Islam and Jahiliyyah

[The Maulana was invited to deliver a speech at the meeting of the Majlis-e-Islamiat of Islamia College, Peshawar, on 23 February 1941. This is the speech delivered at that meeting, which was later published as a booklet under the title ‘Islam and Jahiliyyah’.]

In the sphere of life, it is absolutely essential for a person to first form a clear opinion about the nature, qualities and condition of everything with which he comes into contact, and about his relationship with it. Without forming such an opinion beforehand, it is impossible for him to use anything for any purpose. Whether that opinion is fundamentally correct or incorrect is a secondary matter; there is not the slightest doubt that he must form some definite opinion. Before making this determination, it is utterly impossible to decide finally how one should deal and behave with any object, or what course of action one should adopt toward anyone. No special argument is needed to explain this, for everyone can understand it from the practical experiences of day and night. When one first meets someone, one must learn who this person is, what his honor and status are, what qualities and abilities he possesses, and what kind of relationship exists between him and oneself. Without a definite answer to these questions, it is impossible to determine how one should treat or behave toward him. Even if completely accurate knowledge in this matter is utterly impossible, one must nevertheless arrive, from outward signs, at least at an approximate answer to these questions as far as possible. Thereafter, whatever conduct one adopts toward him must be based on this previously formed opinion. The foodstuffs people consume can serve as food because they know or believe that they satisfy human nutritional needs. Conversely, whatever people discard or throw away, whatever they use for one purpose or another, whatever they care for and maintain, whatever things they honor or disregard, and whatever they fear or love—all such conduct and treatment are based on previously formed notions about their nature and qualities and about humanity’s relationship with them.

Moreover, if the conception formed about various things is correct, the conduct adopted toward them will also be correct; and if that conception is false, defective or incomplete, people’s treatment of them will correspondingly be so. These two are completely interdependent. But what does the correctness or incorrectness of the conception itself depend on? It depends on the method by which an opinion about the object is formed. Such an opinion is either accepted on the basis of accurate science, or it relies only on guesswork, unfounded notions, or sense perception and observation. For example, a child sees fire and, relying merely on outwardly acquired knowledge, regards it as a ‘wonderful toy.’ Because of this conception of fire, the child stretches out his hand to grasp and pick it up. Another person sees the same fire and, relying merely on notions and conjecture, begins to believe that it contains a divine essence or is the outward form of divinity. On this basis, he decides that a master-servant relationship should be established with it and that it is his duty to bow before it. A third person sees fire and begins investigating its real nature, inherent qualities, strength and power. After reflection and research, he determines that it is a substance that gives heat and should therefore be used like a servant. On the basis of this opinion, he does not regard fire as a toy, nor does he accept it as a deity to be worshipped; rather, as needed, he sometimes uses it to prepare food and sometimes to burn things. There is no doubt that, among these different ways of dealing with the same fire, the conduct of the child and the fire-worshipper is based on sheer ignorance and blindness. The child’s conception of fire as a toy is completely disproved by practical experience. Likewise, the fire-worshipper’s belief that fire is a god, or that God manifests Himself in it, is not based on any conclusive scientific proof. Rather, such a notion has been adopted on the basis of mere whim, imagination and unfounded conjecture. Conversely, employing fire in service and useful work, and accomplishing various necessary and beneficial tasks with its help, is undoubtedly a sound scientific course of action, because this conception of fire has been formed on the basis of knowledge and accurate science.

The Fundamental Problem of Human Life

After firmly impressing this introduction upon heart and mind, we must turn our attention from details to the fundamental principles and discuss the matter. A person finds himself existing upon this earth; he has a body in which countless kinds of strength, power and talent are present. Before him lie the vast expanses of the sky and earth, containing countless kinds of materials, and he possesses ample ability to use them and benefit from them for his needs. Around him are countless people, animals, plants, shrubs, creepers, stones and so forth. Human life is closely connected with all these in many ways. In such circumstances, how can a person possibly deal with them without first forming an opinion about himself, about the other animals, objects and materials, and about his relationship with them? Without determining the answers to questions such as whether any responsibility has been placed upon him; whether he is completely free and arbitrary or subject to someone; if he is subject to someone, to whom; before whom he must give an account; whether this worldly life has any consequence, and if so, what it is—without answering these questions and reaching a final decision about them, a person cannot choose any path for his life. The body he possesses and the powers within it: are they his own property, or merely a gift from someone else? Is there anyone who will take account of them? Will he himself determine the principles governing their expenditure and use, or will someone else determine them? Without answering these questions, he cannot employ his own strength and talents in any work. Regarding the inexhaustible store of objects and materials all around him, is he himself their owner and proprietor, or is someone else? Is his right to exercise power over them limited or unlimited? If limited, who has set the limit? Without determining the answers to these questions, a person cannot establish any principle for using the objects and materials around him. Likewise, what is a human being, and on what basis are distinctions and differences to be made among human beings? On what basis are friendship, enmity, agreement and disagreement, cooperation and non-cooperation to be established? Until an opinion is settled on these matters, people cannot determine principles for dealing and behaving with one another. Furthermore, unless the nature and system of this world are determined, and the level at which humanity stands within it is known, no person can deal in any way with the world as a whole.

On the basis of the foregoing introduction, it can be stated without hesitation that it is impossible to use any of these things for any purpose without forming some opinion about them; and in reality, some answer to these questions is always present, consciously or unconsciously, in the minds of the people of the world. A person is compelled to determine their answers, because before forming such an opinion he is unable to do anything. Of course, this does not mean that philosophical answers to these questions must exist in everyone’s mind, that every person must determine their answers through philosophical argument, or that each question must be examined minutely and its clear conclusion firmly established in the mind. That is not possible for everyone. In many people’s minds these questions never take any definite or clear form; many may never voluntarily give them even a little thought. Nevertheless, every person certainly settles upon an extremely vague and general positive or negative answer to them. Consequently, whatever principle governs his life must inevitably be the result of that opinion; there can be no doubt about this.

