Introduction
The book “Ta’rif-e-Aam bi-Din il-Islam” was written in Arabic by the renowned Syrian Scholar Shaikh Ali Al-Tantawi, first published in the sixties, since then it has been translated into many languages and reprinted several times, the world over. Shaikh Ali Al-Tantawi grew up in Syria at the beginning of this century. He always expresses great admiration and gratitude to his father Shaikh Mustafa Tantawi, who was a leading Faqih (jurist) in his country. According to Shaikh Ali Al-Tantawi, people in those days were either Shaikh’s (scholars of Islam) or Effendis (Arabs who had “received a secular education). The Shaikh’s were uninformed about the modem sciences of the Effendis, whereas the Effendis were ignorant of religion. Fortunately, Shaikh Ali Al-Tantawi was among the few to have received both types of education. Some years ago, Shaikh Ali Al-Tantawi wrote a book entitled: “Religious Reform”, wherein he discussed the need for religion and referred to the mooted question of whether man can live without religion. According to Shaikh Ali Al-Tantawi such questions can only be answered by counter-questions, such as whether it is possible for man to lead a material life, casting off all his inner emotions of love, and admiration of nature and her beauty. In this context the author also discussed the values of western philosophers and thinkers such as Kant, Newton, Pascal and Goethe. To disprove the statement made by some of them that the universe was created by accident the author gave the following example:
If we were to place five balls, four white and one red in a bag, the probability of taking out the red ball the first time would be one in five. Similarly, if there were nine white balls, the ratio would be one in ten. But if one were to place an unlimited number of balls in the bag, the probability of picking out the red ball would be one to an unlimited number. Therefore, we cannot say that the red ball could be picked at the first or even the hundredth attempt. So how could the planets that orbit on a set course without colliding with one another have come into existence by accident? Therefore, there must be a Divine Power behind them.
In 1936 Shaikh Tantawi went to work as a secondary school teacher in Iraq where he was assigned to the teaching of Arabic literature and religion. It was during this time that he felt the need for a simple and comprehensive book on Islam. He decided to campaign for this idea, and wrote many articles urging the Ulema to compile such a book. But no one responded. Many years passed. Meanwhile, other scholars who, like the Author, were also well read in religious and secular studies had decided to write books on Islam. While many of these were excellent, a simple and comprehensive book on Islam had still not been published. In 1966 the author wrote an article called “A General Introduction to Islam” which was published in the journal of the Muslim World League at Mecca, and caught the attention of a minister in the Saudi Arabian government, Mr. Muhammad Umar Tawfiq. He immediately advised the Muslim World League to commission the services of Shaikh Tantawi to write this book. So finally, Shaikh Tantawi took up this long-awaited task. He worked on the book during one full summer vacation and an academic year. Having finished writing all the chapters of the book, complete with footnotes and quotations, it only needed to be given the final touches. The author placed the manuscript in three large envelopes and went off to Jordan to spend his summer vacation. He carried the envelopes around with him carefully until his arrival, but once he was there, and was busy meeting friends and relatives, he forgot all about it. Alas, during this time the manuscript was lost. He searched for it everywhere, and even asked all the taxi drivers in town if they had seen it but in vain. Once he had got over the distress of losing the manuscript, Shaikh Ali Al-Tantawi set to work afresh. By the grace of God, he was able to produce this book within ten days and he wrote it with one source of reference, the Holy Quran. The author gave this edition of the book the title “Ta’rif Am bi-Din il-Islam” [A General Introduction to Islam]. He had intended to write two more parts in order to explain other aspects of Islam, but due to the pressures of a demanding schedule and illness, he was unable to do so. May God bless his soul at eternal peace, while his work continues to inspire all those interested in correct understanding of Islam.
Syed Shabbir Ahmad (late) not only himself translated it in to Urdu but also got it translated to English through Prof. Raja F.M. Majed (1924-2000), both Urdu and English translations have been published by Quran Asaan Tehrik, Lahore. This classic book on Islam is being reproduced here with permission for the readers of DJ. The complete book can be downloaded in English and Urdu from the link given at end in reference.
