o n o f I s l a mwithout a human body. Similarly, worship may be a psychologicalreality, but it cannot be conceived of without external, Godordained religious rites.Although the word ‘worship’ covers the entire Shari‘ah, inthe sense that it embraces whatever man does to follow God’scommandments and to seek His pleasure, it is his adoration forGod which provides the stimulus for all of his actions. Basicallyand primarily, worship (Ibadat) denotes this particular relationshipbetween man and God. When a man is saying salat he is directlyengaged in the worship of God. He bows before the AlmightyWho has no equal. Whereas, when he obeys God’s commandmentsrelating to moral and social dealings with his fellowmen, he fulfilshis duties in relation to his fellowmen. From the point of view ofperformance, these requirements are as obligatory as particularacts of worship. But the difference in nature between the twomust be kept in view, for otherwise the true concept of religioncannot be properly understood. While human duties are alwayscontingent upon circumstances, religious duties are absolute.Let us take an example to clarify the above statement. If,according to God’s law, it is the duty of a Muslim to distribute tocertain entitled people whatever he receives in inheritance, thisdoes not mean that everyone must strive to acquire property sothat this religious obligation may be fulfilled. It means ratherthat if a Muslim should receive an inheritance—some propertyor wealth—his faith demands that he deals with it according tothe commandment regarding inheritance. It is a duty which isobligatory only on having inherited something, far from it beingincumbent on every individual in an absolute sense, as worship is.This explanation of worship makes it clear that the relationshipof love and fear of God is not just to serve as an “incentive” inpractical life, but is rather the actual goal that we must strive toachieve in this world. All our acts have one aim—to become themeans to the psychological discovery which is known as ‘enteringinto a relationship with God’ and ‘reaching God.’ That is to say thatthe relation between God and man is not just one of supposition12

T h e Esse n ce of R e ligion(e.g. if we repeat certain words and actions, God in heaven will bepleased with us). Far and beyond this there is a direct link betweenGod and man. This attitude of adoring servitude, in its externalform, is obedience to God’s commandments, but its inner realitymeans carrying man to the point where he can ‘meet’ God, wherehe may whisper to his Lord, where he may cry and break down inHis presence, where he may feel that he is prostrate at the feet ofhis Creator. To find God thus in this life is the highest and mostsublime reality of religion. The aim of all rites and commandmentsof religion is to raise man to this level. One who finds God thusin this world, will surely find Him in the next world; one who hasfailed to find Him on earth should not expect to find Him in theworld hereafter.What are the signs of having found this spiritual wealth? Oneof the signs is that man begins to receive divine provision (20:131).In complying with God’s commandments, whatever you do isapparently a matter of your own choice: you may or may not carrythem out. But during the performance of these acts, or rites ofworship, one experiences particular inner feelings which are not amatter of one’s own choice, that is, one cannot produce them onone’s own.Then where do these inner feelings come from? These actuallycome from God. This is ‘food’ for the believer without which hisspiritual personality could not be developed. It is like the divineprovision which Mary received directly from God when living inthe care of the Prophet Zakariya (Quran 3:37). When you observea religious practice, you become aware of a special kind of feelingwithin you. This feeling is a reward from God for your gooddeeds. God does not give His best reward on credit! He gives iton cash payment. The believer receives it the very moment hemakes himself deserving of it. When our Lord accepts any of ourdeeds, we surprisingly experience spiritual, nay angelic, feelingswithin ourselves. This is the introduction to Paradise that God haspromised to righteous believers. It is the fragrance of the Gardenof Paradise which believers find in this world. Although these inner13

T h e Vi s i o n o f I s l a mfeelings take the form of a spiritual anguish, they are more piquantby far than anything in this world. They cannot be compared withworldly delights. Intuition tells us that these inner feelings arereflections of that superior, divine reward which is called Heaven.It is said, therefore, in the Quran that the Heaven into which thebelievers will enter in the Hereafter will be a “known provision”(37:41) to them. It will not be a thing unknown, but a thing withwhich they were already acquainted in the life of this world:“He will admit them to Paradise He has made known to them”(47:6).According to Abu Saeed Khudri, the Prophet once said: “Theman who goes to Heaven will recognize his home even better thanhe recognized his house on earth.” (Bukhari).When men give charity “with their hearts filled with awe ”(23:61); when they are able to recite the Quran in such a way thattheir eyes are “filled with tears” (5:86); when, while intenselyremembering God, they “forsake their beds to pray to their Lord infear and hope” (32:16); when they experience such painful momentsas realizing the truth of what is stated in the Quran: “ and thelove of God is stronger in the faithful” (2:165); when they have themost sublime spiritual experiences; when some hidden truths areunveiled before them; when, with restless hearts and quiveringlips, they call their Lord with such inspired words as had neverbefore come to their lips, then they are actually receiving divineprovision from their Lord. They are tasting one of the many fruitsthat their Lord has reserved for them. In this world these fruitstake the form of spiritual experiences; in the next world they willtake the form of heavenly rewards. Then the faithful will feel thatthese are the very things of which they had been given a foretasteon earth: “Whenever they are given fruit to eat, they will say: ‘Thisis what we were given before,’ for they shall be given the like.” (2:25)What the people of Paradise are going to receive in the lifehereafter has already been introduced to them in the life theyleft behind. How foolish it would be if they imagined that in thenext life they would be introduced to tastes, with which they had14

