In this article
we will examine the essential features of Islam and their application, in so
far as these can be discerned. Each of these are dealt with in more detail in
other articles in this series. Others also exist but are subtler and not easily
described. The whole of Islam forms a single system and each of these features
partakes of, and has a function with respect to, all the others.
The following
may be regarded as the main features of Islam:-
(1) That Allah,
the Ultimate Self-existing Reality, Creator and Ruler of the Universe is the
supreme power in the Universe and should be consciously so in the lives of
Muslims. This recognizes that (a) Universal and Objective Principles should
govern human affairs. (b) Since Allah has attributes such as Justice,
Beneficence, Mercy, and Truth, these are ultimately also the characteristics of
the Universe and ideals for man. (c) The notion of Idolatry is connected with
this:- Human beings ought not to fear, form attachments to or subordinate
themselves to, any thing, object, person, or principle, which is less than
Allah. This is wholly liberating and removes all limits to human development.
(2) The
Principle of Unity (Tawhid). Allah is Absolute, One and without parts. His
Command is one. Therefore, all things form a single harmonious, interdependent
system. The Universe is One, Life is One, Religion is One, Humanity is One; the
unity and inter-dependence of all aspects of life - the economic, social, political,
cultural and spiritual; the need for inner psychological integration, social
unity and harmony with the environment. This Principle provides a framework in
which all experiences, thoughts, motives and actions are to be interpreted in a
unified self-consistent manner.
(3) Purpose. Allah
has created the Universe and all things in it with Truth and for a destined
end. All things are wholes, harmonious parts of greater wholes having a
function with respect to it. Change and development takes place by the
transmission of truth. All things, therefore, have a divine aspect and an
ultimate purpose.
(4) Levels.
There are several levels of reality represented by the 7 heavens. These are
accessible through, and correspond to, equivalent states of consciousness.
Things have an external or manifest or surface aspect and a inner or hidden
aspect. The world is, therefore, like an iceberg of which only a part is seen.
However, the manifest is dependent on, and an indicator of, the inner. We can
call this the Principle of Correspondence.
(5) Islam does
not deify its founder or Prophet, but makes a complete distinction between
Allah who is self-existing and unlimited and that which He has created and is
limited in space and time. This removes superstition, particularly
anthropomorphism. The fallibility of the Prophet is recorded in the Quran
itself and warns us not to avoid all limiting ideals and goals. However, Allah
pervades all things and manifests Himself through His attributes in the World
and through His spirit in man. Man, therefore, has unlimited potentialities.
(6) The Quran is
a revelation of Allah. Muslims must judge all things by the Quran alone. It is
source of the Value system and cannot itself be judged by external value
systems. However, there is a distinction between the Quran and the interpretation
of it by man. We are guided to the correct interpretation by Allah (through
prayer and obedience), by the use of our intelligent faculties given to us by
Allah, and by discussion, mutual consultation and agreement between righteous
Muslims (i.e. those who abide by the above rules.) There are four levels of
ethics:- Justice, Love, Truth and Surrender.
(7) The Quran
emphasizes truth, knowledge, meditation and thinking, presents arguments and is
constantly pointing to nature. The Quran calls itself "naught else than a
reminder to creation." (68:52). Islam prefers science to philosophy,
because the former looks for evidence in nature while the other is speculative.
The word "ayah" refers to signs of God in nature as well as to the
verses of the Quran. There are certain correspondences between the foundations
of Science and Islam:-
We are required
to follow only that of which we have knowledge (10:89, 17:36)
The greatest
wrong is to lie about Allah and suppress truth. (6:21,144, 7:37, 10:17, 11:18,
18:15 etc.)
The Quran
directs our attention to the processes and rhythms of Nature. (3:190 etc.)
Not to Speculate
or guess. (10:36, 51:10)
The idea that
what we see is only the surface and that most of reality is invisible. (57:4,
3:179, 6:50, 10:20 etc.):
The notion of
unity underlying diversity.( Allah is One 38:65 etc.)
The
inter-dependence and harmony of things. (67:3, 71:15)
The Lawfulness
of the Universe. (13:15, 14:19, 30:30 etc.)
Universality of
truth. (39:5, 46:3)
Stages of
development (13:38 10:5 etc.)
Objectivity -
the need to submit to truth and to Allah who is the real.(3:83, 22:54, 76:24)
The need to
search for and apply knowledge. (6:123 etc.)
The need to
observe and think. (2:219,266, 7:185, 10:24, 34:46, 4:82, 30:8 etc.)
