ISLAM AN

INTRODUCTION

SA YYID HAMID ALI

Translated by
Abrar Mohsin

Markazi Maktaba Islami Publishers

NewDelhi-110025
 Human Welfare Trust Publication No.808
© Human Welfare Trust (Regd.) New Delhi

All rights reserved. No part of this publication may be reproduced.

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Name of the Book

ISLAM AN INTRODUCTION

Pages: 48

Author
Maulana Sayyid Hamid Ali

Translated By:
Abrar Mohsin

Edition January 2014 2,100

Price : f20.00

Published by
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 FOREWORD

ISLAM AN INTRODUCTION is the version of

Sayyid Hamid Ali's Urdu Islam Ek Ta.rruf.
This booklet presents a brief but com-
prehensive introduction
. \
of Islam. It is an
endeavour to present Islam in its pristine
purity, as borne out by the Holy Quran and
sunnah i.e. sayings and acts of the Holy
Prophet, and as understood by the worthy
scholars of Islam. An -attempt has been
made to present Islam as a - religion and
also as a system of life.
While writing tnls-booklet, the author
has foremost in mind, not only the Muslims,
but the non-Muslims-Hindus and christians,
the atheists and the secular-minded. He
has studied and acquired good knowledge
of all other religions of the world, with an
insight into atheism, communism and
secularism. He also has fairly long ex-
perience of introducing Islam to non-
Muslims. In writing the booklet, the author
has kept in_ mind the psychology and the
mythology believed in by his non-Muslim
3
 ,
readers while highlighting the virtues of
. Islam through a positive approach and
comparative study.
It is hoped that both Muslim and non-
Muslim brothers will find this booklet ex-
tremely useful and informative.
Publisher

4
 THE UNIVERSE AND MAN

This seemingly boundless universe,

stretching far beyond our imagination and
consisting of billions upon trillions of stars,
planets, solar systems and galaxies, so
distant from us that their light travelling at
a speed of 300,000 km per second takes
millions of years to reach us, has not been
there from eternity. It has come into ex-
istence some billion years ago. But it has
not come into existence all by itself.' That
does not stand to reason; not is that possi-
ble. It has to have a .creator. That is God.
Every nook and corner of this entire
universe is governed by identical laws of
nature. Hence there are not many gods but
only one God. It is neither a medley of sub-
deities nor a dream, a maya jal but a reality,
solid and substantial, brought into ex-
istence by the All-Wise God, with some
definite purpose and a set programme.
Each atom of the universe bespeaks of
order, discipline, organisation and balance
- testifying to some Great Mind that has
shaped it.
5
 Man was not born as a consequence of
some accident. It would be entirely uns-
cientific, rather absurd, to presume so. Man
is not an evolved species also. Man was
created as Man, superior to all other
creatures, to act as the vicegerent of God
upon the earth. He was endowed not only
with intelligent and rational thinking but
also wlth freedom to act as he wills. He has
been given the power to do good and evil
deeds. This freedom makes him answerable
to God and his fellow-creatures both for his
deeds. His conscience is there to guide his
steps and to make him discriminate bet-
ween what is good and what is not. Man is
not a born sinner, neither is he entirely sin-
proof. He may commit sins and mistakes,
which he does, but he has also the
capability to repents and corrects himself.
All human beings, of all lands, of all
hues and shades are His creation and His
slaves. None of them is either a deity, God's
incarnation or His progeny. All born of
Adam and Eve, the common parents of all
mankind, hence all of them enjoy an equal
status in the brotherhood of mankind, ir-
respective of their colour, race, country,
language, occupation and caste. There is
no superiority of one over the other on ac-
6
 . .
count of race or occupation etc. The God-
fearing who bear a good moral character, to
whatever race they may· belong, are closer
to God and dearer to their fellow-beings.
Class distinction and untouchability on the
ground of one's birth is a social curse and a
great crime against humanity. Every human
being is clean by birth and there is none
whose toach makes the other unclean. One
may freely mix with and partake meals with
all his fellowmen, irrespective of their
caste, clan and religion, provided, only that
the meal comprises such things as are not
forbidden .
Woman is neither devil's agent, nor the
root-cause of sin or despicable. She is
man's counterpart and completely his
equal in the eyes of God, equal in respect of
accountability before Him and in the matter
of punishment and reward. She is to· be
respected in no wise less than man. As
mother she holds the highest position in
human relationship and worthy of highest
regard claiming the highest degree of ser-
vice to herself.