What has been said above is just as true and applicable to different nations or groups as it is to individuals. Since these questions are connected with the fundamental problems of human life, it is not at all possible to establish any system for society and civilization or adopt any program for humanity as a whole before answering them. A particular view of moral character will be formed according to the answers determined for these questions, and the various aspects and departments of life will be given practical form in accordance with its nature. In short, the whole social culture will be built according to the answers to these questions; no exception to this is possible. Whether concerning the individual or the collective, whatever answers are given to these questions will be manifested in practice. Indeed, by examining and analyzing in detail the conduct, behavior and activities of an individual or society, it is very easy to discover which answers to these fundamental questions are operative behind them. For the kind of answers given to these questions cannot possibly produce personal or collective conduct contrary to them. There may certainly be a difference between fundamental claims and actual conduct; but there can be no difference between the nature and character of the answers actually engraved upon the deepest ground of the human mind and the nature of actual conduct.

There is another important aspect. Since it has been established that a person cannot take even a single step in any worldly activity without settling some answer in his mind to these fundamental questions of human life, it follows that they are essentially connected with the unseen. No answer to them has been written upon the face of the universe in such a way that every person, immediately upon setting foot on earth, could read it and discover the correct answer through his own ability. Moreover, none of these questions has an answer so simple and clear that everyone would know it instinctively. That is why all people, even if they came together, have been unable to accept one specific answer to these questions. There has always been tremendous disagreement among people concerning their answers. The truth is that humanity has always tried to answer these questions through various methods. It is therefore essential to know which methods of determining their answers are possible, which methods have so far been adopted in the world, and what kinds of answers have been obtained through those different methods.

One way of determining the answers to these questions is to rely on one’s external senses and determine the answers on the basis of the knowledge obtained through them. The second way is to make observations with the help of the senses and, adding conjecture and inference to them, establish a principle. The third way is to accept the answers given to these questions by the prophets, the men sent by Allah, who claim to be direct bearers of profound knowledge of truth.

Up to the present, these three methods alone have been adopted in the world for determining the answers to the fundamental questions of human life. Perhaps no other means exists for this purpose. Each of these methods answers these questions entirely independently. From each answer, a particular code of conduct can be derived; a particular moral ideal and a system of society and culture come into existence. Each, by virtue of its own fundamental distinctive character, is completely separate and different from the codes of conduct derived from all the other answers. I shall now try to show in detail what answers have been obtained through these different methods and what kind of code of conduct has arisen from each answer.

Pure Jahiliyyah, or Absolute Blindness

When a person tries to answer the foregoing questions by relying exclusively on the external senses and forms an opinion in this way, the most natural consequence of this mode of thought is that he is gradually compelled to conclude that this vast and wondrous order of creation is merely the actual expression of a chance occurrence. No benevolent will or noble purpose exists behind it; it came into existence spontaneously, operates through its own power, and will ultimately destroy itself forever. There is no owner of this vast world of nature anywhere. Even if there were one, he would have no relationship with human practical life. A human being is regarded simply as a kind of ‘animal,’ and is thought to have been born into this world, perhaps as the result of an accident. Whether someone created him or he acquired existence by himself is unknown to everyone; fundamentally, this question is irrelevant here. Human beings are seen alive and moving about on this earth. They possess various desires, wishes and cravings, while the powers inherent in their nature constantly urge them forcefully to satisfy them. They have limbs, weapons and implements, with which their inner cravings and desires can be fulfilled. Across the vast expanse of land surrounding humanity there are innumerable resources and means, and people can employ their limbs, weapons and tools upon them to satisfy their desires:

Therefore, apart from fully satisfying its inherent cravings and desires with all its inner powers and abilities, there is no other field for its use; and the entire world is nothing but a storehouse of inexhaustible goods and materials. The only task of the earth is for human beings to stretch out their hands over it and acquire whatever goods and materials they wish. There is no powerful and authoritative being over it before whom human beings could be compelled to give an account. Nowhere is there any source from which the essential laws and regulations for conducting human life, or true knowledge and guidance, can be obtained. Consequently, a human being is an independent, irresponsible entity endowed with unrestricted rights.

It is their own task to formulate the laws necessary for themselves, determine the fields in which their inherent powers are to be used, and establish their relationship and course of action with all kinds of living creatures and objects existing on earth. If they are to obtain any guidance in this matter, they must rely on the knowledge acquired from the lives of animals, the histories of stones and mountains, and the store of knowledge gained from humanity’s own historical experience. A person is accountable to no one. If he must give an account to anyone at all, it is to himself; or he must answer only to the state power that has emerged from among the people and exercises influence over members of society, and to no one else. Furthermore, this worldly life of humanity is the only and final life; the consequences of all actions are confined to and completed within this life. Therefore, everything concerning whether a principle is right or wrong, correct or incorrect, beneficial or harmful, acceptable or rejectable, and so on, must be determined solely on the basis of the consequences of actions manifested in this world.

In reality, this is a complete philosophy of life, presenting answers to all the fundamental questions of human life and solutions to all its problems through human sense-based observation. Every part of these answers is closely interwoven with the others; there is a natural and inherent harmony and similarity between them. That is why a person who adopts this philosophy of life can follow a coherent and harmonious way of life in the world. Whether these answers and the conduct and way of life arising from them are fundamentally correct or erroneous is an entirely separate question.