T h e Esse n ce of R e ligionbeen previously unacquainted. Similarly, if in this life you have notpreviously passed through phases of feeling yourself to be nearerto God than to all others, how can you expect proximity with Godin the Hereafter? Surely, prayer deserves such a great reward as willcool the eyes of the worshippers in the Hereafter. But this rewardwill be shared only by those who had known in the world suchprayers as had been alluded to by the Prophet: “I found the balmof my eyes in worship” (Nasai).The Demands of WorshipWhat God desires of man, first and foremost, is that he displayhumility in His presence. It is this attitude which is called worship.But man has not been created in a vacuum; he has rather been placedin a world full of diverse circumstances. It is necessary that thisspirit of worship should be evinced, no matter what circumstanceshe faces in this world.1. The first aspect of this relates to his own person. In thecourse of normal living, whenever he is faced with twooptions, one path leading to God and the other leadingto self, his spirit of worship compels him at that point torenounce the latter path and take the one which is pointedout to him by God. This happens when he has surrenderedhis being in all respects, in the physical as well as thespiritual, before the God to whom he has already bowedpsychologically. This manifestation of worship is relatedto one’s own self, another name for which is submission.Occasions for such submission will occur at home, in theoffice, in the market, and in all other such places where thefaithful may be faced with making a choice between godlyand ungodly ways.2. The second aspect of worship relates to the externalworld, that is, to non-Muslims. The precarious conditionsof all those inhabitants of this world who have not yet15

T h e Vi s i o n o f I s l a mestablished contact with their Lord, and, as a result, aredrifting to a dangerous end in the hereafter, forces thebeliever to bring them to that path of worship which hehas chosen for himself. It is the aspect of worship whichmanifests itself in relation to the common man. Anothername for this duty of the believer is bearing witness to thetruth or conveying the message of the Lord. The faithfulare expected to obey the commandments of God so faras they themselves are concerned. And in relation to nonMuslims they are responsible for conveying God’s messageto them.Now let us take the first manifestation of worship, i.e.submission. It can be divided into two major categories: theindividual and collective (or social). Individual obedience meansobeying God in those matters which are related to the personal livesof the faithful. It covers all those commandments which pertain tomorals and dealings with others, like speaking the truth, keepingone’s promises, being honest and trustworthy, upholding justiceand equality, being humble, giving full measure, paying everyone hisdue, being a well-wisher of all, in short, all those virtues which arerelated to man’s personal life and all those situations in which manmust make his own decisions. In all such cases, compliance withdivine injunctions means submitting individually, surrenderingto the will of God in one’s own personal affairs. A Muslim is notallowed to disobey God once he knows God’s commandments inrelation to his personal life, and once he is in a position to obeythem. The Quran states:It is not fitting for a believing man or woman to exercise anychoice in his or her own affairs once God and His Messenger havereached a decision upon them. Anyone who disobeys God and HisMessenger is in manifest error (33:36).This individual obedience to God is an obligation which everybeliever must fulfil. No man can ever be regarded as a worshipperin the eyes of God unless in his practical life he obeys thecommandments imposed upon him by God which relate to his life16

T h e Esse n ce of R e ligionand his circumstances. If “worship” in essence means submissionof the inner self then, in external respects, man is required to makea complete surrender to God of his outward self. In other words,man should mould his external life entirely on the pattern indicatedby God. It is the duty of all believing men and all believing womento reject other inducements and to submit totally to God in allmatters that they face in this life:O believers, submit all of you wholeheartedly, and do not walkin Satan’s footsteps; he is your sworn enemy (2:208).The second category of commandments, for which wehave chosen the title Ita‘ah (submission), may be termed socialcommandments. These are commandments the obeying of whichdoes not depend upon the will of an individual believer. These canbe carried out only when the whole of society is prepared to acceptthem. That is why such commandments have always been sent byGod only when the believers had already established a politicalorganization among themselves, and when they were in a positionto enforce such social laws. Thus the social laws of the Shari‘ah areaddressed to any Muslim society which is invested with authority,rather than to individual believers who have no political power.We find in the history of the Israelites that so long as they wereunder the rule of the Copts of Egypt, they were not given the legalcommandments which appear in the Old Testament. Only whenthey had left Egypt for the Sinai desert and acquired the statusof an independent, authority-invested group, did God send Hislaws to them (Exodus 15:25). Exactly the same course was adoptedin Arabia. During the Makkan period, when the faithful were aminority with no authority, only the basic part of the Shari‘ah wasrevealed, for the establishment of which no political power wasrequired. Every Muslim could adopt those laws in his life by hisown personal decision. The rest of the Shari‘ah continued to berevealed according to the circumstances. That is to say, detailedcommandments regarding social life were given in Madinah oncethe faithful had acquired temporal authority there.The order in which these laws arrived shows that ordinarily the17