7
 GOD AND HIS ATTRIBUTES

tslarnlc conception of God is the most

clear-cut, the most decent and the most
convincing. There is absolutely no com-
plexity in it. It can be freely weighed in the
scales of logic, and its correctness can be
tested on the touchstone of rational think-
ing. There is but one God and there is none
like Him. Without any partner, He is the sole
Creator of the Universe, the Absolute
Master-Omnipotent. He is nuique and alone
in His attributes and suffers no partner. He
is Omnipresent, eternal, without any
beginnig or an end. He is Immortal. He
begets not, nor is He begotten, He has
neither parents, nor wife, nor children; He is
free from all demands of the flesh, and free
of all faults and blemishes. Sleep does not
overtake Him nor tiredness come to Him.
There is nothing to make Him repent. He
cannot be cheated or compelled to do
anything. All His creatures depend on Him
for sustenance and preservation while He
Himself is above all desires and needs. God
and the universe are not one and the same.
8
God is the Creator of the universe, which is
not an incarnation of God. The universe has
not come out of God, neither has God
dissolved in it. God created it and sustains
it. The creation of the universe and its
sustenance and governance do not tire
Him. In order to guide us, or to wash out our
sins, or to punish the wicked, He does not
have to come down in the world in the guise
of man or animal. Neither has He ever sent
His son on such a mission because He has
no son. He is above all such things. There is
none like Him and He is unlike everyone. He
is His own likeness matchless. It is not
possible to perceive Him with the frail.
physical eyes, but He is everywhere-All
seeing, All-hearing and even the inner-most
recesses of the heart are not hidden from
Him. Even our thoughts and intentions are
under His ever-watchful Eye. His knowledge
encompasses every thing. He is Omnis-
cient. He is closer to us than the jugular
vein. He listens to our supplications and
prayers and 9rants us favours even before
they are asked for, without any in-
termediary. In our sufferings He alone is the
help. His· command is absolute over all
things; He is the Great, the Almighty, while
all others are absolutely powerless before
Him. All virtues are for Him and He is the
9
 fountain head of all beauty, perfection,
power and greatness.
He is just, All-knowing and All-wise. His
absolute and unshared rule prevails over
every nook and corner of the universe and
guides the heavenly bodies in their fixed
orbits. The earth and everything. on it are
subservient to His commands. The organs
· of the human body dare not deviate from
the set laws ordained by Him for their func-
tioning. As a logical corollary to this, we
should also not deviate from His set laws
even in those spheres of life in which we
have been given free will. His law is the only
legitimate, true and correct law that can
guarantee a happy and successful life. He
is kind and Beneficent. His Mercy is All-
pervading and countless are His Blessings
ceaselessly showered upon mankind.
But His greatest blessing is the Deen',
that He has sent for our guidance and suc-
cess in this world and salvation in the
hereafter. Those of his slaves that submit to
His authority and sincerely follow the
straight path shown by Him and remain
steadfast in the face of the most trying
odds and who are willing to sacrifice all
their riches and even their lives, God helps
them, supports them and blessed them with
10
His closeness. In the hereafter His choicest
blessings will be showered on them and
they will be rewarded handsomely. He
alone rules this world and is the Master of
the hereafter. Nobody can do us an iota of ·
harm if He protects us and none can come
to our rescue should His protection be
withdrawn. Man comes into this world only
when so ordained by Him and depends
solely on Him for subsistence/He alone is\~
the Author of the destln ies of the in-
dividuals as well as of the nations; He alone
plans the rise and fall of the nations. He-:-
ordains the nations to the abyss of doom
and causes the creatures to die. After
death, Man returns to Him. During and after
the corporal existence, it is impossible to
slip out of His domain and control.