The principle and role that a person adopts in the practical sphere of worldly life on the basis of these answers to the fundamental questions of human life must now be examined. When a person adopts this outlook and philosophy of life in his individual life, he adopts, from beginning to end, a completely free, arbitrary and irresponsible course of action. He begins to regard himself as the sole owner of himself, his body and his physical powers, and uses them as he wishes. Whatever objects he brings under his control and whatever people come under his authority, this materialistic person deals with them as their owner. Apart from mere natural laws and the collective way of life of society, no force can in the least diminish or restrict his power and freedom of rights. No moral feeling, sense of responsibility or fear of accountability will exist in his heart and mind to hinder his unrestrained way of life. Wherever there are no external obstacles, or where it is possible to ignore them and act according to his own wishes despite their presence, the inevitable result of this outlook and philosophy of life is that he will become oppressive, treacherous, corrupt, vicious, innately sinful and destructive. By nature he will be selfish, materialistic and opportunistic. Apart from satisfying the cravings, desires and animal needs of his own instincts, and working solely for this purpose, he will have no other aim in his birth or life; and only those things that serve this purpose of his life will appear valuable and acceptable to him. In fact, the emergence of such an attitude and disposition among individuals is the natural result of the view under discussion. Such a person may, out of far-sightedness and for a particular purpose, be compassionate; he may possess a spirit of self-sacrifice and devotion; in short, he may display a kind of responsible moral feeling throughout his life—this cannot be denied. But if his actual deeds and conduct are analyzed, it will become clear that this is essentially only an extended form of his selfishness and vanity. In reality, he sees his own advancement and welfare in the welfare and progress of his country and nation, and for this reason he desires the welfare of his country and nation. At most, such a person can be a nationalist, and nothing else.

Moreover, the condition of the various aspects of the society formed by people possessing such attitudes will be as follows: its politics will be founded upon human domination. This may be the domination of one person or one family, or the domination of a particular class or of the people. The most advanced organization that can be established will be the nation-state. But in every case, human beings will be the actual legislators. All laws will be formulated and amended solely on the basis of desires, cravings, wishes and practical experience. The principles governing all activities will likewise be determined and changed according to an opportunistic and expedient outlook. The most cunning, deceitful, powerful, hypocritical, fraudulent, lying, hard-hearted and sinful people will be able to attain state authority and domination; leadership of society and the power and right to run the state will be entrusted to them. In their legal code, power will be called truth, while the weak will be declared invalid.

In such circumstances, the entire system of society and civilization will be founded on self-worship. Once freed from every moral restraint concerning enjoyment and gratification, the moral standard that is established will create little obstruction to the satisfaction of fierce desires.

Art and literature will be influenced by a similar mentality, and the tendencies toward nakedness and brutishness will appear with increasing intensity.

In the economic sphere, feudalism and the jagirdari system will sometimes expand; at other times capitalism and plutocracy will take their place; and sometimes wage laborers and workers, becoming agitated, will create a revolution and establish their own absolute dictatorship. It will be impossible by any means to establish a just economic system there. For in such a society, every individual’s fundamental attitude toward the earth and its wealth will be entirely materialistic, and everyone will believe that this world is a field for plunder, with no obstacle to seizing as much wealth as one wishes by taking advantage of time and opportunity and grabbing it as one pleases. The system of education and training introduced to shape individual character in this society will likewise resemble this philosophy of life and this conduct. The previously described conception of the earth, humanity, and humanity’s position and status in the world will be firmly implanted in the minds of every newly emerging generation and its descendants. All information and knowledge, whatever branch of knowledge or science they belong to, will be arranged and formed in such a way that this conception of life will become firmly rooted in their minds and brains of its own accord. Moreover, they will be prepared precisely to adopt this kind of conduct in their present life and to become capable of finding a place in such a society in complete harmony with it. I do not think I need to tell you anything about the nature of such education and training; its practical example can be found in the present society itself. All the educational institutions in which the people of this country are receiving education have been established on the basis of this ideology, although they have been named ‘Islamia College’ and ‘Muslim University’.

In reality, the conduct analyzed here is the conduct of pure ‘Jahiliyyah’; it resembles the conduct of the child who, relying only on the external senses and superficial observation, continues to regard fire as a beautiful toy. There is only this difference: the child’s observational error is exposed immediately through practical experience. The fire that the child regards as a toy and reaches out to touch is a consuming fire; the moment it is touched, it proves that it is not a toy but fire. Conversely, the error of this method of observation in social life is proved only after a long delay, and for many people it may never become apparent during their entire lives. The ‘fire’ with which they interfere gives off only a mild warmth; its heat is not immediately or instantly felt as unbearable upon contact. In many cases, it continues heating things for centuries. Nevertheless, anyone wishing to gain practical experience of this matter has ample opportunity to do so. The bitter experience encountered in daily life as a result of this ideology—the treachery of the people, the oppression and persecution of rulers, the injustice of judges, the selfishness and exploitation of the wealthy, and the immorality and corruption of ordinary people—and the sparks of fire emitted by this ideology in the form of national worship, nationalism, imperialism, war, destructive activities, conquest of countries and the slaughter of nations, make it very easy to conclude, upon witnessing them, that this is undoubtedly the conduct of absolute blindness and pure Jahiliyyah. In reality, this is neither scientific conduct nor conduct based on reason and thought. For the conception of themselves and of the order of the universe that led people to adopt such conduct does not correspond to the actual state of affairs and genuine reality. Had it done so, there is no doubt that its consequences could not have been so bad.

It is necessary next to examine the other established methods of acquiring knowledge. The second method of solving the fundamental problem of human life and answering its fundamental questions is to conduct observation on the basis of mere notions, guesswork and conjecture, and to form a final opinion about these matters of life. Three different views have been established through this method, and a particular kind of conduct has arisen from each view.

Shirk

One view is that although this vast system of the world of nature could not have begun operating without a ‘Rabb,’ its gods (ilahs and rabbs) are not one alone but are numerous. The sources of the various powers of the universe are linked to the hands of different gods; human fortune, misfortune, success, failure, gain, loss and so forth depend upon the favor and displeasure of countless divine beings. Those who adopt this ideology make special efforts, through guesswork and conjecture, to determine the sources and locations of these godlike powers. Consequently, during this investigation, whatever powers attracted their attention, they regarded as ‘gods.’ After adopting this view, the kind of conduct that naturally becomes operative in human life is as follows:

First: As a result, man’s entire life is reduced to a foundation of unreal conjecture and guesswork. He then begins, without scientific or rational methods and solely with the help of conjecture, to regard countless things as possessing supernatural powers, believing that they can exert a good or evil influence on human destiny through supernatural and paranormal means. Consequently, the person who believes in this view, immersed in the unreal hope of good influence and the baseless fear of evil influence, wastes his immense energy meaninglessly. In one place he begins to place hope in a tomb, believing that it will accomplish what he cannot; elsewhere people rely on a deity and hope that it will improve their destiny. Such people strive to please these imaginary deities and supernatural powers. At the slightest sign of ill omen, their hearts break and they become distressed with despair. Elsewhere they build imaginary palaces of hope and reliance upon good omens. This very thing diverts and misguides their ideology, thought, and efforts from the natural course and leads them along a wholly abnormal path.