The need to
discuss and reach a consensus.(42:38)
The need to
write down or record. (2:282, 6:59, 9:121, 11:6, 17:71 etc.)
The need to test
and abide by the judgment of nature rather than follow our own opinions and
desires. (10:37 etc.)
The need for
proof. ( 17:36, 6:106 etc.)
Not to accept
hearsay and tradition.( 2:170)
The notion of
measuring. (13:8, 10:5, 11:85, 12:59, 13:17)
The importance
of language or conceptual systems.( 14:40)
Occam's Razor -
i.e. discouraging the invention of names for which there is no warrant. (7:71)
Scepticism - Not
to attribute anything to Allah which is untrue or for which we have no
evidence. (10:18 etc.)
The Big Bang
appears to be implied by 55:50 10:35, 36:35, 21:30, 21:104, 55:26-27 and
Evolution is implied by 35:16, 6:134 91:9-10, 84:19, 4:133, 76:1-3. There is
also a form of Relativity that refers to Time (22:47, 32:5, 70:4), but also to
other things (14:4, 22:67). There is, therefore, a distinction between the
Absolute and the Relative, but the latter is dependent on the former. Another
idea, not yet established in science, is that of Reciprocity - because things
form a system any change in one will affect others that will then affect the
first.
(8) It is,
however, clear that these and other ideas in the Quran have a much wider
application than only in science and are, therefore, formulated in a different
way. They apply to the social and political life as well as to psychological or
spiritual development, to all human thinking, motivation and action. Islam
draws lessons for life from the way the cosmos works and from nature and
history. Human beings are not, therefore, independent and isolated creatures,
but part and parcel of a Universal process.
(9) Vicegerency
of Man. The
Principle of Responsibility. Man contains the spirit of God. He is an agent of
Allah with a purpose and he has been given the appropriate guidance, the
instructions and faculties. Man has a responsibility towards God and this
includes responsibility towards this planet, towards humanity, other fellow
human beings and creatures, and towards himself. He will be tried and tested
and judged according to how he discharges this duty. He can be replaced. (5:35,
2:231, 3:104,110,137 70:41, 76:28, 90:17, 103:3 etc.). He ought not to follow
anything of which he has no knowledge, and ought to avoid speculation and
arrogance. (17:36-37, 10:37 , 6:107).
(10) The purpose
of religion is to serve Allah (2:218, 4:95, 5:35, 9:16, 51:56). This is the
purpose of the doctrines, practices and institutions. These can only be judged
according to whether or not they fulfil this purpose. In different ages and
places different ones were required. To make the means into an end is Idolatry.
The main purpose is spiritual development or growth (91:7-10). Social
development and the care of the environment is also an aim and Islam is not
against material wealth or technological and scientific progress but these are
also means to a spiritual end, and, at least, should not obstruct that aim.
Inner spiritual excellence will produce as a side effect economic, political
and cultural greatness, but the reverse is not true (13:11). As Allah has made
all things with Truth, it is obvious that spiritual growth results from the
introduction of truth into man from Allah (6:123). We are told to act only
according to our own knowledge and inspiration. Nothing can be our own
knowledge and cannot benefit us, which we do not understand. The striving for
self-improvement and increased understanding (enlightenment) implies that we do
not at any given time have certainty. Allah alone knows best and will
ultimately be the judge. The only certainty is that our understanding depends
on Allah and on following the discipline required to ensure it.
(11) Man is
responsible for his own soul and its development. The religious practices are,
therefore, techniques, methods of achieving goals, not goals in themselves.
This does not mean that he can lift himself by his own bootstraps as it were.
It means that he must make the efforts to reach and align himself with Allah,
from whom he obtains all the ideal qualities. Islam is a direct surrender of a
person to Allah without a mediator. There is no organized Church or Priesthood.
Everyone is his own priest and responsible for his own studies, understanding,
actions and development, and he is directly accountable to Allah. Muslims are
not Mohammedans or adherents of anyone else. Only Allah is infallible. Man is
required to strive (Jihad) to defend, establish and enhance the good and remove
evil both within himself and in the world. This may require military action.
But only self-defence is allowed. Aggression is not permitted. The making of
treaties is recommended. (2:190-191,216-217)
(12) The Quran
tells us that:-
(a) The Quran is
not a compulsion but a guidance for those who want to walk straight. (2:256,
81:27-29). Guidance implies that there is a degree of flexibility, and it
refers to real situations in which a degree of flexibility is built in - Allah
is Merciful and Forgiving.
(b) That there
is no compulsion in religion (2:256). And the Prophet had no power of
compulsion either (10:99)
(c) Requires
Muslims to run their affairs by mutual consultation (3:159, 42:38).