A word of Caution!
This book is not meant for scholars and jurists, it is for those Muslims who want to properly understand their faith, or non-Muslims who want to understand Islam as preached and practiced by Prophet Muhammad (Pbuh) in the light of Quran.
Islam has an argument, reason and proof for everything. A Muslim, therefore, is neither afraid of polemical dialogue nor avoids it. At the same level, Islam expects reason and proof from all those who claim to advance arguments against Islam: Tell them, Bring forth your arguments (of what you state) if you are in the right (Quran;2:111)
Some Misconceptions
What is NOT demanded by Islam!
- Islam does not demand from a Muslim to give up the world altogether.
- Islam does not expect Muslims to be ignorant, lacking in knowledge of their faith and other branches of knowledge.
- Nor does it require one to make the mosque a permanent abode, never to leave it.
- Islam also does not insist that one should live in a cave and spend his whole life there Not at all.
What Islam EXPECTS from the Muslims!
- To inhere in their best civilization and matchless culture in a manner that they surpass all the civilized nations of the world.
- They should be the most prosperous of all as far as the different branches of knowledge are concerned.
- Invite the humanity towards Islam, by conveying the message with wisdom, peacefully, in a logical and convincing way. They should argue with them in ways that are best and most gracious.
- To use the right of retaliation to any injustice or oppression with equality, not exceeding the limits forgiveness and patience is however preferable.
- Not to kill the innocent people of any faith (including own self, through suicide) except by law, they don’t have to create mischief on earth by creating anarchy or disturbing the peaceful coexistence.
- Warfare against injustice and oppression and self defence is permissible, to be declared by the Islamic State but the rules lay down for its conduct by Shari’a (Islamic Law) be strictly adhered to. Those who surrender or do not fight or remain neutral are not be disturbed. The prisoners are to protected and provided peace and security.
- To fulfill all bilateral and international accords (like UN Charter) for peace and stability of humanity.
- To treat all members of society with equality fairness and justice.
- Non-Muslims in the Islamic society enjoy complete protections and freedom to practice their faith.
- The places of worship of other religions are to be protected.
- Do not abuse or degrade the god/ gods of non-Muslims
- Do not use coercion against non-Muslims for conversion to Islam.
- Do not call other Muslims as apostate or unbelievers because, if a Muslim fails to perform some of his obligations and is negligent in practice or commits some such actions as are forbidden, yet he believes in the liability of all obligations and the impropriety of all unlawful deeds, he will continue to be a Muslim but a sinner. [The concept of Takfeer i.e. declaring a non-practicing Muslim to be apostate to justify murder is rejected by majority of scholars and is against Islamic Consensus]
Choosing A Course
An Allegory
Imagine that you are traveling alone on a road which eventually divides into two: one track is bumpy and difficult, while the other is a smooth and comfortable path, sloping down to a plain. The first road is uneven, rocky and full of thorny bushes and hidden dangers. It is also steep and hard going. However, the authorities have put up a notice at the beginning of the track which reads: Even though this road may initially seem difficult, it will eventually lead you to your destination. As for the second road, it is well-paved and both sides are lined with fruit trees and flowers, and there are plenty of cafes and places of entertainment. The traveller on this road will find everything he needs to satisfy his senses. But the notice at the beginning of this road warns: This is a dangerous and destructive road. it leads to a chasm and certain death. Which of the two paths would you choose to take? More often than not, human nature opts for the easy way because it seems effortless, enjoyable and does not involve any suffering. It prefers to go its own way and to free itself of all commitments and responsibility. God has created this human instinct, and everyone, if left to himself, would follow the second path. However, the human mind intervenes at the junction of these two roads and applies the brakes. It urges Man to reflect and weigh up his options. Will he choose to enjoy short-lived pleasure followed by unremitting pain, or a brief and temporary period of pain, followed by eternal bliss and joy? Eventually he will choose to take the first road.