Second: Because of this view, a long program of worship, vows, gifts, offerings, and countless other kinds of rituals and ceremonies comes into being. And because people become involved in them, a large part of their practical efforts is spent on meaningless activities.

Third: Immersed in the superstition of this polytheistic fantasy-worship, they give cunning and deceitful people a great opportunity to ensnare them in their nets of deception and plunder their wealth. Thus someone becomes a king or monarch and, displaying a genealogical connection between his own lineage and the sun, moon, and other deities, tries to instill in people the belief that they too are gods, while you are their slaves. Someone else poses as a priest and says that we have close relations with those in whose hands lie the master keys to your gain and loss; therefore, through us you can reach them. Another becomes a scholar, Brahmin, or pir, spreading a web of amulets and charms, exorcisms, incantations, spells, and spiritual practices or ‘acquisitions,’ and tries to implant in people the firm conviction that our things can, through supernatural and paranormal means, fulfill all your needs, alleviate suffering and hardship, and soothe pain. Thereafter, the descendants of these clever people become families or classes possessing a permanent and distinct status. Consequently, their rights, status, distinctiveness, influence, and prestige begin to grow, expand, and become firmly established on deeper foundations with the passage of time. As a result, through such beliefs and ideologies, the divinity of royal families, religious officeholders, and spiritual leaders is firmly established over the heads of the masses. And artificial gods turn people into abject slaves, making it seem as though they are nothing more than animals kept to give milk, carry burdens, and serve as means of transport for them.

Fourth: Just as this ideology cannot provide any permanent and independent foundation for knowledge and science, philosophy, literature, a complete social system, and politics, similarly people cannot obtain from such imaginary ‘gods’ any kind of way of life worthy of being followed. People will continue to perform worship and a few prescribed rituals properly in the hope of receiving the favor and help of these imaginary ‘gods’; their relationship with these gods will remain limited to this. In the broader and wider spheres of human life, framing the laws necessary for practical affairs and determining policies of action will be entirely a matter of people’s own unrestricted authority. Thus a society based on polytheism and shirk is in practice compelled to follow the previously described path of sheer, blind jahiliyyah. In every sphere—moral character, practical affairs, social forms and methods, politics, economics, knowledge and science, arts and literature—the conduct arising from a life-view based on shirk resembles that of sheer jahiliyyah; in principle, there is no difference between them.

Asceticism

The second answer formulated to the fundamental question of human life through combining actual observation with baseless conjecture and guesswork can, in a word, be called asceticism. The essence of this ideology is that the earth and man’s physical existence itself are a kind of ‘peace center’ for man, while man’s soul has been confined in a cage like a condemned prisoner. Since man has a material connection with the material world, all the greed, desires, wishes, and needs within him are essentially chains of the prison. The more man maintains relations with this earth and its material possessions, the tighter the bonds of these chains will become, and the more deserving of severe punishment he will be considered. The only way to escape this punishment is to avoid, with complete success, every kind of worldly relationship, connection, preoccupation, and trouble; to strictly suppress natural greed, desires, and wishes; to renounce pleasure and enjoyment; to firmly deny the demands and impulses of physical needs and instincts; to uproot completely the love that arises in the heart and mind through real bonds of flesh and blood; and to crush this enemy through severe and endless austerity of mind and body so that it can never establish any influence or domination over the soul. As a result, the soul will become light and pure and gain the power to soar toward the highest path of liberation. Such an ideology inevitably produces the following reactions in human life. First, under its influence, man’s entire inclination is directed from collectivism toward individualism and from society and civilization toward barbarism. Man becomes completely averse to the earth and to the way of life. He is unwilling to assume any biological responsibility, and his entire life becomes the living embodiment of non-cooperation and detachment. His character becomes inert in a wholly negative frame of mind.

Second, under the powerful influence of this ideology, the best and most virtuous people in society sever their relations with the world, take refuge in the most secluded corner of solitary isolation beyond the sight of people, and devote themselves exclusively to seeking their personal salvation. Consequently, the keys to every kind of responsibility and position of authority in the world fall into the hands of the most wicked people in society.

Third, the effect of this view in society and civilization is that negative morality, an anti-social (individualistic) outlook, and pessimistic ideologies arise among people. Their energy for action and their efficiency grow ever weaker. They become ‘easy prey’ for oppressors, and every ruthless tyrannical government can easily bring them under its control. In fact, this ideology is as unfailing as magic in making the people submissive and tame for the benefit of tyrannical men.

Fourth, an everlasting war begins between human nature and this ascetic philosophy of life, and it is often defeated in the struggle. When defeated, in order to conceal its weakness, it is forced to deceive itself through various devices and stratagems. The basic reason for the impure and shameful ceremonies of world-worship prescribed in various ancient religions under the cover of ‘kaffarah’ and renouncing the world in a metaphorical sense lies precisely here.

Pantheism

The third view produced by observation and practice based on unreal conjecture and guesswork is pantheism. That is, everything in man and the universe is essentially unreal. They have no independent existence at all. In reality, a single Being has merely adopted this entire material world as a medium for self-manifestation and is therefore spontaneously manifest in all of it. When analyzed in detail, this ideology reveals countless forms. The entire created universe and material world are merely manifestations of a single Being. Essentially, only that Being exists; whatever else is perceived is in fact nothing. This is the essence of the view of the one Being.