(d) It
demonstrates how changes can be brought about by gradual changes in rules -
e.g. the case of alcohol consumption,
(e) Teaches that
actions are judged by knowledge, intentions and conditions. e.g. stealing when
driven by hunger is forgivable (5:3, 6:119).
(f) Tells us
that we are to avoid the greater sins, and others will be forgiven. (42:37,
3:31, 14:10, 39:53 ) These greater sins
are not those ordinarily regarded as sins but include things which have to do
with the way our mind works. Associating Partners with God and Idolatry, for
instance, are the worst sins. They cause disintegration of our minds and
psyches.
(g) Repentance
is required. This means "turning" to Allah (22:31) or re-orientation.
But this cannot be done without the will of God and God does not guide
deliberate miscreants. We do good or evil only to benefit or harm
ourselves.(41:46).
(h) A person is
not condemned for a particular sin but that he is judged on the balance of the
good and bad deeds. This is because each deed modifies the person who does them
for good or bad, and the good and evil deeds can, therefore neutralize each
other.
(i) It is more
important to go by the essentials rather than the accidentals, to keep the goal
in mind rather than adhere to the forms or means. These are forms of Idolatry.
(j) The Quran is
not just a source of Law - there are few laws in it - but also an educational
system, a source of principles, which have to be understood and intelligently
applied. It is also the source of higher order truths designed to open our
minds, correct its malfunctions and facilitate psychological development.
(13) The
Religion taught by the Prophet Muhammad (saw), according to a famous hadith has
three levels:- al-islam (the discipline or law), al-iman (the faith) and
al-ihsan (righteousness, true spirituality). These levels correspond to Shariat
(the religious law), Tariqat (the method or way) and Haqiqat (the Truth)
The higher
levels are based and supported on the lower, but we are required to climb from
the lower to the higher as on a ladder. It is easy to slide down unless one has
some structure. This is why all nations have laws. Though Jesus said he had
come to fulfill the Hebrew Law, Christians abandoned it, and had to adopt Roman
Law instead which was designed to keep slaves and conquered people in
subjection. When Islam came it had to restore the Divine Law. Islamic Law is
based on what is inherent in the nature of man. It causes man to behave
"as if" he were already spiritually regenerated. His outer behaviour
will then hopefully connect with his inner higher nature through resonance. A
bridge will be formed and eventually it can be crossed to these higher realms.
Muslims ought to
beware of the conflict between those who wish to stick to the Law and forget
the higher teachings of Islam, and those who wish to abandon the Law and seek
only spiritual enlightenment. Neither will succeed and both will destroy
Muslims.
(14) Islam is a
complete Way of Life including spiritual, ethical, political, economic,
cultural, and scientific matters. It wants to create a system in which the
spiritual life is wholly integrated so that religion is no longer the domain of
the few who retreat from the world or form an exclusive organization of priests
who perform the rituals for the people. It is for all. There is no other
religion in which this is the case. In order to achieve this Islam has also to
a large extent removed mythology and simplified religion. The Quran contains
many levels of truth. It can be understood both by the simplest minds and the
most sophisticated.
(15)
Universality. God has sent Prophets with Scriptures to all peoples. All of them
had the same mission to teach the surrender to Allah. There is, therefore, only
one religion though it has several dispensations. This religion is Islam. Here
the word is used in the technical sense "surrender to Allah" and not
to the specific teachings of a particular prophet. It also has to be
distinguished from the misinterpretations, corruption and alterations which the
original teachings have undergone in the world at the hands of lesser people. The Quran contains the teachings found in all
other religions, rectifies the corruption and misunderstandings which have
occurred(5:43) though it is formulated in different ways. To a large extent it
clarifies and demythologizes religion
The Quran
certainly contains the main teachings of the Old Testament and the teachings of
Jesus but not the additions to Christianity made by other people such as the
Divinity of Jesus, the Trinity and Vicarious Atonement. Though Buddhism is
regarded as a religion without God, Buddha did say:-
"There is, O Bhikkhus, an Unborn, a
Not-become, a Not-made, a Not-compounded. If there were not, O Bhikkhus, this
Unborn, Not-become, Not-made, Not-compounded, then there could not be any
escape from what is born, become, made and compounded. But since, O Bhikkhus,
there is this Unborn, therefore is there made known an escape from what is
born, become, made and compounded."