Illustration of Comparison of Heaven and Hell
These examples illustrate the comparison between heaven and hell. The way to hell is full of pleasures enjoyed by the human heart: temptations such as seductive beauty, sensuous pleasure and wealth, derived no matter from what source, and the kind of material pleasure sought after by so many. Besides this, unlimited freedom of action and renouncement of all forms of control are also experienced on this path, as human beings tend to crave this kind of freedom from all forms of restraint. The path to paradise is certainly no bed of roses. One has to face untold hardships and suffering and to abide by many restrictions and the desire to resist the cravings of the heart. However, whereas the consequence of indulging in what are the temporary pleasures of life lead to constant suffering in hell, the reward for following the more difficult path is eternal joy and pleasure in the life hereafter. It’s rather like a student on the eve of his exams. He is reluctant to leave his family who are watching television, but he has to get on with his revision. However, after this temporary displeasure, he will enjoy the fruits of his success. Another example would be the case of a sick man who has to “give up certain delicious foods. His reward is that he will regain his health. God has set the two paths before us and He has created the faculty within us to enable us to distinguish between the two so that everyone, regardless of his or her educational background, has the ability to discriminate between good and evil. This means that in the same way as when we do something good we feel a sense of relief as we have a clear conscience, we equally feel upset when we do something wrong. This faculty is not restricted to human beings; animals have it too. For example, if you throw a piece of meat to a cat she will eat it in front of you in a perfectly relaxed way. But if she snatches the meat from you, will run off to a corner and gobble it up on her own so that you won’t see and grab the meat back!
So we can see from this example that in the first instance the cat’s conscience is clear because she feels the meat has been given to her, whereas in the second example her reaction shows she knows instinctively that she has acted aggressively. In other words, the cat has distinguished between right and wrong, and what is lawful and what is prohibited.
A dog too will come and lick his master when he has done something good as if he is asking him for a reward. But when he misbehaves the dog looks sheepish, as if he regrets what he has done or expects to be punished. This is the interpretation of the verse in the Holy Quran which says:
Have We not shown him the two paths (of good and evil)? (Quran; 90:80).
Guidance of Humanity Choice
God has appointed certain men to preach to and guide mankind on the path of paradise. They are the prophets. The path to hell also has those who lure men to it. They are God’s adversaries. The Ulema (scholars and religious leaders) follow in the prophet’s footsteps. Hazrat Fatima (R.a) daughter of our Prophet Muhammad, (Pbuh), did not inherit property or wealth from him. The ulema inherited the dawah (the task of spreading the message of his religion) from him. Whoever fulfills this task with absolute sincerity and to the best of his ability deserves the honour of this inheritance. Da’wah is difficult, given man’s strong desire for freedom, which religion wants to restrain. Religion endeavors to curb human nature when it gets out of control and indulges in every pleasure. Religion readily responds to any temptation to commit sins or behave immorally. Human nature is rather like a reservoir full of water, situated on top of a high hill. It’s easy to destroy the reservoir: you merely pierce it with something sharp and the water will overflow in no time, flooding the valley below. But if you want to refill the reservoir, it’s a different matter. You will need to go to a great deal of trouble, install a pump and spend a vast amount of money. Here’s another example to illustrate human weakness. If you want to bring a heavy boulder to the foot of a mountain, all you need do is to push it slightly and it will roll down, but getting it back to the top is a tremendous task! And that is the way of human nature.
A friend who is not adhering to a religious path might tell you about a beautiful woman who performs dancing shows in the nude, and you might be tempted to go along and see her. If a religious person were to come along at this point to advise you against seeing the woman, you might find it difficult to resist temptation and listen to his advice. Those who spread evil hardly have to exert themselves at all in order to spread their mischief, whereas those who uphold moral values and noble actions have to make a tremendous effort. The evil monger has all the factors which play upon human weakness at his fingertips: feminine charms unashamedly exposed sexual arousal and easy access to whatever appeals to the senses.
How can the preachers of Islam compete with all these attractions? What do they have to offer in their place?
Simply restraint and moderation. You may find yourself looking at a girl who is not wearing the Islamic dress, which Muslim women are required to wear, and you might fantasize about the shape of her body. At that point a preacher would ask you to lower your gaze and not to look at her.