This ideology gives rise to skepticism in the human mind. An impenetrable darkness of doubt concerning his own existence awakens within him. Consequently, it goes without saying that he can accomplish no work in the real world through his own initiative. He begins to regard himself as a wooden puppet, which someone else is dancing from behind the scenes, or within which someone else is dancing. He becomes absorbed in the deep mire of this baseless fantasy. His own life can have no purpose or goal, nor any definite course of action. He thinks, ‘I myself am nothing; I have nothing to do. Nor can there be anything for me to do.’ In reality, that universal Being which is developing within me and in every layer of all creation, continuing from an unknown beginning into eternity, performs all actions; it alone accomplishes every deed. If the Being is perfect, then I too am perfect; therefore I have no need to strive or exert myself. And if that Being is striving to achieve its own perfection, then with the universal movement by which it is continually rushing toward its perfection, I too, carried along in its orbit as one of its parts, will be able to reach it. In fact, I am merely a part; I know nothing of where the universal Being is going or where it wishes to go. The practical result of such a way of thinking is precisely like that of the ascetic philosophy of life. In many cases, the conduct of those who adopt it is seen to correspond with that of the followers of sheer jahiliyyah. For all of them turn their entire lives into abject servitude to their own instincts and blind desires. Consequently, wherever their instincts lead them, they rush along that path without discrimination or concern. They think that they themselves are not moving at all; whatever is happening is being done by the universal Being.

In reality, these last three ideologies too, like the first-mentioned view, are filled with the poisonous outlook of jahiliyyah. As a result, the entire lives of their followers become afflicted by the poison of jahiliyyah. The first point is that none of these ideologies has any real or scientific basis; various views have been constructed by relying entirely on mere fantasy and conjecture. Second, real experience proves that these ideologies are completely contrary to the actual and real condition. If even one of them corresponded to reality, acting according to it could not possibly produce bad results. When consuming a particular thing is invariably seen to cause stomach pain, we all understand with certainty that this thing is genuinely incompatible with the structure of the stomach and its digestive power. Similarly, when acceptance of the ideologies of shirk, asceticism, and pantheism invariably throws all humanity into ruin and causes harm in every respect, and there is no further doubt about this, there can be not the slightest doubt that none of these ideologies corresponds to the actual condition and the real truth.

Islam

Next, the third approach must be discussed. For obtaining answers to the fundamental questions of human life and solving its basic problems, this is the final and ultimate means. To sincerely and fully accept the answers given by the Prophets sent by Allah and the solution they showed to the fundamental problems of human life is what is called Islam.

A clear understanding of this approach can be gained through an example. When one first arrives at a new and unfamiliar place, without the slightest personal experience of it, the only option is to ask someone else and tour the place according to that person’s directions. In such a situation, one must first seek out a person who claims complete experience of the place in question. Upon meeting such a person, one must examine and verify in various ways whether he is trustworthy and reliable, and try to become free of doubt about him. Only then should one travel under his guidance; when practical experience proves that, by acting according to the knowledge and information obtained from him, no harm or bad result has occurred in practice, one no longer has any hesitation or reservation regarding the accuracy of his experience and the truthfulness of the information he has presented about the place. In reality, this method of action is inherently scientific. Since no other scientific method is possible, this must be accepted as the pure and accurate method for determining a view.

With this example before us, it is very easy to determine the correct method for obtaining answers to the fundamental questions of human life. For man, this world is a novel, unfamiliar, and previously unknown place. He knows nothing about its hidden reality or fundamental condition. He has no experience whatsoever of the nature and pattern of this world’s administration, the laws according to which this universal factory is operated, or what mode of conduct could be favorable for man on the earth. Consequently, man forms whatever conception of the world can be formed from outward appearances, regards it as the ultimate truth, and does whatever course of action seems necessary according to it. But its practical result becomes extremely bad.

Man then continues to formulate various views based solely on conjecture and guesswork, and after acting according to each view, suffers its bitter consequences. Thus the final and ultimate course remaining is for man to seek guidance from the Prophets sent by Allah. The Prophets present themselves as ‘fully experienced regarding the profound facts of the real truth,’ and they make this claim. The more all their circumstances are examined and analyzed, the more they are proved to be exceptionally truthful, trustworthy, honest, virtuous, selfless, and possessors of sound thought. Therefore, there are rational grounds for believing them and placing confidence in them from the outset.

Thereafter, the knowledge and information they convey about the world and man’s position in it must be tested for truth, falsity, rationality, and practical consistency. In addition, one must examine whether there is any real, practical evidence against it and how the code of conduct adopted in the world accordingly has proved itself in practical testing. If, after investigation, verification, and research, the answers to all three questions are obtained with certainty, then it is necessary to believe in the Prophets and act according to their guidance; and, in order to maintain practical conformity with this ideology, it is desirable to adopt the conduct and course of action that ought to be adopted in the sphere of life.

As I have already said, in comparison with the aforementioned approaches of jahiliyyah, the last-mentioned approach is unquestionably scientific. If people submit before this science, follow it while abandoning arbitrariness and arrogance, and live while observing the limits that this ‘science’ has prescribed for man, then this will be the Islamic course of action.

The Prophets’ View of Man and the Universe

The Prophets say that this vast, immense universe existing around man, of which man is a part, is not the result of any accidental mishap. It is an orderly, well-organized, law-governed realm. Allah alone created it; He alone is its Owner, its sole Ruler and Controller. The entire created universe is subject to a totalitarian system. All power and authority here are concentrated in the hands of a single central power. Apart from that higher, powerful Being, no one else’s command operates in this natural world. Whatever forces are active in the universal system are all subject and obedient to one central power. No one has the slightest power to oppose His law and command or to do anything according to his own will without His permission. There is no room whatsoever in this orderly system for any kind of independence or irresponsibility. By its very nature, there cannot be.

