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By Prof. K. S. Ramakrishna
Rao, Head of the Department of Philosophy,
Government College for Women University of Mysore, Mandya-571401
(Karnatika).
In the desert of Arabia was Mohammad
born, according to Muslim historians, on April 20, 571. The name means
highly praised. He is to me the greatest mind among all the
sons of Arabia. He means so much more than all the poets and kings that
preceded him in that impenetrable desert of red sand.
When he appeared Arabia was a desert -- a
nothing. Out of nothing a new world was fashioned by the mighty spirit of Mohammad
-- a new life, a new culture, a new civilization, a new kingdom which extended
from Morocco to Indies and influenced the thought and life of three continents
-- Asia, Africa and Europe.
When I thought of writing on Mohammad
the prophet, I was a bit hesitant because it was to write about a religion I do
not profess and it is a delicate matter to do so for there are many persons
professing various religions and belonging to diverse school of thought and
denominations even in same religion. Though it is sometimes, claimed that
religion is entirely personal yet it can not be gain-said that it has a tendency
to envelop the whole universe seen as well unseen. It somehow permeates
something or other our hearts, our souls, our minds their conscious as well as
subconscious and unconscious levels too. The problem assumes overwhelming
importance when there is a deep conviction that our past, present and future
all hang by the soft delicate, tender silked cord. If we further happen to be
highly sensitive, the center of gravity is very likely to be always in a state
of extreme tension. Looked at from this point of view, the less said about
other religion the better. Let our religions be deeply hidden and embedded in
the resistance of our innermost hearts fortified by unbroken seals on our lips.
But there is another aspect of this problem. Man
lives in society. Our lives are bound with the lives of others willingly or
unwillingly, directly or indirectly. We eat the food grown in the same soil,
drink water, from the same the same spring and breathe the same air. Even while
staunchly holding our own views, it would be helpful, if we try to adjust
ourselves to our surroundings, if we also know to some extent, how the mind our
neighbor moves and what the main springs of his actions are. From this angle of
vision it is highly desirable that one should try to know all religions of the
world, in the proper sprit, to promote mutual understanding and better
appreciation of our neighborhood, immediate and remote.
Further, our thoughts are not scattered as
appear to be on the surface. They have got themselves crystallized around a few
nuclei in the form of great world religions and living faiths that guide and
motivate the lives of millions that inhabit this earth of ours. It is our duty,
in one sense if we have the ideal of ever becoming a citizen of the world
before us, to make a little attempt to know the great religions and system of
philosophy that have ruled mankind.
In spite of these preliminary remarks, the
ground in these field of religion, where there is often a conflict between
intellect and emotion is so slippery that one is constantly reminded of fools
that rush in where angels fear to tread. It is also not so complex from
another point of view. The subject of my writing is about the tenets of a
religion which is historic and its prophet who is also a historic personality.
Even a hostile critic like Sir William Muir speaking about the holy
Quran says that. "There is probably in the world no other
book which has remained twelve centuries with so pure text." I may
also add Prophet Mohammad is also a historic personality, every event
of whose life has been most carefully recorded and even the minutest details
preserved intact for the posterity. His life and works are not wrapped in
mystery.
My work today is further lightened because those
days are fast disappearing when Islam was highly misrepresented by some of its
critics for reasons political and otherwise. Prof. Bevan writes in Cambridge
Medieval History, "Those account of Mohammad and Islam which were
published in Europe before the beginning of 19th century are now to be regarded
as literary curiosities." My problem is to write this monograph is
easier because we are now generally not fed on this kind of history and much
time need be spent on pointing out our misrepresentation of Islam.
The theory of Islam and Sword for instance is
not heard now frequently in any quarter worth the name. The principle
of Islam that there is no compulsion in religion is well known.
Gibbon, a historian of world repute says, "A pernicious tenet has been
imputed to Mohammadans, the duty of extirpating all the religions by
sword." This charge based on ignorance and bigotry, says the eminent
historian, is refuted by Quran, by history of Musalman conquerors and
by their public and legal toleration of Christian worship. The great success of
Mohammad's life had been effected by sheer moral force, without a
stroke of sword.