This corresponds
to the notion of Allah in Islam. The aim of Buddhism is Nirvana which is the
annihilation of the ego and identification with this "uncreated"
which is also the aim of Surrender. Islam shares with Buddhism the idea that
the religious practices are methods to achieve an aim. But as this is only an
intellectual attitude Islam also recognizes the emotional element and adds and
reinforces it by regarding it also as devotion to Allah whose servant and agent
we are. As this is also a less selfish attitude it can be regarded as more
effective in getting rid of the ego. It also widens the motives to include
service to humanity, the planet and the Cosmic process, the purpose of Allah. A
third element is added in that Islam requires action and striving in an
appropriate manner. Life itself provides the opportunities and challenges
required for service and development and these are inter-dependent.
The main
features of Taoism are incorporated in that the Universe is formed by a pair of
forces (36:35, 51:49-50) called Ying and Yang in Taoism. Tao refers to a
Universal Process or Way that is similar to how Religion is understood in Islam
(2:116, 13:15, 17:44). It also contains many of the central ideas found in
Hindu Scriptures, but though the Quran condemns idolatry and polytheism, it can
be regarded as modifying and absorbing them:- Allah has many attributes and we
get polytheism if these are worshipped as separate gods. But they can be
regarded as different aspects of Allah.
"But Allah belong the most beautiful
names; call on Him then thereby, and leave those who pervert (profane or
blaspheme against) His names. They shall be rewarded for that which they have
done." 7:180
"Surely pure religion is for Allah only,
and those who choose protecting friends besides Him say: We worship them only
that they might bring us near unto Allah. Lo, Allah will judge between them
concerning that wherein they differ. Allah guides not him who is a liar, an
ingrate. Lo, I am commanded to worship Allah, making religion pure for Him
only." 39:3,11
It seems that
this verse does recognize that idols may be used as means of worshipping God,
but indicates that it is more likely to fall into idolatry - those who make an
image of God in mind, materials, person or institution, reduce the concept and
falsify it and, by subordinating themselves to it, also corrupt and limit
themselves.
(16) One of the
major distinguishing features of Islam is the emphasis on the Pen, Records and Reading. The first
revelation the Prophet received asked him to Read. Islam introduced a new age
in which reading, deciphering, writing, symbolizing and recording become
increasingly important. The world of ideas becomes more important than
personalities. Therefore, the Word of God is no longer a person, Jesus, but a
book, the Quran. The significance of this is that whereas a person dies and is
changeable and memories fade or become distorted, a written record is
permanent. It continues to have effects and can be used to renew memories. It
can also be transmitted over large distances in space and time and can be
studied to extract new information or make new associations. Only a few hear
the Prophet, but a great many more people can study the books independently. It
is no longer necessary to have and rely on a small group as authority. No
Priesthood or organized Church is required. Each person becomes his own priest
and responsible for his own salvation and development.
(17) Authority.
Obedience is required to God, the Messenger and those who have been placed in
Authority (4:59). This may be regarded as a chain of authority and priorities
which keeps the Community together (3:103-104). The Quran is the Word of God,
though God is also accessible through prayer and meditation and the spirit
within (2:186, 8:24). The Prophet interprets and applies the Quran in his life,
this is the Sunna, which is recorded in the Hadith. However, the Prophet (saw)
himself is reported to have issued the warning that we should be careful of
traditions about him. Therefore, much research has been done by scholars to
ensure genuineness. Hadith cannot, however, take priority over the Quran. The
Quran contains things that are Universally true, but also some things that were
specific. However, the specific things may be an example of something which is
general and, therefore, still applicable in a modified form adapted for the new
conditions. The Hadith contain the interpretations and applications of the
Quran for the people, place and times where the Prophet found himself.
The third
authority can be regarded as the saints and pious scholars who have by their
efforts obtained knowledge and understanding (4:69, 6:50,97,105, 7:32, 10:5,89
12:22,68,76,108, 17:36, 22:8, 28:14, 30:22, 35:19 etc.). These ought to be
taken as guides and leaders or Imams by the rest of the community. Originally
they were those chosen by the Prophet (saw) and the Caliphs for various
offices. ( 4:59, 12:76, 20:114, 40:58,60, 58:11)
In view of the
verse that states that there is no compulsion in religion, we must suppose that
all three forms of authority are not imposed, but voluntarily accepted by
people for their own good. However, because Islam does not make distinctions
between the religious and secular and the Shahadah by which a person enters
Islam is also an oath of allegiance to the community of Muslims, then we have a
contract or covenant which carries obligations. As in all other fields people
can be held to these.
(18) Spiritual
development depends to a large extent on mutual encouragement and stimulation.