Another example is of a businessman who finds the practice of lending money at a high rate of interest the best and quickest way of making money. But the preacher would advise him not to make money in this way. An employee might notice a colleague accepting a bribe equivalent to six months’ salary and imagine how much he and his family would benefit if he did likewise. The preacher, however, would intervene at this point advising him to restrain himself from carrying out such an action. Spiritual teachers advise all such people, warning them to keep away from temporary pleasures that cross their way, to give up temptations in the physical world for the sake of the unseen: that which they cannot perceive at that moment. They encourage them to control their weak wills and the desires of their hearts, even though this is a tremendous task and a heavy burden. It should not be a wonder that we describe religion as a heavy burden. Indeed, Allah the Almighty has described it like this in the Holy Quran:
Behold, we shall bestow upon thee a weighty message (Quran;73:5).
Every noble act weighs down the human soul. In the example we looked at, of the student leaving his family watching television in order to revise for his exams, he was no doubt fed up! It is also hard for someone who is a student of knowledge to detach himself from a social gathering when he is enjoying himself, for the sake of reading and teaching. The same goes for a person who is awakened at dawn to perform fajr (dawn prayer). Likewise, a man who sets out on the path of jihad (endeavour hard for the cause of God) also takes a great burden upon himself, when he says goodbye to his wife and family. We therefore find there are far more unrighteous and unworthy people around than the other way round. Those who remember God and let Him guide them are far fewer than those who opt for the easy path. And this is why it is harmful for us to fall blindly in line with the majority: Now if thou pay heed to the majority of those (who live) on earth, they will but lead thee astray from the path of God (Quran;6:116). However, if scarcity and rarity were not qualities of eminence and superiority, diamonds would not be hard to find and coal would not be in such abundance. Nor would great men of genius, brave heroes and men of distinction be so few and far between. For many generations, prophets and men of true knowledge have urged us to follow the right path, while the corrupt and virtue-less have tried to mislead us. And in fact, we have the faculty within us to go either way. There is a part of our inner selves that accepts the teachings of the prophets, and another part that is influenced by those who have been misled. The human intellect is the side that understands truth and the way of the prophets; and there is another side that provokes us into wrong-doing.
What’s the difference between the mind and the soul? you may ask. I do not claim to provide here a clear definition to clarify and distinguish one from the other and even science has failed to throw a light on them. However, I shall try to explain.
Body & Soul
We all say. I said to myself or My mind told me (or. my intellect).
But what is you and what is yourself?
And what is your mind?
Even though these things are still not clear to us, and I am not going to discover something unknown, I shall attempt to give a tangible example. The human body is in constant change, and cells which lived in it years ago no longer exist (like the water flowing in the river at any point, changes every moment but the river stays). The self is the same: its hopes, aspirations, pains and sufferings are constantly changing. At this point you may well ask which part of the ‘I’ is unchanging?
It is the soul and your next question may be What is the soul?
God has revealed knowledge to us about many mysteries of the human body: the functions of our limbs and cures for many diseases. He has also informed us about sicknesses of the human self (nafas).
He has told us that some selves (nafas) are more prone to doing wrong (nafasamara), while others are self-critical (nafaselawama); in contrast, other selves are completely satisfied and peaceful (nafasemutminah).
He has also told us that every human (self, nafas) tastes death. But the Almighty has not disclosed anything concerning the human soul, as this knowledge belongs only to God. The soul is not affected by limits of time and space. For example, a person in your presence may drop off to sleep for fifteen minutes. And yet in that time may have traveled to America or India, lived there for twenty or thirty years and experienced tremendous joys and sorrow. But how could a span of twenty years or more possibly be contained in fifteen minutes? This example shows how we can undergo great suffering or enjoy blessings beyond the grave. The soul itself is not affected by anything not even disease or health. It was in existence before it was committed to this body and to this self and it will remain even after we depart from our bodies and after the self has vanished.