Man’s being a born subject in this world is not a matter of his choice; rather, he was born as a subject, and it is impossible for him to be anything other than a subject. Therefore, he has no right to devise a way of life for himself or determine his own duties. Man himself owns nothing in the universe. Thus there can be no question of his devising a method for using ownership. His own body and all the powers and abilities within him belong solely to Allah; they are Allah’s contribution. Therefore, he can have no rights over them. It is man’s duty to use these things according to the will and law of the One who bestowed them upon him.

Similarly, all the material things scattered around man in various directions throughout the world—land, animals, water, plants, trees, shrubs and vines, minerals, and so on—belong to Allah; man is not their owner. Therefore, man has no right to interfere with them according to his own will. Rather, it is his duty to use and expend them according to the rules and laws laid down by the true Owner for their use. The lives of all the people who have lived on the earth are closely intertwined. They are all subjects of Allah. Therefore, these people have no right to determine rules and principles for establishing mutual relations and conducting affairs. It is their duty to carry out these matters according to the law given by Allah. Their relationships ought to be established on the basis of the law given by Allah.

But what is that law of Allah? The Prophets say that from the same source of knowledge through which we came to know the hidden reality of the world and of man himself, we also received Allah’s law. Allah Himself granted us this knowledge and commanded us to fully acquaint and inform all the people of the world in this regard. Therefore, it is man’s duty to place trust and faith in us, regard us as representatives of the Most Glorious ‘King,’ and accept Allah’s authoritative law from us.

The Prophets further say that although, at first sight, the entire operation of the universe appears to proceed smoothly, systematically, and according to laws, no director is visible anywhere, nor can any of his employees be seen. Consequently, man feels that there is a kind of scope here for freedom and arbitrariness; he can behave here as though he were the ‘owner.’ He can bow his head in servitude and obedience before someone other than the true Owner, while at all times he is able to continue receiving his ‘rizq,’ the necessities of life, and enjoy the convenience required for every kind of work. Yet he does not immediately receive the consequences of rebellion against Allah. In reality, all this has been done as a test for man. Since man has been given knowledge, intelligence, conscience, inventiveness, and the power of choice, the true ‘Owner,’ the ‘King of Kings,’ has concealed Himself and His unseen state system from public view. His purpose is to test and examine how man practically applies and uses these powers granted by Allah. Allah has left man with knowledge and intellect, freedom of choice, and a kind of autonomy. Now, if man understands that he is a born subject and willingly and eagerly accepts this ‘status,’ despite there being no compulsion whatsoever from any direction to accept it, only then can he succeed in the test set by his Creator. Conversely, if man fails to understand the status of being a subject, or, even after understanding it, assumes the role of a rebel, his failure in the test is inevitable. Yet it is precisely for this test that man has been granted limited freedom in the world. Countless things in the world have been placed under man’s authority, and along with this he has been given the span of an entire lifetime as a period of respite.

The Prophets then also said that, since earthly life is one continuous and uninterrupted period of testing, the true account of deeds will not be rendered in this world, nor will any recompense, peace, or honor be received here. (Note: One point must be remembered clearly in this regard: the world in which we now live is essentially the physical world; it is not a world based on moral laws. The laws upon which the present order of the universe is founded are not moral laws but natural laws. Therefore, in the present earthly order, the moral consequences of human actions cannot be fully realized. Of course, moral consequences will become manifest to exactly the extent that natural laws create favorable conditions for their emergence. But if natural laws do not provide that opportunity, their manifestation is impossible. For example, the moral consequence of murder can become manifest only if natural laws assist in finding the murderer, proving his crime, and enforcing the moral punishment for murder upon him. Otherwise, no moral ‘consequence’ can become manifest at all. Even if circumstances favor it, the complete moral consequence of this act will never be manifested. For merely imposing the death penalty in place of the murdered person is not the full moral consequence of his act. That is why the present world is not, and cannot be, a field for recompense. For it to be a field of recompense, a world order is absolutely necessary in which moral law, rather than the currently prevailing natural order, will be predominant and effective. Natural law will merely obey it and bring about favorable conditions.)

There is no guarantee that whatever ‘good’ man obtains in this world is the recompense for any virtue. Nor is it proof that Allah is pleased with him, or any sign that whatever he has done is correct. In reality, these are merely instruments of testing: wealth, children and reproductive power, the state and government, and all the necessities of life have been given to man solely for the test. The purpose is that man, by applying and using these things, will present practical evidence of his capacity for good or evil action. Similarly, whatever occurs in man’s present life as distress and hardship, loss and injury, is not punishment for any sinful act. Many of these things appear spontaneously under the operation of natural laws. (Note: For example, an adulterer falling ill is not the moral punishment for this sin; it is merely a natural consequence. If treatment succeeds, he may be freed from the illness, but he will never escape the moral punishment. And although repentance may save him from the moral punishment, it alone cannot free him from the illness.) Some of them are purely tests. (Note: For example, someone becoming poor. At that time, he is tested in whether he refrains from adopting improper means to meet his needs, remains firmly on the lawful path, stands steadfastly upon truth and honesty under the severe blows of adversity, or, becoming agitated, steps onto the path of injustice and sin.) And some necessarily occur as the reaction to determining a view contrary to the actual condition. (Note: When man begins to regard this world as without a Lord and himself as completely ‘free,’ but since this is completely contrary to the actual condition, this world is not without a Lord, nor is man free here; therefore, suffering a blow as a result of acting contrary to reality is inevitable. If one touches fire believing it to be a toy, one’s hand will burn, because such conduct is completely contrary to the natural condition.)

In short, this world is not at all a “field for receiving recompense.” Essentially, it is a field of trial. The outward results of actions here do not prove that any method or action is sound, correct or erroneous, sinful or virtuous, acceptable or rejectable. Therefore, they cannot be regarded as any standard either. The true, accurate and only criterion is the result in the Hereafter. After this brief interval of earthly life has ended, there is another life. Then every deed of earthly life will be examined perfectly, and the final decision as to who succeeded in this trial and who failed will be made at that time. Success or failure in the life of the Hereafter depends on several things. First, whether a person, through the correct use of his powers of perception and reasoning, was able to recognize Allah Almighty as the true and only Administrator and Lawgiver, and the teachings and way of life received from Him as the genuine law of Allah. Second, after learning this profound truth, whether, despite having the freedom to choose his path, he bowed willingly and sincerely before the actual sovereignty of Allah Almighty and His Shariah law.