11
 THE PROPHET

By misusing his free wilt man is prone

to go off the Right Path, which amounts to
rebellion against God. There is one. and on-
ly one correct path for man that ensures
happiness and success for him in this
earthly life and in the hereafter-total and
unconditional submission. to the Will 9f
God. The entire universe obeys His will and
dare not transgress the laws set down by
Him. Since man is a part and parcel of the
universe, it would be unwise for him to act
otherwise than in strict adherence to the
Divine laws. In this evolving universe the
best course for man for his own evolution is
to be in harmony with and by following the
laws made by the Creator of universe. At-
tituae of arrogance and rebellion against
God results only in misery and ruination in
this life and in the hereafter as well. What is
essential for the evolution of the individual
is equally essential for the evolution of the
human society. The evolution of mankind
needs the Divine Law that establishes strict
equality among all human beings-black and
12
 white, high and low, rich and poor, artisans,
capitalists, workmen,-whether from the
East or the West. It needs a law that ensures
justice for all; that provides equal op-
prtunities of making progress to everyone;
that offers the most perfect solution to all
problems; that guarantees success in this
life and happiness and salvation in the
hereafter. Such a law is beyond Man'.s
ability to forge. He, on his own never been
able to make such a law and can never do
so. He is utterly devoid of the ability,
prudence and vision to make such a law.
Man is incapable of it. In fact, it is just not
his business, nor is he capable of making
laws for himself. God alone is the Maker of
such laws-God-Who is the Maker and Ad-
ministrator of the universe, Who is aware of
all the mysteries of the universe-and is the
Creator of humankind, Who has the
knowledge of the causes of the rise and fall,
success and failures of the nations, Who is
the fountainhead of all wisdom and
knowledge, who is free from injustice and
partiality, who is justice itself and treats all
.. His creatures without taking sides. All are -
.,.His creatures and He is kind and Merciful to
all. Who but He, is worthy of giving Man
such a law that will govern his life? It is ab-
surd to presume that after creating Man
13
God left him groping in the dark for this law.
His concern about Man's happiness and :
welfare in the two worlds is unfathomable.
All Just, Beneficent and Merciful, All wise
and All-Knowing as He is, it is but natural
and understandable that He must have
made arrangement to fulfil this basic and
most important need of mankind which He
and He alone is capable of doing.
Fact is that God has really made ar-
rangement to fulfil this big need of man. In
all ages and nations God chose such men
who possessed unusually strong intellect
and character. Through the agency of His
angels they were made acquainted with the
law (the will) of God and were entrusted
with the great re·sponsibility of passing it on
to mankind-to the ignorant, the wicked, the
evil, and to ceaselessly strive to bring them
back to the path of righteousness, truth and
virtue. This law or 'Deen' tells Man in
unambiguous terms-how to worship and
obey Him; what are the things that are
permissible and what are to be avoided,
what is the pattern of life that can ensure
His pleasure. This 'Deen' guides Man and
lays down laws that do not leave him
unguided and unattended in any sphere of
life whatsoever-moral, economic, social,
14
 political, etc, the most comprehensive and
perfect code of life on which alone depends
all wordly success and salvation in the
hereafter.
These prophets are not God, or His
sons, or His incarnation, neither they have a
share in godhood. They are just human be-
ings, depending on Him for all things, like
all the rest of their fellowmen. They are
pious men, leading chaste and virtuous life.
God keeps them away from sins. They are
exemplary humans, ideal followers of His
'deen'. In addition to the Divine Book of
_,,
Guidance revealed upon them, their own
I ife too provides the best model for
mankind to emulate. They are the torch-
bearers and light-houses, amidst the en-
circling gloom.
These holy men of God convey the
Divine Message and God's injunctions and
commands to mankind, in full and without
any alteration or addition. They were
hooted, laughed at, mocked, jeered,
harassed, intimidated, pelted with stones,
subjected to the worst physical and mental
tortures, exiled and even threatened to be
assassinated and in fact killed by the
misguided ones of their time. But nothing
could make them abandon or even waver in
15
the slightest in their mission. They most
graciously forgave their foes and, in fact,
were so concerned about them that they
tearfully prayed to God to guide them to the
Right path. They did not hanker after name,
fame, riches or wordly honours. They were
actuated by the sole aim of establishing
God's Rule upon this earth and their hearts
were full of the milk of kindness and love for
mankind. The singular mission of their lives
was total submission to His will and in-
viting their fellowmen to the Right path. All
the prophets most faithfully devoted their
lives to this mission, suffered untold hard-
ships and even sacrificed their lives for the
noble cause.
According to Islam, the first man,
Adam, was also the first prophet, followed
by many thousands of them in different
times and lands, the last of them being
Prophet Mohammad (P.U.H). All of them are
vital links of the Divine chain. It is obligat-
ory on us to have absolute faith in all the
prophets and the books revealed unto them.
Rejecting any one of them would amount to
the rejection of all of them and rejecting-
any one Divine Book tantamounts to rejec-
ting all Books.
As these prophets were sent to dif-
16
ferent nations in different times, and under_
different conditions, the laws introduced by
them were slightly different in some details,
but the fundamental message of all of them
was one and the same, i.e. Obey none but
God, none is to be worshipped but He.
As the prophets conveyed to mankind
God's Message, therefore, by obeying His
prophets we, in fact, obey God. In the obe-
dience to the prophets lies the obedience to
God. Which guarantees success in this
world and in the hereafer as well. Rebellion
against the prophets is rebellion against
God which leads to and results in ruination
in this world and in the hereafter.
At the time of the advent of Prophet
Mohammad (P.U.H) all thJ earlier revealed
Books i.e. the Towrah, the Zuboor, the lnjeel
(Bible) etc, had interpolated. Even to this
day none of these is preserved in its original
text, but the Holy Quran. Due to man-made
interpolation, truth and untruth had been
inter-mixed, man-made laws had made in-
roads into Divine laws and the Right path to
salvation had been concealed and
obscured in the undergrowth -ot confusion
and man-devised superstitious beliefs,
practices and rituals. The Holy Quran the
latest of all revealed Books was revealed
17
 unto Prophet Mohammad (P.U.H). It purged
the Divine Message, earlier sent through
earlier prophets, of all interpolations,
separated truth from falsehood, pointed out
man's exact relationship with God, directed
Man to the Right Path of salvation,
· presented the Divine law in a clear-cut and
unambiguous form and made it final and
· uptodate for the guidance of mankind for as
long as there is life upon this earth. Prophet
Mohammad, though born at Makkah, was
sent as a guide for all mankind. The
Message that he brought was not only for
the desert-dwellers of Arabia but for the
entire human-race and for all times. Prophet
Mu~a,mmad is thus the last prophet for the
who'lft>f mankind.
Now let us try to appreciate the
... relevance and special significance of Pro-
. phet Muhammad and the 'deen' presented
and preached by him. This can done from
six angles.
fhe Bible, the aUran and the history of
religions bear testimony to the fact that all
tHe other prophets of yore who came prior
to Prophet Muhammad (P.U.H.) brought
guidknce for some particular nation and for
a particular age. The world needed not a
national prophet but one who could guide
18
the whole mankind for au times to come.
Prophet Muhammad (P.U.H.) being the last
of the prophets, brought the Message (the
Quran) that addresses all the nations in-
habiting all the regions of this planet. This
message is complete, perfect, and final as
no other Message will ever in future be sent
by the Creator and no Messenger will come
after Prophet Mohammad. No other reveal-
ed Book but the Quran has preserved its
original text and as such we have to depend
on the Quran alone for the Divine guidance.
The life of prophet Mohammad (P.U.H.) is, in
a way, the Quran personified, the Quran
translated into human life. If there is
anything in the Quran that we find difficult
to understand we can always turn to the life ·
of the Holy Prophet which is the most
truthful interpretation of the Quranic
teachings rendered into life. His life can be
most authentic and dependable guide as he
alone among all the earlier prophets, was
born and lived in the full light of history.
Hence, for seeking Divine Guidance one
has but to turn to Quran and -Prophet
Muhammad (P.U.H.).
The Holy Prophet, under the guidance
of God, performed the miraculous task of
transforming-a nation of the uncivili~e~, t,~e
19
corrupt and the wicked into one which lit up
blazing lamps of awakening, virtue, good
and valour, in the far corners of the world.
His is the only eminently successful
endeavour at reforming a degenerated
people and elevating them to dazzling
heights is the only one, the record of which
in complete detail is preserved in the pages
of history. Thus it can serve as a model to
re-construct and re-shape the ailing human
society of the modern times too.
The Holy Prophet, in order to establish
God's 'deen' brought about a multi-
dimensional social revolution and did set
up an ideal State that was further expanded
and strengthened by his esteemed suc-
cessors. Plato's 'Republic' could never
come out of the pages of his book but the
ideal state set up by the Holy Prophet was a
solid historical reality-a state, founded on
the noble principles of humanity, univer-
sality and morality. We can gainfully draw
on this model for the much-need social
revolution and for the setting up of an ideal
state as well.
Lastly, Islam provides the complete
and best solutions to all the complex pro-
blems confounding the humanity today, in
solving which all existing religions and
20
isms have failed. No other existing system
can claim to have the strength and poten-
tiality to offer solution to all the problems
confronting the mankind.
Therein lies the relevance and impor-
tance of Prophet Mohammad (P.U.H.) in the
modern times.