Because people are inter-dependent, a Social System has to be provided which
would facilitate this, and the spiritual system was integrated into it. Life in
the world itself provides all the opportunities and materials required for
human development. Monasticism is forbidden and celibacy is not encouraged.
Marriage is half of religion. It provides the environment in which emotional,
moral and spiritual development can best take place. Though Islam is not
against material and this-worldly gains (5:87) the verses 2:200-201 require us
to pursue what is good both in this world and the Hereafter. The condition of
the person in this world when he dies will be his condition in the hereafter.
The life of this world is described as being mostly the pursuit of illusions,
rivalries, games and pastimes. (2:86 3:141-142, 3:145, 6:32, 42:20,36, 57:20)
(19) The aim of
the Spiritual system is the replacement of external forms of compulsion or
control whether by environmental forces, circumstances or other people, with
inner forces such as consciousness, conscience and will - objective knowledge,
motives and skills, self-control etc. This should also make them sensitive to
the world as well as to each other, thereby increasing empathy and sympathy. People
should then be able to act according to what is needed, in cooperation, and
also in unison.
(20) Socially or
politically Islam is based on the Community of like-minded people, the Umma -
all those who agree to Surrender unto Allah. One of the implications is that it
is run in a humanitarian way and not like a machine with rigid and formal laws.
It is the duty of all to help each other and to develop. All affairs are to be
conducted on the basis of equality and mutual consultation and agreements, not
on imposition, mental conditioning and selective information manipulation. It
has been supposed that Islam created the notion of nationhood and democracy.
But the difference between the Islamic and Western idea lies in this:- the
nation is not based on territory or race but on a people bound by a common
goal, ideal and world view. There are no political parties. All the members of
a local community form an assembly to discuss, plan and control their affairs.
They could send representatives to higher assemblies and so on. Modern
Democracies do recognize the supremacy of the Law, but law making is regarded
as the right of those who have the power. These may be representative of the
people, but are usually the result of a power struggle, propaganda and
political manipulations. However they do recognize a Constitution that is more
or less supreme and laws must conform to it. In Islam, the constitution is
provided by the Quran, but it is open to interpretation according to changes in
circumstances. The Islamic Law is objective in the sense that it is not made by
people but is from God - i.e. it should be arrived at by research of the
scriptures or even nature since the word "ayat" refers both to the
signs of God in nature and the verses of the Quran.
(21) Islam may
be regarded basically as an educational system in the widest meaning of the
term. It involves all aspects of the person - his profession, domestic and
public life and the culture; his physical, mental and spiritual life. It
requires that people should seek (a) knowledge and wisdom, (b) virtue,
responsibility, good motives, benevolence, compassion, mercy (c) self-control,
abilities and skills. The Umma should be led by those who are the most
righteous, able and learned - those who are closest in their surrender to
Allah. It is the duty of all within the Umma, for their own benefit, to follow
and obey those who are superior in this respect. Authority cannot be imposed
but is accepted, and can be questioned. It is the duty of the leaders to
educate the rest of the Community. Since people differ in their understanding
and conformity to Islam, this creates a dynamic hierarchy in which those below
strive to attain a higher level, and those above are required to guide those at
lower levels, and this also facilitates their own further growth. While Muslims
neglected this aspect of religion and fell into traditionalism and automatism,
it is the establishment of research institutions and an educational system that
has created the superiority of the West. But here education is confined to
training and conditioning and to physical and intellectual development.
Motives, feelings and emotions are entirely neglected and remain primitive.
This produces dangerously unbalanced people.
(22) Islam is
not against wealth or the pursuit of material comforts and benefits in this
world, but requires that this should not be done at the expense of social and
spiritual welfare and benefits. Indeed, it can aid these. There is really no
distinction in Islam between the spiritual, mental and material - these are
aspects of the same things. The Economic System was to be modified to serve the
Social System, as the Social System must serve the Spiritual Goal. This order
is the reverse of that found in the ordinary world - the Economy is the first
priority for all nations and people. The social, political and cultural systems
serve it and human psychological and spiritual welfare are sacrificed to this.
But it is obvious that it is the quality of the human being which will
determine their capacity for perception, their motives and actions, what their
economic, social, political and cultural systems will be, and what they do to
their environment.
(23) Unlike
Capitalism Property is considered a trust rather than a right, but, unlike
communism it is the responsibility of the individual not the State. All
transactions are to take place between equals by mutual agreement, partnerships
and contracts. Usury, the borrowing and lending of money for interest and hoarding
is forbidden while charity and spending is encouraged. Usury is based on
self-seeking and transfers wealth from those in need to those who have a
surplus. It is the opposite of charity that distributes wealth and encourages
fellow feeling and communal unity. The one is based on taking the other on
giving. Spending encourages the circulation of money that like the blood
circulation is essential for activity and health. Hoarding causes economic
stagnation and slumps.