The Islamic Worldview

This worldview presented by the prophets concerning humanity and the earth is a complete worldview. All its aspects and branches are interconnected, and a close, logical relationship exists among them. One part is neither contrary to nor in conflict with another. On its basis, it is extremely easy to provide a complete analysis of all kinds of events in the universe and a full explanation of the signs of the nature of the universe. This view cannot be refuted. Nothing of that kind is observed anywhere. Therefore, it is a scientific theory, and whatever definition may be given of it, that definition will undoubtedly apply to this view.

Moreover, no research, direct observation or practical experience has so far been able to prove this view “false.” In reality, it is an established truth, and its truth is everlasting. It cannot in any way be counted among the doctrines that have been proved false. (Note: The fact that the scientific view of a particular age is contrary to it does not prove that it is false. According to scientific principles, only actual facts can shatter it, not a mere theory. Therefore, until some actual and proven fact disproves the conception presented by the prophets concerning humanity and the universe, to count it among the “doctrines of past ages” is not only a grave error and unscientific, but also the result of an act motivated by spite and hostility.) This view also appears to be very true in light of the order we observe in the universe. Seeing the vast and comprehensive order inherent in the universe and its systematic coherence naturally makes every intelligent person feel that it certainly has an “Administrator”; there can be no reason for denying this. Similarly, this coherent order makes it rational to believe that it is a “centralized system” with an independent and autonomous director. It is not at all credible to regard it as decentralized and to believe that it operates under countless directors. In view of the clear evidence of the scientific basis, rationality and flawless intelligence found in this wondrous system of the universe, it is more reasonable to regard it as a sound, scientific and purposeful system; there can be no basis for considering it purposeless and a child’s toy.

Furthermore, if we regard the system of this universe as a real kingdom and human beings as a part of this vast and well-ordered system, then we must acknowledge that, under this system of order and discipline, there is no room for human arbitrariness or freedom. In this world, the proper status of human beings is that of subjects. From this perspective too, the view mentioned above appears extremely rational (most reasonable).

Even when judged by its practical effectiveness, it proves to be a genuinely practicable view. On its basis, a complete and comprehensive program for human life can very easily be formulated, down to its details. In philosophy, morality, knowledge and science, literature and art, politics and the system of government, war and peace, and international relations—in short, for every aspect and sphere of life and for all its needs and problems—it is possible on this basis to obtain a distinct and enduring system. Consequently, there will never be any need to go beyond this worldview in order to determine a course of action in any sphere of human life.

On the other hand, what we must now examine is how human earthly life is formed on the basis of this worldview and what its results are. This worldview makes personal life completely opposite to the other jahili worldviews. It makes it responsible, highly organized and very disciplined (well disciplined). Believing in this worldview means that a person will not regard his body, all his strength and abilities, this earth, or any object in the earth as his own property and deal with it freely; rather, he will regard them as belonging to Allah and use them on the basis of His law and commands. He will regard everything he acquires as a trust from Allah and will use it while remembering that he must render an account of this trust to Him, from whom no deed or secret desire of the heart is hidden. There is no doubt that such a conscious person will be a devoted follower of an ideal at all times and in all circumstances. Such a person can never become unrestrained or a slave to his desires. He cannot become an oppressor or a traitor. It is possible to place complete trust in such a person. He will feel no need for external pressure to maintain discipline and follow the rules. As a result, a powerful moral bond and a sense of restraint arise within him. Thus, even in circumstances where there is no fear whatsoever of being held accountable by any worldly power, this force helps him stand firmly on the path of honesty, justice and truth. Indeed, no means can be better or more effective than the fear of Allah and the sense of trustworthiness for making members of society worthy of the greatest trust. Moreover, this worldview does not merely make a person a fighter and tireless in his efforts; it purifies all his striving from the filth of selfishness, self-worship and nation-worship, and directs it toward the goal of higher moral ideals, with honesty and truthfulness. A person who believes that his arrival in this world is not purposeless, that he has been sent here to accomplish a great task, understands that his life should not be devoted merely to himself or to his other relatives; rather, it should be wholly dedicated to works that please Allah. For he will not be released without account: an account will be taken of how much of his time and ability was spent on which tasks. No one can be more industrious, productive, sound and precise in his efforts than the person who constantly keeps this in mind. Therefore, no conception of a better character can be imagined than the character this worldview forms in the best and ideal person.

Its test in the collective and social sphere is also highly encouraging. The foremost point is that this worldview completely transforms the very foundations of human society. According to this view, all humanity consists of subjects of Allah, and in this world the dignity, rights and possibility of obtaining opportunities are equal for all. No individual, family, class, nation or lineage has any superiority or nobility over other people, nor any discriminatory rights. In this way, the root of human domination and superiority is eradicated. And if society is established on the basis of the Islamic ideal, the grave defects and maladies produced by jahili worldviews such as monarchy, jagirdari, feudalism, aristocracy, Brahmanism and papacy disappear forever.

It also eradicates discrimination and hostility based on lineage, tribe, geography, region and race. For these grave maladies have created bloodshed, war and conflict in human society throughout the ages. But in the view of the Islamic worldview, Allah is the owner of the entire earth, all human beings are children of one Adam, and servants of Allah. In this society, people are not differentiated on the basis of tribe, wealth or race; such a distinction may be made on the basis of the purity of moral character and whether or not one possesses fear of Allah. The one who has the greatest fear of Allah will prove superior in honesty, justice and striving for the truth. In Islamic society, only his superiority and distinction will be recognized.