Conflict of the Mind and the Self
Here is another example of the conflict between the mind and the self: You may be warm and cozy in bed, fast asleep on a cold night when the alarm goes to wake you up for dawn prayer. At that moment an inner voice in you tells you to get up and pray. Just as you’re about to get up, you hear another inner voice which says Why don’t you sleep for a bit longer? But prayer is better than sleeping, the first voice intervenes. It would be lovely to go on sleeping, the second voice retorts, and there’s plenty of time. You can be a few minutes late. And so the battle between the two voices continues: Sleep! Get up! Sleep! Get up! The former is the mind and the latter is the self. This kind of situation shows up in many shapes and forms. It is the kind of hesitation that comes over a person who wants to jump across a wide ditch. He would like to get across, but is afraid of falling. He hears two different voices in his inner self: Jump! Don’t jump turn back! If he responds to the voice that tells him to jump, he will get to the other side. But if he hesitates and waits for the voice that tells him to turn back, and then decides to jump, he is bound to fall into the ditch. In every situation like the ones above, we find ourselves having to make a choice. At times like this, good reason can only prevail if we have faith. It is only when we have Iman (faith) that we can achieve victory of the mind over the body. The force of Iman is proportional to the victory of the power of your mind. However, this does not mean that the mind can always conquer the desires of the body, and that a Muslim will never make mistakes.
The Realistic Faith
Islam is a compassionate religion, it is a practical faith, based on the realities of life. God has not created human beings to be angels, devils, domestic animals or wild beasts. Angels have been created to obey and worship; devils, for disobedience and blasphemy, and domestic and wild beasts are not bestowed with the power of reasoning, but with instincts. This means they are not under obligation to obey the divine commandments and will not be held responsible for their actions. We do not belong to any of these categories. So what are we? What exactly is a human being? Every human being is a unique creation containing some angelic, devilish and even animal-like characteristics. His angelic qualities are predominant when he sincerely worships God and establishes a close relationship with Him. Such a man is like the angels: “who do not disobey God in whatever He has commanded them, but (always) do what they are bidden to do” (Quran;66:6). But if a human being turns his back on or shows contempt for his Creator, or worships more than one God, he will fall victim to negative and harmful influences. When such a man gets angry he acts like a wild man, his sole aim being to beat his enemy at all costs, even if this means attacking him physically. On such occasions, a human being behaves like a wild beast. Likewise, if a man is unable to control his sexual urges, the animal side of his nature takes him over completely.
These two tendencies form the basis of human nature, one inclining towards good and one towards evil. God, however, has endowed man with the power of reasoning and the will to choose which way is best. If he is able to use his willpower and exercise good sense he will be amongst those who enjoy eternal happiness in the life hereafter. If not, he will bear the consequences and suffer. The self by its very nature is inclined towards freedom. However, religion restricts this freedom in order to discipline the self. Without such restriction, we could lose all good values and the self might lose control and act in a completely irresponsible way. With such unrestrained freedom, human society could run amok, with human beings behaving like lunatics. For example, a mad man does whatever comes into his mind: he might strip off his clothes and wander round the streets naked. He might even sit on the shoulders of a bus driver! Or he could take a fancy to your clothes and strip them off you. He may find your daughter attractive and want to have a sexual relationship with her based on passion, and not as ordained by Islam.
Total Freedom!
A lunatic is the only person who enjoys total freedom. A sane person is governed by his common sense which is rather like a tether or strap that binds him. This is reflected in the Arabic word aqal mind which refers to the rope with which a camel is tied. The word hikmah, meaning wisdom, is similar, in that it is also derived from the meaning of a tether. The word civilization also reflects the meaning of such a bond or tether, in that it places limits on your conduct in everyday life. It prescribes respect for the rights of others and for the accepted conventions, traditions, etc., of a society. Justice is another concept that has the same implication, because it fixes a limit on your freedom with regards to the freedom of your neighbour.
The self is constantly being tempted since what is alluring is always attractive. For example, you may enjoy listening to and taking part in gossip, hearing about what people have or haven’t done, and you may derive a vicarious pleasure in it because you feel that you are better than the person whose weaknesses are being exposed. In the same way, theft may be considered as fun, as it’s an easy and effortless way of bringing in money. The self may find committing adultery an enjoyable way of satisfying its desires. Cheating in an examination helps the person to pass it, without having made an effort. The self may want to shirk its duties, thus becoming lazy and lethargic. But if you really stop and think, you will find that this short-lived freedom is not worth the trouble, because in return you will have to bear the consequences of your misdeeds for a long time.