21
 THE HEREAFTER

Virtue and vice, justice and injustice,

kindness and cruelty, modesty and
shamlessness, obedience to God and
rebellion against Him cannot be alike and
their consequences are bound to be dif-
ferent. One should yield good results and
the other, bad. All goodness deserves
rewards and all evils, punishment. But, at
times, we see good going unrewarded and
evil remaining unpunished. At times we
' even notice just the reverse of it that the
pious and upright have to undergo suffering
after suffering whereas the wicked and sin-
ful seemingly enjoy all the comforts of life.
We also see the weak moaning and groan-
ing under the tyranny of the stronq
everywhere. This is the stark reality despite
all the tall claims of the human society's
giant strides on the path of evolution and
progress.
Why is it so and should it then be sur-
mised that ours is a topsy turvy world,
without any sensible ruler to look after its
22
affairs and to administer justice? Is it true
that 'God's in His heaven and all's right
with the world? The answer is "No". Each
atom in this universe bespeaks of some
definite purpose, set plan, wonderful
organisation and these things, in turn,
vouchsafe tor and bear testimony to some
Great Mind behind it. God, the Absolute
Monarch of the universe, is neither unjust
nor are His hands tied in any way what-
soever. Then what is the reason for such 'il-
logical and unjust' instances?
In tact, this world is the 'abode of ac-
tion' and 'abode of test'-a testing ground, to
be more exact. We are free to act as we like,
good or bad, just or unjust, in any way we
like. There is also freedom to obey or
disobey God. This world is the place where
we sow the seeds of our deeds- and the
harvest is to be reaped in the world-to-
come, or the Hereafter. In this world there is
neither reward nor punishment. After death,
all human beings will be given life which
will be eternal in order that full reward tor
the good deeds and full punishment tor the
evil deeds should be given without 'death'
cutting them short. It is then that God will
hold His court and each one of us will have
to account tor our deeds and misdeeds,

23
without anyone to plead for, or to intercede.
Complete record of everybody's life will be
with God and his fellow human beings, the
angels. even the organs of one's own body
will testify to what all one had done during
the span of life in the world. Nothing can be
hidden from Him who can read even our in-
nermost thoughts, motives and intentions.
No one will be able to get away with his
sins. There is no escaping His judgement,
and He Judges most judiciously and .most
justly. Bountiful and eternal will be the
blessings for the God-fearing and the vir-
tuous. such as human imagination is
unable to envision. They will enjoy a life of
eternal bliss that knows no sorrow,
sickness or aging. The greatest reward will
be that they be blessed with the great
honour of seeing their Creator and conver-
sing with Him. Those who rebelled against
Him or assigned partners to His Godhood
or denied Him will be condemned to eternal
punishment, disgrace and suffering. Those
of the virtuous ones that committed some
acts of sin and could not repent and ask for
His forgiveness, will be allowed into
Heaven after having been suitably punished
for their misdeeds.
This life is only a passing phase and

24
we should aim at achieving success and
happiness in the hereafter for which we
should ceaselessly strive in this world and
should constantly keep in mind that failure
to achieve salvation in the hereafter is the ·
most disasterous failure which we should
fear most and strive against.