In this way, the basis and perspective of social relationships, associations and distinctions among people have been radically changed. The standards or causes of union and separation that people themselves have devised in society divide humanity into countless fragments and erect insurmountable walls among them. Since it is beyond human ability to change lineage, homeland, nationality or race, a person belonging to one of them can in no way be counted among another. In contrast, in the Islamic worldview, the basis for association and separation among people has been established upon acknowledging servitude to Allah and following His commands. Therefore, those who abandon servitude to created beings, begin worshipping the Creator, reject laws made by human beings and accept the law given by Allah as the only law of life will all be counted as one community. Those who do not do so will belong to a different group. In this way, all forms of distinction and discrimination in human society disappear, leaving only one distinction—and everyone can cross this distinction. For it is easy for anyone to move from one group to another by changing his beliefs and the manner of living.

After these corrections and reforms, the outlook, mentality, ideas and social structure of the society that arises on the basis of this worldview undergo a radical transformation. Its state is established not on the basis of human domination, but on the foundation of Allah’s sovereign dominion. (Note: See the author’s work The Islamic Political Worldview.) Here, in reality, Allah’s rule is established, and Allah’s law is promulgated and enforced. Human beings act only as Allah’s representatives. As a result, first of all, all the defects arising from human government and the human right to formulate laws are removed in an instant.

Second, the establishment of a state on the basis of this worldview creates another great distinction. Namely, the entire system of the state becomes suffused with the pure spirit of worship and taqwa. The leaders of the state and the people all equally feel that they are living under Allah’s rule and that every one of their affairs is directly connected with Allah, who is aware of everything hidden and manifest. The taxpayer pays his tax believing that he is paying it to Allah, while both those who receive it and those who spend it regard themselves merely as its trustees. From the soldier to the judge and governor, every official performs his duty with exactly the same mentality with which he offers salat; for them, both kinds of work are equally acts of worship, and the same kind of fear of Allah and apprehensive attitude are required in both. When representatives of the people are elected, the first and greatest importance is given to seeking among them noble qualities such as fear of Allah, trustworthiness, fidelity, honesty and truthfulness. As a result, the most advanced and morally upright people in society are appointed to leadership and positions of responsibility, and state power is entrusted to them.

In the sphere of social culture too, this worldview causes a similar spontaneous current of fear of Allah and moral purity to flow. In place of self-worship, devotion to Allah prevails. The relationship of people with one Allah receives fundamental recognition, and Allah’s law regulates, organizes and disciplines their mutual relations. Since this law was formulated by that Great Being who is pure of every kind of selfishness and the filth of the desires of the self, and who is All-Knowing, supremely scientific and wise, no system of unrest and disorder, oppression and persecution, disintegration or ruin has been given the slightest place in the law He formulated. Moreover, it was formulated with consideration for every aspect of human nature and all the biological needs of human beings.

It is not possible to present here the complete picture of the vast society and comprehensive way of life that arose on the basis of this worldview. But I believe that what has been described above will make it easy for the reader to gain a clear understanding of the kind of life that is formed, and the practical results that are or may be produced, on the basis of the conception presented by the prophets concerning humanity and the earth. Moreover, this is not merely the utopia of an impossible imagination. At one stage of world history, a society, a collective way of life and an advanced state were established and administered on the basis of this worldview, placing before humanity a clear demonstration of its reality. History will also testify that better people have never appeared in human society than those formed on the basis of this ideal, and that no state established on its basis has ever proved more beneficial to all humanity without exception than any other state. Among the ordinary subjects of this state, the sense of moral responsibility had become extremely strong. One incident may be cited as evidence. A Bedouin woman became pregnant through adultery. She knew very well that in Islamic Shariah the punishment for this sin—stoning to death with pieces of stone—was terribly severe. Nevertheless, she herself appeared before the Messenger (peace be upon him) and requested that the punishment for her offense be carried out. She was told to return after giving birth, and was released without any written pledge or guarantee. Later, after giving birth, she appeared again and demanded the appropriate punishment. But this time too she was sent back and instructed to return after nursing and raising the child. Thus she returned once more toward the desert, but no need was felt for police surveillance. After the specified period of nursing had passed, the desert woman returned again and pleaded to be purified by the punishment for her offense. Thereafter, she was sentenced to death by stoning. When she died in this way, a prayer for mercy was offered for her before Allah. At that time, a man suddenly remarked, “The woman was very shameless.” In reply, the Noble Prophet (peace be upon him) said, “By Allah, if all corrupt people had repented in the same way as this woman repented, they too would have been forgiven.”

This, in fact, was the distinguishing characteristic of the citizens of Islamic society. The characteristic of the state and government was even more remarkable. Despite possessing the Bayt al-Mal of states with revenues of tens of millions and immense wealth like Iran, Syria and Egypt, its head of state accepted only one hundred and fifty taka as his monthly salary; and not a single person among the citizens could be found who was eligible to receive alms.

Even after gaining this vast practical historical experience, if someone is unable to become convinced of the truth of the worldview concerning the profound reality of the world-system established by the prophets and the condition and status of human beings within it, then there is no other way to satisfy him on this matter. For direct observation of Allah, the angels and the life of the Hereafter is in no way possible in this world. And where that is impossible, apart from practical experience of the effects of various actions, there can be no other standard at all for determining truth and falsehood. For example, if, despite a hundred efforts, it is not possible to understand the actual condition of where and what complicated and incurable disease has developed inside a patient’s body, the physician tries to diagnose it by administering various medicines, and the medicine that helps identify this unknown disease is regarded as the actual medicine for the disease. When the disease is removed by that medicine, it is unquestionably proved that the medicine is fully suited to treating the disease inside the body; this cannot be denied. Similarly, when the complex mechanism of human life cannot function properly according to any other worldview, but can function soundly only on the basis of the view presented by the prophets, this itself is incontrovertible proof that this worldview conforms to the actual condition. In reality, this entire universe is a kingdom of Allah Almighty. There is indeed another life after this life, and in that life of the Hereafter all human beings will have to give a detailed account of every deed of their earthly lives; there is not the slightest room for doubt about this.

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