But in pure self-defense, after repeated efforts
of conciliation had utterly failed, circumstances dragged him into the
battlefield. But the prophet of Islam changed the whole strategy of the
battlefield. The total number of casualties in all the wars that took place
during his lifetime when the whole Arabian Peninsula came under his banner,
does not exceed a few hundreds in all. But even on the battlefield he taught
the Arab barbarians to pray, to pray not individually, but in congregation to
God the Almighty. During the dust and storm of warfare whenever the time for
prayer came, and it comes five times a every day, the congregation prayer had
not to be postponed even on the battlefield. A party had to be engaged in
bowing their heads before God while other was engaged with the enemy. After
finishing the prayers, the two parties had to exchange their positions. To the
Arabs, who would fight for forty years on the slight provocation that a camel
belonging to the guest of one tribe had strayed into the grazing land belonging
to other tribe and both sides had fought till they lost 70,000 lives in all;
threatening the extinction of both the tribes to such furious Arabs, the Prophet
of Islam taught self-control and discipline to the extent of praying even on
the battlefield. In an aged of barbarism, the Battlefield itself was humanized
and strict instructions were issued not to cheat, not to break trust, not to
mutilate, not to kill a child or woman or an old man, not to hew down date palm
nor burn it, not to cut a fruit tree, not to molest any person engaged in
worship. His own treatment with his bitterest enemies is the noblest example
for his followers. At the conquest of Mecca, he stood at the zenith of his
power. The city which had refused to listen to his mission, which had tortured
him and his followers, which had driven him and his people into exile and which
had unrelentingly persecuted and boycotted him even when he had taken refuge in
a place more than 200 miles away, that city now lay at his feet. By the
laws of war he could have justly avenged all the cruelties inflicted on him and
his people. But what treatment did he accord to them? Mohammad's
heart flowed with affection and he declared, "This day,
there is no REPROOF against you and you are all free." "This
day" he proclaimed, "I trample under
my feet all distinctions between man and man, all hatred between man and
man."
This was one of the chief objects why he
permitted war in self defense, that is to unite human beings. And when once
this object was achieved, even his worst enemies were pardoned. Even those who
killed his beloved uncle, Hamazah, mangled his body, ripped it open, even
chewed a piece of his liver.
The principles of universal brotherhood and
doctrine of the equality of mankind which he proclaimed represents one very
great contribution of Mohammad to the social uplift of humanity. All
great religions have preached the same doctrine but the prophet of Islam had
put this theory into actual practice and its value will be fully recognized,
perhaps centuries hence, when international consciousness being awakened,
racial prejudices may disappear and greater brotherhood of humanity come into
existence.
Miss. Sarojini Naidu speaking about this aspect
of Islam says, "It was the first religion that preached and practiced
democracy; for in the mosque, when the minaret is sounded and the worshipers
are gathered together, the democracy of Islam is embodied five times a day when
the peasant and the king kneel side by side and proclaim, God
alone is great." The great poetess of India continues, "I
have been struck over and over again by this indivisible unity of Islam that
makes a man instinctively a brother. When you meet an Egyptian, an Algerian and
Indian and a Turk in London, it matters not that Egypt is the motherland of one
and India is the motherland of another."
Mahatma Gandhi, in his inimitable style, says "Some
one has said that Europeans in South Africa dread the advent Islam -- Islam
that civilized Spain, Islam that took the torch light to Morocco and preached
to the world the Gospel of brotherhood. The Europeans of South Africa dread the
Advent of Islam. They may claim equality with the white races. They
may well dread it, if brotherhood is a sin. If it is equality of colored races
then their dread is well founded."
Every year, during the Haj, the world witnesses
the wonderful spectacle of this international Exhibition of Islam in leveling
all distinctions of race, color and rank. Not only the Europeans, the African,
the Arabian, the Persian, the Indians, the Chinese all meet together in Medina
as members of one divine family, but they are clad in one dress every person in
two simple pieces of white seamless cloth, one piece round the loin the other
piece over the shoulders, bare head without pomp or ceremony, repeating "Here
am I O God; at thy command; thou art one and alone; Here am I."
Thus there remains nothing to differentiate the high from the low and every
pilgrim carries home the impression of the international significance of Islam.