25
 THE TENETS OF ISLAM

Faith in God being one, in His Prophets

and in the Hereafter are the basic tenets
and the bedrock of Islam. After this there
are five things that serve as pillars to sup-
port the edifice of Islam viz, (1) bearing ·
testimony to and a conscious and sincere
acceptance of God being one and all pro-
phets being the Messengers of God, (2)
establishment of Salaat (namaaz), (3)
regular payment of Zakaat, (4) fasting in the
month of Ramadhan, and (5) pilgrimage to
Kaaba (Haj) if one's resources allow.
Belief in God being one and in His
Prophets which is the essence of the
Kalima-e-Tayyeba, endows one with an iron
will and firm determination to obey God and
His prophets and brings about a pious
revolution in one's life. This Faith is
foremost among the tenets of Islam and
holds precedence even over Slaat (namaaz).
The aim of establishing Salaat
(namaaz) is to make one remember the
Creator with absolute sincerity and faith,
26
and make one bow down in all humility with
body and soul in total submission to His
Authority and will. This is to be performed
five times in a day. The advantages of
namaaz are manifold. It is the most effec-
tive means of making one sincere and
truthful believer in God and keeping one
from disobeying the Creator, thus making
him an exemplary human being. In order to
pay obeisance to and establish rapport with
God one needs no intermediary (that is why
there is no room for priesthood in_ Islam).
The prophet has elaborately shown and
explained to us how we can directly ap-
proach God and invoke His blessings
through the medium of namaaz. Collective
offering of namaaz (congregational prayers)
creates collectivism and promotes
discipline and fraternal feelings. There is no
special place for offering namaaz. Any
place-a field, a house, a garden, a platform-
provided it is clean can be chosen for offer-
ing namaaz. Mosques are perferred
because of their serene and pious at-
mosphere and because visiting mosque
and offering prayers therein develops col-
lectivism and inculcate orderliness.
Women, for whom namaaz is equally
obligatory, should preferably offer their
27
prayers inside their homes in order to
create an atmosphere of piety therein.
A mosque is nobody's personal pro-
perty, it belongs to everyone, wherein all,
rich and poor, mighty and humble, black,
brown and- white, stand shoulder to
shoulder with one another, forgetting all
differences on account of caste, colour,
race or riches, before their common Master.
The congregation is led by the most vir-
tuous among those present, be he a pauper
or slave and whatever his caste or vocation.
A mosque is, in this way, the demolisher of
worldly distinctions in human society and
the practice ground for promoting and
establishing the basic equality and frater-
nity among all the children of the common
parents- Adam and Eve. All of them pray in a
common language, Arabic, and face the
Kaaba, a symbol of their common objec-
tive, common goal, common focus of devo-
tion, standing there from many thousand
years, telling us, in mute language, that all
humans are links of the one chain of
humanity, that all are equal in the eyes of
God, that we should raise ourselves above
petty differences, feuds, prejudices,
jealousies, pride and vanity, and become
one in establishing His Rule upon the earth.
28
 The third pillar is zakaat. Every affluent
man or woman, having money in cash or
kind (over 7~ tolas i.e. around 77 grams of
gold or over 25 112 to las i.e. around 525
grams of silver or trading goods equal to its
value) should give away 2½ Per cent of it
once a year for philanthropic purposes. The
amount of zakaat should be placed in a
common pool and then spent in a planned
manner to emiliorate the ·condition of the
poor and the needy. This is the obligatory
minimum. The purpose is to lessen the lure
for riches and to inculcate the tendency of
spending wealth for the cause of God and
for eliminating the sufferings of fellow
human beings in order to win God's
pleasure. -
Fasting is the fourth pillar of Islam:
During the month of Ramadhan, all adult
Muslim men and women are enjoined to
keep away from water, food and sex from
dawn to dusk. Fasting is an exercise in pie-
ty, in keeping away from all temptations, in
strengthening our will-power and in ex-
periencing the pangs of hunger of the poor.
During Ramadhan, with fasting, more offer-
ing of non-obligatory prayers, more and
more recitation of the Quran and helping
the poor generously there is an atmosphere
29
of piety and restraint all around.
Haj i.e. pilgrimage to Makkah, at least
once · in life-time, is obligatory on all
Muslims provided they have sufficent
means for it. Haj unites Muslim of all hues
and colours, from all over the world, every
year at one place. It provides a beautiful
opportunity for the Muslims to promote
universal brotherhood, an occasion when
they can come closer to one another by
understanding their problems and render-
ing help to their brethren.
God is not in need of any one of these
five things nor any of these add to His
Glory. They are meant for the good of
mankind, to make us better human beings
in order to set up a society free from all
evils and to create an atmosphere wherein
all will do good deeds and the happy crop
whereof may be harvested in the Hereafter.
These five things will lead us from pleasure
to pleasure, from glory to glory, in this
world and in the world to come.