(24) The
avoidance of harmful environments, influences and substances. The avoidance of
alcohol, swine meat and, by analogy, other harmful, addictive and debilitating
substances. Impressions of all kinds, like food and air, can be poisonous,
nutritious or catalytic. Muslims are required to avoid sitting with or
cultivating friendships with those who make fun of, or trivialize, virtues or
religion. They are asked to migrate to places which are more conducive to
leading a religious life.
(25) The
avoidance of gambling, divining, and by analogy, other methods by which human
beings can increase uncertainty, unpredictability and loss of control. The
whole point of Islam is to achieve certainty and control.
A number of the
fundamentals of Islam were introduced into the Western World as a result of the
collision with the Muslim World. But while the Muslim world degenerated partly
because of the onslaught from surrounding hostile peoples, but mostly because
they had abandoned Islam, these principles regenerated Europe
and became responsible for their dominance and superiority. Others, also found
in both cultures, do not appear to have a direct connection. The following
correspondences can be mentioned: -
(1) The
scientific attitude. The need to seek knowledge and to apply it, rather than to
indulge in abstract purely intellectual speculations as the Greeks did; the need
to observe, think, measure, experiment and calculate; the requirement that
knowledge should have beneficial application; the idea of Unity behind
multiplicity; the distinction between the objectively real and the apparent,
the desired or the superficial; the existence of order, law, proportionality
and harmony in the Universe. Science is a study of this. There is, however, a
difference between the Islamic and Western idea of knowledge and science. In
Islam knowledge is something that modifies a person and, therefore, manifests
in behaviour. The purpose of science is ultimately to facilitate human
development which is itself an integral part of the Cosmic process.
(2) The concept of change and development,
continuous creation, natural cycles, and yet the existence of something
permanent and unchanging behind all these.
(3) The need for
education, experience and development of faculties.
(4) The
supremacy of ideas rather than persons and personalities. The Quran, not the
Prophet, the message not the messenger has the primary importance.
(5) The
supremacy of the Law rather than of kings and rulers in human affairs; the need
for Law and Order; the need of a judicial system which is independent of
Governments. The Quran also provides an independent Constitution.
(6) The need for
loyalties higher than those limited to narrow clan or tribal boundaries. Islam
is, therefore, regarded as having introduced the concept of Nationhood or ideologically
based political systems. However, it is wrongly supposed that Islam introduced
nationalism in the Western sense based on territory or culture and association
with imperialism. Nor did it introduce ideological loyalty as in Communism,
though this transcends nationalism. Islamic loyalty should be firstly to Allah
and then to the community of Muslims only because of the common loyalty to
Allah.
(7) The
vicegerency of the individual and community, the notion of personal
responsibility and the need for mutual consultation, agreements, contracts and
treaties. In this respect Islam introduced the Democratic Spirit. But it is a
Democracy under God (not Laws made according to whims and expediencies). Though
the idea of Democracy is usually attributed to Greece
or Rome, the
fact is that these regimes were based on slavery and, therefore, on class
distinction. There is no racial, class, national or other group distinctions in
Islam except, of course between those who have accepted Islam and those who
have not. This is understandable because no concerted, directed and cooperative
effort can be made if the value systems and goals are different. However, Islam
accommodates people of other faiths. Though much of the democratic spirit has
been accepted in the West, it tries to avoid the conflict of different
religions and ideologies by creating a system without them. The result is that
Politics has no direction or purpose other than keeping order and peace or
increasing wealth, and it becomes a field of struggle between different
interest groups and political parties. Each of these is hierarchically
organized and policies are imposed from the top and made according to the
vagaries, accidents and expediencies of circumstances. Propaganda, money,
publicity departments, image makers, spin doctors, the self-interest of those
who control the media of communication manipulation all information.
Journalists seek trivia, gossip, scandals and excitement in order to sell more
newspapers and magazines, slant the truth, flatter or insult, tell outright
lies or invent fashions, hysterics and "witch-hunts". The people
merely have the right to elect their rulers once in several years, but not the
right to determine policies or know what is really going on.