The Choice!
How would a person feel if he was asked to sign a legal contract granting him whatever he wanted to satisfy his wildest dreams for a year: he could live in whatever country he chose and have as many love affairs as he wanted. Imagine that contract stated that nothing would be forbidden but it also stipulated that at the end of the year he would be hanged. Wouldn’t he say “No pleasure lasting for a year is worth being hanged for!? Wouldn’t he realise that as soon as the noose was tightened around his neck he could not take any of these sources of pleasure with him? Wouldn’t he understand that even though the pain of being hanged may only last for a minute, the torture in the life hereafter would never come to an end? There can hardly be anyone in the world who has not sinned at some point in their life, and enjoyed committing that sin. The least of all sins might be the reluctance to get up and perform the dawn prayer.
If we stop and think about all the pleasures, we might have enjoyed ten years ago and then ask whether we are left with any of those pleasures now, what’s the answer? Nothing! To perform any duty is always hard and causes some discomfort. For example, the duty of fasting during the month of Ramadan means we Muslims have to suffer feelings of hunger and thirst. But what effects are we feeling now from those sufferings? What is left of the hunger pangs we underwent during the month of Ramadan ten years ago? The pleasures of sin may have vanished, but the punishment remains. Whereas the pains and sufferings undergone for the sake of performing duties have disappeared, but the reward stays with us.
Pleasures & Consequences
What consequences await us at the hour of death from all the pleasures we enjoyed and the sufferings we underwent? Deep down in our hearts we always want to repent and return to the path of God but we put it off and play a waiting game. For example I used to tell myself that I would repent and follow God’s way after performing Hajj. I would perform Hajj regularly, but I still didn’t repent! My fortieth year and my sixtieth years went by and I still hadn’t repented. This does not mean that I have been leading a life full of sin all these years. Not at all, thank God. But that example just shows that man wants to lead a good life, but he keeps finding excuses to put it off. He thinks he has plenty of time ahead and can therefore afford to vegetate until, all of a sudden, he is struck by death. I myself have had two near death experiences, and this made me repent every moment I had wasted in acts of disobedience to God, and this feeling of repentance persisted for several months and during that time I became a good person. Later on though, I became involved yet again in the rough and tumble of life and forgot about death.
Death-The Forgotten Reality
We all forget death. Even seeing funerals go by isn’t enough to remind us that we will die one day. Even during prayers at funerals our minds may wander onto worldly matters. We think that everyone else is going to die except us, and yet, deep down, we know we shall depart from this world one day. A man may live up to sixty, seventy or even a hundred, but he is bound to die one day. You must know people who lived for long time, but they all died. Perhaps you know that Noah (A.S) lived very long, preaching to his people. Where is Noah (A.S) now? Has he been living in the world all this time? Has he been excluded from death? Why is it then that we do not think about death and prepare for it, since it is inevitable?
A person who is going on a journey starts getting ready from the moment a date has been fixed until his departure. I was once in the company of some Jordanian teachers who had signed contracts for employment in Saudi Arabia and were informed that their flights were scheduled to take off one after the other. Those who had prepared themselves in time were able to leave as scheduled as soon as they had attended to passport formalities and said goodbye to their families. But those who needed more time to get ready for the journey were not given that time and were therefore unable to leave.
So what can we say about a call for departure announced by the Angel of Death! It is not a call that can be put off nor ignored The Angel of Death will seize a person even if he is unwilling and will not allow him any respite. And who knows when the Angel of Death will arrive? What is death exactly? What is the truth about it? Human life is divided into stages: the first stage is the embryo in a mother’s womb; then comes life in this world followed by the stage of barzakh (the interim period between death and resurrection). Finally, there is the eternal stage of the life hereafter. Each successive stage has the same degree of relativity to the one next to it.