30
 THE ETHICAL SET-UP OF !SLAM

Truthfulness, honesty, justice, kind-

ness, compassion, being true to promises,
the spirit of forgiveness, honest earnings,
keeping away from forbidden things, [den-
tical inner and outer self and good moral
conduct can make an ideal individual and
such individuals constitute an ideal socie-
ty. Contrarily falsebood, dishonesty, break-
ing promises, cruelty, unfair ways of earn-
ing, cheating, shamelessness, hypocrisy
and bad morals will make wicked and
diabolical individuals, who, in turn, will
create a satanic society.
In Islam, good morals and character
are of prime importance. The prophet
(P.H.M.) is reported to have declared, "I
have been sent for the completion and
perfec_tion of high morals". The Holy pro-
phet's life itself was a personification of,
and a living testimony to the supreme in
good morals and he built up a society, a
social order that was exemplary and of a
very superior type. Whereas Faith is the
31
bedrock of the deen, it remains hollow in
the absence of good morals without which
one cannot win God's pleasure. Good
deeds and good morals are vital for a vir-
tuous life. The Holy prophet explicitly
warned that an amoral way of life shall in-
vite God's wrath. The Holy prophet said that
four things make one hypocrite-telling lies,
breaking promises, betraying trusts and
being unfair, unjust and quarrelsome in
dealings. The Holy Prophet further said
truthfulness is the pathway to virtue which
in turn leads to Heaven, therefore, be
truthful and shun lies as lie leads to vices
and disobedience of God and makes one
rand in the fire of Hell. Modesty, the prophet
said is an integral part of Faith and that the
body fed on dishonest earnings is fuel for
the fire of Hell.
The Islamic order is wholly based on
ethical values. The foundation on which
this edifice stands, in the words of the
Quran, is: Surely God enjoins upon you to
be just and equitable, to be fair in your
dealings, to be helpful to your kith and kin
and forbids you from shameful acts, vice,
cruelty and transgression."
lslarn does not have different stan-
dards of moral behaviour for those who are
32
 related to us and those who are not. To
stick to the path of justice and fair-play in
all matters and in all situations is extremely
difficult, but Islam ordains strict justice
even while dealing with an enemy. Accor-
ding to Islam the main aim of the advent of
the Prophets and the holy revelations was
to establish justice upon the earth. The
chief mission of a Muslim's life is to bear
testimony to the Truth, to establish justice,
to enjoin good and to forbid evil. The sole·
objective of an Islamic state is to make
people surrender to the will of God, to ex-
tend help to the poor, to promote virtues
and eradicate evils. Islam subserves all the
activities of human life, including politcal
and economic, to certain moral principle
and makes it a duty of individuals, the
society and the state to stand against evil,
injustice and oppression, to establish
justice and to promote moral values. In fact
the whole Islamic system of life is based
wholly, from top to bottom, on sublime
moral principles and Muslims have been
enjoined upon to establish this system in
the world.

33
/

ISLAMIC SOCIAL ORDER

The human race consists of males and

females. Like other animate beings,
-mankind has also been created in pairs.
Marital relations between man and women
are not taboo. There is nothing wrong in it
and it need not at all be avoided. In fact the
relatldnshlp between the two is essential
for the procreation of the human race, for
mutual love and affection, for proper care
and upbringing of children, for portecting
the moral character of both and for serving
the cause of God. Establishing marital
relationship is not viewed by Islam as a
mere mundane affair but as a religious
obligation as well, an act liable for reward
from God. Marital relationship brings family
into existence which is the basic unit of the
Islamic society leading to the Islamic State.
Marriage is solemnised with the free
consent of the man and the woman and
with the willing cooperation of the families
of both. With the exception of a few close
relations that have been specified all other
34
males and females can enter into marriage
with one another. Marriage with non-
believers and polytheists is forbidden.
However, a Muslim male may wed Jewish
and Christian woman but it is not deemed
desirable. Man can have, if he feels the
need, more than one wife, upto four at a
time provided he has the means to support
them and the children born of them, and is
further capable of treating them with strict
equality, otherwise he should restrict
himself to one. only. This provision, as
distinct from injunction, is to meet certain
situations, for example in the case of the
wife being barren or becoming bed-ridden
due to some ailment or accident, or when
women come to outnumber men (like in
case of wars) or for the protection and care
of orphans. It is to be noted that polygamy
has never been, nor can ever be, a rule. It
has always been and shall always be an
exception. This for obvious reasons as
females have never been so much in excess
to males that each male could have more
than one wife, nor is every male endowed
with sufficient means to maintain more
than one wife and the offsprings nor is
every male capable of treating all the wives
with that degree of equality which is
35
desired by Islam. It is for these reasons that
despite clear permission for it, incidences
of polygamous. marriage among Muslims
are negligibly few. And it is because of this
provision being there that extra-marital sex,
even if by consent of both the parties, ts
held as a major sin in lslain liable for severe
punishment.
For the formation of a clean and
healthy society two different spheres of
activity have been allocated to m'en and
women. Women has been entrusted with
the noble responsibility of looking after the
household and the rearing and upbringing
of children to make themgood and worthy
members of the society and good and wor-
thy citizens of the state. She is also to be a
good companion to her husband sq that
both may get solace in each other's com-
pany.
Man is assigned the task of maintain-
ing his wife and children and to contribute
to the proper care and upbringing of
children.
Free mixing of the two sexes generates
many evils. Segregation is, therefore,
essential to safeguard the morality of the
society.