T h e Vi s i o n o f I s l a mfaithful are bound to follow only those Islamic laws which wererevealed before their having reached political power. The carryingout of the rest of the laws becomes obligatory only when thefaithful can, from the seat of government, enforce these laws withauthority. The revelation of the Shari‘ah laws, in accordance withthe gradual expansion of the Islamic field of activity, itself showsthat these laws are not required to be obeyed in the absolute sense,but only in relation to circumstances. These are always determinedin relation to the actual circumstances of the individual or groupaddressed.The truth is that social and political commandments aredirected only at those groups of believers who are in a position tocarry them out. Believers with a limited sphere of power are notrequired to enforce religious laws on a social or national level. Asystem can be implemented in practice only by those who havealready accepted it. This implementation, moreover, will beaccording to their capacity of acceptance.One clear principle of the Shari‘ah is that “God does not chargea soul with more than it can bear” (2:286). That is to say, no one ischarged with a responsibility which is beyond his capacity to fufill.To assign responsibility to anyone which is beyond his capacityis not God’s way. Then how can believers be asked to obey laws,which they are not in a position to comply with? If, taking intoaccount all the details of religious laws, the claim is made that it isobligatory for believers to carry out and enforce all these laws in allcircumstances, it will amount to saying, for example, that it is theresponsibility of each and every Muslim to try to acquire all thosefinancial assets on which Zakat (almsgiving) has been fixed, so thathe may carry out the duties in relation to Zakat.All the commands of religion are of equal value in terms ofform, but their applicability is determined by circumstances.For instance, one command of the Quran is to “pray regularly,”another is to ‘pay Zakat.’ Apparently both these commands areequal in importance just as both are in the imperative tense. Buttheir relevance to different individuals is not always the same.18

T h e Esse n ce of R e ligionThe command to pray regularly is an absolute command whichis obligatory on each and every believer, while the commandregarding Zakat is conditional, that is, it is obligatory only whenone possesses enough wealth to come under the law of Zakat.That is, if a person possesses items taxable under Zakat law, thisobligation to pay Zakat will be applicable to him in the absolutesense, just as the order to pray is obligatory for all. But a personwho is not in possession of items taxable under Zakat is neitherrequired to pay Zakat nor is he ordered to acquire taxable items sothat he may be able to obey the law on Zakat. What is desirable isthat the believer should be active in carrying out duties which areapplicable in the present rather than engaging in such activitieswhich may be applicable to him in the future, in different sets ofcircumstances.We learn, therefore, that there are a number of religious dutiesthat are not to be enforced in the absolute sense, being applicableonly in relation to circumstances. As the circle of believers goeson expanding, so also do the demands of religion. If there wereonly one single believer, only that part of religion would beobligatory upon him which related to his person. In this instance,the sole object of divine commandments would be his ownperson. When the believers increase in numbers to one or severalfamilies, then this whole group will be the addressee of the divinecommandments. And when a group of believers attain the statusof an independent, autonomous society, then it becomes the dutyof the whole society to fully carry out the commandments of Godregarding social matters. Since such commands cannot be carriedout without authority at the social level, whenever these socialcommands become applicable to a society of believers, it becomesthe duty of the believers to select a political leader in order to carryout the divine laws governing social life under his leadership.All Islamic commandments are the expression of some innerreality. When faith is rooted in the heart, it reflects on the humanpersonality. Yet its external expression is in proportion to the scopeoffered by external circumstances. Interrelationships between19

T h e Vi s i o n o f I s l a mbelievers is also of a similar nature. Though it is not possible tostructure them in a hierarchical way, they may still be broadlydivided into three main stages, for the sake of understanding it.The first stage is that of exhortation. The crux of it is that everyMuslim should have in his heart sincerity and well-wishing forevery other Muslim (Bukhari, Muslim). In the words of the Bible,he should become his brother’s keeper. (Genesis, 4:9).A Companion named Jarir once came to the Prophet. The lattersaid, “O, Jarir, extend your hand.” Jarir asked him the reason. TheProphet said: “So that you may surrender you

Nov 19, 2019 · —The Quran, 3:19 Worship What God most earnestly desires from human beings is worship. The Quran says: “I have not created jinn and mankind except to worship Me.” (51:56) There are numerous such verses in the Quran which elaborate on how the prophets were sent for this very purpose,