The Perception of Vastness: A Relative Illusion
The vastness of this world when compared to the narrow space in the mother’s womb is like the vastness of the barzakh when compared to life in the world; the same goes for the vastness of the life hereafter when compared to the barzakh When a child is in the embryonic form, he thinks his entire world is his mother’s womb. If the embryo were to be asked about the meaning of his exit from the womb, he might say that it would mean death. If the embryo consisted of twins and one was born before the other, the one who was born late might say that his twin brother had died and been buried in an unknown world. He would weep if he had seen his twin’s placenta discarded and thrown away in just the same way a mother would grieve over her son’s dead body. A mother who has to keep her child clean and sees him being buried in the earth of his grave breaks down. What she doesn’t realize is that this is like the placenta: it is like a dirty shirt that needs to be thrown away. It is a garment whose life is over and is no longer needed. This is what death is, in fact it is a new birth. It is an exit into another dimension which is longer and wider in terms of time and space.
The Transient World
The world we live in is only a place of transit. Our life in it is similar to the life of a migrant going to the United States by ship. He pays for a pleasant cabin and makes provisions to ensure he has a comfortable trip. But do you think he would bother to spend all his money renovating the amenities in his cabin and arrive in the United States penniless as a consequence? Or would he say to himself: will only be staying in this cabin for a week, so I might as well enjoy what’s provided for and save my money for my home in the States as that is where I’ll be taking up permanent residence. Here’s another example to compare this world with the world to come. Some years ago the United States announced that it was going to carry out an atomic test on a small island in the Pacific Ocean. This island was inhabited by a few hundred fishermen who were asked to vacate the island and were offered residence in the country of their choice, with the same terms and conditions as those they had been used to. A final date was fixed, giving them time to submit their particulars and prepare for their departure. The inhabitants reacted in different ways. Some of them did as they were advised, some dilly-dallied and neglected the matter till the final date, whereas others said the whole issue was based on lies, that there was no such place as the United States and they were therefore not willing to leave the island. It did not occur to them that the whole island would be blow to pieces and left in ruins. This example illustrates the different attitudes that may have to life on earth.
The believer is aware of what is to come in the here after and therefore prepares for it by leading a life of repentance and obedience, and we can compare him to the first; group of fishermen who started to pack up and get ready to go and live in a different place. But the believer who does not obey God and ignores his obligations is like the second group of fishermen, who took no notice of the fact that danger was imminent. As for the non-believer, he is like the third group of fishermen: he rejects and doubts the truth of religion. He is convinced that there is no life after this worldly existence, and that death is a deep sleep, a permanent rest and that he will be extinct.
The Balanced Life
This does not mean that Islam calls upon every Muslim to give up this world completely and free himself of all responsibilities. Islam does not say that mosques provide the only place of interest for Muslims, nor does it say that they should live in caves and lead the life of hermits. On the contrary, Islam calls upon Muslims to set the best example of a civilized people and to strive to be among the richest in terms of material wealth as well as to take a lead among scientists. It urges every Muslim to lead a balanced and healthy life, taking care of his or her body by eating proper food and keeping fit Islam advises Muslims not to overwork and to enjoy life and relax, so long as this recreation does not break the boundaries of Islam.
It urges a Muslim to take care of his family and carry out certain duties in the society in which he lives. He should be just as aware of these obligations as of the principles of faith in the Oneness of God and the need to obey Him. In other words, a Muslim may accumulate wealth, provided it is accumulated lawfully. Equally, he may enjoy all the lawfully permitted good things in life and he should be very much of this world, provided that he remains true to his faith and does not let any form of polytheism, explicit or implicit, infiltrate into his faith. He must keep away from whatever is deemed to be unlawful and perform all his religious duties. Wealth is something which should be carefully possessed in a Muslim’s hands and not in his heart, because his dependence should be on God and not on material possessions. And his one and only purpose in life should be constantly to seek to do what is acceptable to God. Belief in God is an indivisible unit. If a Muslim believes in 99 tenants of faith but disavows one tenet he is a disbeliever. May Allah save us from such an eventuality.