36
 In case husband and wife are unable to
pull on together and efforts at improving
the situation fail, then as the last resort,
they can separate either through divorce or
khula (judical separation) after which both
are f.ree to remarry elsewhere, at will. A
widow is not looked down upon but she has
every right of a respectable life and to
remarry. In fact, her remarriage is treated as
an act of virtue deserving reward. All the
members of a tarnlly should be closely knit
together and an · atmosphere of love,
cooperation, understanding should prevail.
It is for the man to provide for the
sustenance of his tarnlty, to look after it and
be kind forbearing · in the family-life,
whereas it is for the wife to abide by his just
wishes and render her affectionate
cooperation to him.
After obedience to God and His pro-
phet comes obedience to one's parents
who should be obeyed in all matters except
where theit wishes conflict with the com-
mand of God. Bringing up children is the
parents' responsibility. We have respon-
sibility towards all our kith and kin. To
share others' sorrows and to render thern,
all assistance are regarded as important
duties In lstam. All Muslims are brothers
37
 unto one another A true Muslim is .one
whose tongue and hands do not hurt and
harm fellow Muslims. Talking ill of Muslims
amounts to disobeying God and fighting
unjustly with a Muslim is as bad as the re-
jection of God.
A true Muslim is one who likes for
,- others what he would like for himself. A
neighbour,deserves justice and fair and ef-
fectionate treatment, irrespective of his
religion. He who misbehaves \Vith, and ill
treats his neighbour is deficient in Iman
(faith). All humans, being the progeny of
Adam and Eve, are members of one family
and brothers unto one another. It is,
therefore, the moral responsibility of every
Muslim to share the hardships of and to be
helpful to his fellow human beings. Even
the servants and other subordinates
deserve fair treatment. Life-and property of
others are to be respected and an en-
croachment upon them is an awful sin
deserving pun.ishment. Suicide is an un-
pardonable crime. It is the duty of the
Islamic society and the State to safeguard
the right of those who ar_e weak and to pro-
tect them against the exploitation by this,
mighty to curb evil and oppression and to
promot_e good and maintain justice:
38
 In the final .anatysls, the establishing
of justice and promotion of virtues and true
humanism depend on the complete en-
forcement of the true deen and on the set-
ting up of a truly Islamic State.

39
. THE ECONOMIC SYSTEM OF ISLAM

The overlord of all the wealth and

resources is neither the capitalist, nor the
labour, nor the individual, nor the State, nor
a Particular class nor the mankind as a
whole. God is the Creator of the uniyerse,
the earth and all the riches and rssources it
contains. Logically, therefore, to Him alone
belongs everything that exists. The owner-
ship of man over things is temporary,
granted to him by the Real Owner. Man is
the vicegerant of God upon the earth and a
mere trustee of His created things. He is
directly accountable to God for the ac-
quisition and the use of the wealth. God is
the universal provider, but it is the religious
obligation of man to strive, within the
bounds of religion and morality, for the ac-
quisition of means of sustenance which
should not be in contravention of religious
Injunctions and norms of morality, harmful
to the interests of the society or based on
cheating, dishonesty and fraud. All such
means of earning livelihood are prohibited.
. 40
 Greed, avariciousness, gambling,
speculation, lottery, hoarding, black-
marReting, profiteering, giving and taking
interest, all are economic offences. Use of
and trading in intoxicants is forbidden. A
body nourished on food earned through
unlawful means is fit for hell-fire. Ex-
travagance and any expenditure on items of
pomp and show is also forbidden. After
spedning on self and the family within reas-
onable limits, the excess amount from out
of one's earnings should be spent on the
propagation of Islam and to help the poor
and on other philanthropic objects.
It is the duty of an Islamic society and
of an Islamic State that it should organise
the collection of zakaat and utilise it for the
purpose of eliminating the sufferings of the
have-nots and to help the poor and the
need by all other possible means. An
Islamic society and an Islamic State is fur-
ther under obligation to see to it that no one
suffers the pangs of hunger and that every
one has a roof over his head, receives pro-
per education and medical attention when
needed as each member of the society and
the citizen of a State has inherent right to
enjoy these amenities. The Islamic princi-
ple is that a labourer should be paid the
41
duewages before· the sweat on his brow
dries up and that he should not be burdened
with unreasonable load or work. An Islamic
State has to see that wealth does not con-
centrate in the hands of only a few and that
monopolies are done away with. The State
can exercise reasonable control over the
production and expenditure of wealth in the
interest of the society. Islam brooks neither
the individual's capitalism nor that of the
State. Both are highly reprehensible.
, If it becomes imperative in the interest
of the society, at large the State may na-
tionalise certain trades and industries but
for the State to itself become the greatest
capitalist by taking all trades I and in-
dustries, all resources, the press· and the
judiciary etc, under its control in the name
of the welfare of the labour class, is a great
wrong. It destroys the individual's per-
sonality and under such a system the whole
country become virtually a big concentra-
tion camp.
On a person's death his estate should
not be inherited by one single person but be·
shared by differnt close relatives so that
there .Is no concentration of wealth. Beg-
gary has to be eliminated and all the needy
are to be helped either gratis or through
42
loans without interest. All loan transactions
should be reduced to writing and attested
by witnesses to avoid disputes in the
future. Any one called as a witness in any
dispute should give evidence truthfully with
the fear of God even if his testimony is to go
against his own self, his parents, his kith
and kin or against his people and his coun-
try.
Loan can be obtained through hypoth-
ecation but the person advancing such loan
is forbidden by Islam to derive any benefit
from the thing hypothecatec;t as, according
to Islam, deriving such benefit in essence
amounts to charging interest on the
amount loaned.