(8) Religious
and ideological tolerance - The removal of discrimination and of all class and
racial distinctions. The equality and brotherhood of all citizens. This is an
ideal but has not yet been fully achieved in the West. Islam took steps to
abolish slavery (4:92, 5:89, 24:33, 47:4, 58:3, 90:12-16). Though this was
achieved in the West only recently, it did not get rid of racial, religious,
cultural and class discrimination. People of other faiths found greater freedom
under Muslim rule than even among their own regimes. This tolerance does not
merely mean that people with whom one disagrees are accommodated, but that
different things are suitable for different people, and even that they may also
have part of the truth.
(9) The
improvement in the status of women. It is only very recently when
industrialization and modern states were formed that the status of women in the
West began to improve. But the non-recognition of the inherent differences
between the sexes has led to a different kind of oppression through
conditioning. The relationship has become unsatisfactory to both sexes and this
leads to serious social malfunctions. These include the break up of marriages
and families, the neglect of the welfare of the children who grow up
maladjusted, delinquent, inadequate and neurotic; increase in prostitution,
rape, sexual perversions, abortion, infanticide, cruelty to children.
(10) Since the
Quran is Arabic, the effect was to create a Universal and common language
through which people could understand one another. There is a need for a common
world language. In a technological and commercial age this is English. But
since life is more than these, English may have certain structural limitations.
There is reason to believe that Arabic has a structure that allows
relationships between concepts to be more in accord with the relationships in
nature.
(11) The people
were united not so much through external compulsions but through a common goal,
ideology and disciplines that were integrated into the culture and society.
Many empires in the past, e.g. the Egyptian, Roman and the Russian deliberately
cultivated a State religion to unify the people, give them a framework and
direction, and channel and harness psychological energy in order to prevent
disorder and frivolous waste. Most countries, even without an established
church, try to cultivate a unique culture and character of their own. In the
U.S.A they speak of the American dream and American business talents. The
Dollar seems to be god, enterprise and freedom the highest virtues.
(12) The belief
in human ability and creativity flows from the notion of vicegerency. The idea
of personal responsibility not only for every action but also for everything
within ones sphere of influence, however, has not yet been widely accepted. It
has not been recognized that each individual is a centre of influences which
affects other people, creatures and things in the environment directly or
indirectly, and conversely these affect each individual. People, therefore,
individually and collectively are centres of control. What a person does even
to himself will affect other things, not only by modifying his behaviour but
more directly, the substances and radiation he emits. There is nothing, in
fact, about which it can be said that it is no one else's business. People still
want others, governments, institutions, officials to do things for them, or
look for scapegoats when things go wrong.
(13) The
emphasis on the pen and the written word in order to make permanent and
indisputable records of transactions etc. The Quran itself is a written word.
(14) The idea of
an objective Morality or Value System. This is required only because the
inherent human faculties have been repressed or corrupted. It is understood
that such a system should govern personal and social behaviour. Environmental
and Ecological concerns are only now coming to the fore because the effects of
pollution, wastage and climatic changes have become more obvious. But the idea
that it should govern a person's interactions with himself, the way he thinks,
feels, perceives himself, and his attitude to and relations with the Cosmos has
not been generally understood.
Certain other
factors, also integral to Islam, have not been established in any Muslim
countries or anywhere else:-
(1) The notion
of Unity.
(a) There is no
absolute distinction between consciousness, life and matter - they are aspects
of the same thing. There are only phenomena that differ from one another in
degree in these respects. There is no dichotomy in Islam between mind and
matter or the subjective and objective, the inner and the outer. Allah is the
Inner and the Outer.
(b) That the
whole is greater than the sum of the parts; that the parts are inter-dependent
and must adjust to the whole and have a function with respect to it.
(c) The
inter-dependence and Reciprocity of all things. This is as important as the
Principles of Conservation, Evolution and Relativity, which also follow from
Unity. Nothing and no action is isolated but consequences will eventually
return.
(2) The
Relativity of Time. It measures the relative speed between processes. Time may
be regarded as nested:- If we draw a line and consider a section of it as
representing "Now", the present, then on either side we have
"past" and "present". But the "Now" also has
duration and can be represented by a line similarly divided. And so on. The
"Now" is created by the duration of a precept in the observer. Thus,
what may be one Hour for one creature may be a Year for another, and a process
may take a Day that is 1000 years or 50,000 years for us.
(3) Islam sees
all religion and all mankind as one. A single world Government is, therefore,
implicit in the Islamic doctrines, but it must be based on objective principles
under the rule of Allah. Islam, however, also recognizes diversity. But this
requires the incorporation of diversity and flexibility into a unitary system.
The unification of the world should not, and probably cannot be done, until it
is certain that the direction of development is the correct one or that variety
and flexibility is incorporated in the system. Otherwise disaster for mankind
will follow owing either to tensions and conflicts or imposed regimentation and
uniformity.
(4) The idea of
balance, and avoidance of all extremes. One extreme usually leads to the other
causing cyclic swings like in a pendulum. The Muslim is required to take a
middle way which is stable, and from which things can be seen correctly and
controlled. The mind which itself moves with the pendulum cannot see the
motion.
For instance,
there is a tendency towards either a mythological or a mechanistic explanation
of phenomena. One extreme leads to the other. They give rise to opposite forms
of superstition. Islam has to a large extent demythologized religion without
adopting a mechanistic view of the Universe. Though this latter is slowly being
abandoned by science, it still exists in the way people think and behave and
also in social organization. They create rigid systems.
Since all
things, including religions and civilizations rise because of an impulse and
then degenerate, being replaced by others, methods must be studied and applied
which will impart the necessary impulses to continue steady development. This
is made necessary and urgent by the fact that the world is moving rapidly
towards uniformity and unity, If this happens then no replacements for a
degenerating civilization will be found.
(5) The need to
cooperate with nature and reality rather than to try to dominate or exploit it.
Respect for the planet, its ecosystem and other life forms; concern for the
welfare of all things. The responsible and economical use of resources and the
avoidance of waste, vanity and greed.
(6) An
understanding of what it means to be human. The establishment of an objective
ideal and purpose in life; the understanding of the real meaning of success and
failure. Objective values. The understanding of the proper meaning of notions
such as freedom, property, wealth, purpose, success, usefulness, truth,
goodness, beauty.
(7) Respect for
the agency of others - The avoidance of coercion, domination, conditioning and
manipulation of other people. Man has not yet been liberated from servitude to
each other. Slavery still exists, The employer still controls the actions and
thoughts and even the conscience of the employee for his own profit, and throws
him out on the scrap heap when profit ceases. This could not be done to the
slave.
(8) The natural
differences between the sexes have not been understood and they are not
respected for what they are. This has disrupted cooperation and harmony between
them and caused a great number of social and psychological malfunctions. This
includes the collapse of the social system which is a network of families, the
inadequate bringing up of the next generation, who grow up without discipline,
guidance, emotional stability, moral values, or a sense of direction. There is
inter-sexual conflict and violence instead of cooperation, killing and birth of
illegitimate children, their abuse, cruelty, neglect and abandonment. All these
things have adverse economic, political, cultural, psychological and spiritual
consequences, including increased tension, frustration, cynicism,
trivialisation of life, violence and barbarity.
(9) The
paramount importance of a national and communal spiritual life. and the need
for self-discipline and psychological development. This aim needs to be
incorporated as an integral part of Political and educational policies.
Observation shows that human beings left to themselves are prone to all kinds
of addictions, obsessions, fanaticism, perversions, prejudices, superstitions,
fantasies, atrocities, violence, persecution and wars. Some people blame
particular religions or religion in general for this. But then we must explain
why they form attachments to religions. The fact is that atheism does not
change things and that nationalism, radicalism and idealism and attachment to
any institution produces the same results. These are all human limitations.
Religions come to improve man. But they cannot do so if they are misunderstood and
not practiced. They cannot be blamed for human failings. These failings are
likely to destroy most of the other human achievements because their knowledge
and technology has far outstripped their moral and psychological development
and created an imbalance with increasing stresses and strains. No improvement
in man can be expected without some system designed specially to do this. Islam
provides a fully comprehensive system of development that is fully integrated
into worldly life. There is no other system like it. It is necessary to
re-establish it in an intelligent manner but elaborate it with techniques based
on increased knowledge.
(10) Western
systems have also been unable to solve the following problems:- addiction to
alcohol and drugs; violence; crime and delinquency; neurosis, psychosis. and
psychopathy; the frustrations and social disruption caused by surplus women;
disharmonious relationship between the sexes; gambling; selfishness and greed;
sexual immorality and perversion; superstitions, prejudices and faults in
thinking; social problems connected with the gap between the generations; the
increasing gap between rich and poor: industrial and political unrest: racial
prejudices and conflicts: economic depressions and the misery they bring: the
problems of organization regarding the power of the state and individual
freedom; pollution, wastage of resources and disruption of the ecological
system.
The
establishment or of these principles or their introduction into suitable
societies remains a task for Islam in the future.
It can be stated
that the Muslim world degenerated because they departed from Islam, but that
the rest of the world progressed in proportion to the features of Islam that
they adopted, though this diffusion took place unconsciously.