43
 POLITICAL SYSTEM OF ISLAM

Overlordship is for God alone. Neither

kings, nor dictators, nor parties, nor even
the entire mankind can have this
prerogative. Overlordship of the world can
only be of its Creator. Man is not the lord
but the vicegerent of God whose law makes
the earth go round and guides the heavenly
bodies in their course. His law is the only
real law that He has sent through the
agency of His prophets. This law is for the
entire human race guaranteeing its welfare
and solution to all its problems. We have
but to follow those laws and enforce them.
The faithful, the loyal and the virtuous are
allowed to make subsidiary laws as needed
· but within the permissible limits _and draw-
ing light from His ordained law.
The purpose of a government should
not be to sateguard the interests of a par-
ticular individual, family, clan, party or
-~orrimunity. It 'should aim at the enforce-
ment of God's laws and safeguarding of the
rights of the weak, administration of
44
justice, curbing of evils and obedience to
God. People of doubtful character and the
power-hungry will not qualify to be chosen
to run the government. Only the God-
fearing, able and talented ones would claim
the right to administer the State. Monarchy
and autocracy are foreign to the concept of
Islam. The system of governance approved
by Islam is consultative. The essential
qualifications for any government post will
be not only ability, but also a good moral
character. The corrupt, dishonest and
unscrupulous will face outright dismissal
from the government offices. The crime
having been proved, just punishment is to
be given. The treasury and all other sources
of wealth are public property and the
government will have to take special
precautions against pilferage, ex-
travagance and the abuse of the national
wealth. Strict economy will be observed in
all money matters.
The judiciary will be totally rndepen-
dent · of the executive. Nobody will be
above the law. The judges will be men of
strong character and integrity with a sound
knowledge of the Islamic jurisprudence. In
the administration of justice nobody's
position or status will be taken into ac-
45
count. The law will treat everyone justly and
with strict equality and neutrality. There will
be no favours or concessions. There will be
effective punishment for the offences once
they are duly pro\ed in a court of law,
whoever be the offen~er\. Justice will be free
and speedy. There will be no room for the
lawyers whose· profession seems to be
bailing out their clients_ through crafty legal
manoeuvres, concocted \evidence and
twisting of the law. The evidence of the
people of shady character I will not be ad-
missible. Giving false evidence is a heinous
I

crime and horrid sin. It is the religious and

moral obligation of every Muslim to give
true evidence holding the fear of God obove
all considerations even if the evidence is to
go against one's own self, his parents or his
community.
The police will not be permitted to
resort to cruel and oppressive methods.
Dishonest, cruel and people of dubious
character will not be employed in the police
and prison services. The prisoners will be
treated decently and humanely and the aim
would be to reform them. No one will be
placed under detention without due pro-
cess of law. Every one shall have the
freedom of thought and expression. The
46
press will be free but shall observe norms of
morality. There shall b~ no room for such
literature· and such I rad Ip I and television
programmes as promote obscenity, im-
morality, enmity, mutual distrust and
discord and spread un-Godllness.
Educatio_nal institutions and the entire
media will be used to generate God-
fearingness,and good moral conduct and to
reform the society on healthy lines. There
will be no co-education nor will the free-
mixing of males and females allowed
otherwise. In addlton- to academic
qualifications, piety will be the pre-requiste
for the employment of the teachers. All
non-Muslims In an Islamic State shall be
accorded full protection to their life, pro-
perty and honour and shall have full
freedom to follow their religion without the
slightest coercion. Their personal law and
their places of worship will be protected.
Their status, In the eyes of law, will be equal
to Musllms and they will be equally entitled
to the protection of law.
An Islamic State will be responsible for
all these under the command of God and
according to the teachings of His prophet.

THE END
47
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• The Economic Philosophy of Islam
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