In the opinion of Prof. Hurgronje "the
league of nations founded by prophet of Islam put the principle of
international unity of human brotherhood on such Universal foundations as to
show candle to other nations." In the words of same Professor "the
fact is that no nation of the world can show a parallel to what Islam has done
the realization of the idea of the League of Nations."
The prophet of Islam brought the reign of democracy
in its best form. The Caliph Caliph Ali and the son in-law of the prophet, the
Caliph Mansur, Abbas, the son of Caliph Mamun and many other caliphs
and kings had to appear before the judge as ordinary men in Islamic courts.
Even today we all know how the black Negroes were treated by the civilized
white races. Consider the state of BILAL, a Negro Slave, in the days of the
prophet of Islam nearly 14 centuries ago. The office of calling Muslims to
prayer was considered to be of status in the early days of Islam and it was
offered to this Negro slave. After the conquest of Mecca, the Prophet ordered
him to call for prayer and the Negro slave, with his black color and his thick
lips, stood over the roof of the holy mosque at Mecca called the Ka'ba
the most historic and the holiest mosque in the Islamic world, when some proud
Arabs painfully cried loud, "Oh, this black Negro Slave, woe be to him. He
stands on the roof of holy Ka'ba to call for prayer." At that moment, the
prophet announced to the world, this verse of the holy QURAN
for the first time.
"O mankind, surely
we have created you, families and tribes, so you may know one another.
Surely, the most honorable of you with God is MOST RIGHTEOUS AMONG you.
Surely, God is Knowing, Aware."
And these words of the holy
Quran created such a mighty transformation that the Caliph of Islam, the purest
of Arabs by birth, offered their daughter in marriage to this Negro Slave, and
whenever, the second Caliph of Islam, known to history as Umar the great,
the commander of faithful, saw this Negro slave, he immediately stood in
reverence and welcomed him by "Here come our master; Here come our
lord." What a tremendous change was brought by Quran in the Arabs,
the proudest people at that time on the earth. This is the reason why Goethe,
the greatest of German poets, speaking about the Holy Quran declared that, "This
book will go on exercising through all ages a most potent influence."
This is also the reason why George Bernard Shaw says, "If any religion
has a chance or ruling over England, say, Europe, within the next 100 years, it
is Islam".
It is this same democratic spirit of Islam that
emancipated women from the bondage of man. Sir Charles Edward Archibald
Hamilton says "Islam teaches the inherent sinlessness of man. It
teaches that man and woman and woman have come from the same essence, posses
the same soul and have been equipped with equal capabilities for intellectual,
spiritual and moral attainments."
The Arabs had a very strong tradition that one
who can smite with the spear and can wield the sword would inherit. But Islam
came as the defender of the weaker sex and entitled women to share the
inheritance of their parents. It gave women, centuries ago right of owning
property, yet it was only 12 centuries later , in 1881, that England, supposed
to be the cradle of democracy adopted this institution of Islam and the act was
called "the married woman act", but centuries earlier, the Prophet of
Islam had proclaimed that "Woman are twin halves of men. The
rights of women are sacred. See that women maintained rights granted to
them."
Islam is not directly concerned with political
and economic systems, but indirectly and in so far as political and economic
affairs influence man's conduct, it does lay down some very important
principles to govern economic life. According to Prof. Massignon, it maintains
the balance between exaggerated opposites and has always in view the building
of character which is the basis of civilization. This is secured by its law of
inheritance, by an organized system of charity known as Zakat, and by
regarding as illegal all anti-social practices in the economic field like
monopoly, usury, securing of predetermined unearned income and increments,
cornering markets, creating monopolies, creating an artificial scarcity of any
commodity in order to force the prices to rise. Gambling is illegal.
Contribution to schools, to places of worship, hospitals, digging of wells,
opening of orphanages are highest acts of virtue. Orphanages have sprung for the
first time, it is said, under the teaching of the prophet of Islam. The world
owes its orphanages to this prophet born an orphan. "Good all
this" says Carlyle about Mohammad. "The natural
voice of humanity, of pity and equity, dwelling in the heart of this wild son
of nature, speaks."
A historian once said a great man should
be judged by three tests: Was he found to be of true metel by his
contemporaries ? Was he great enough to raise above the standards of his age ?
Did he leave anything as permanent legacy to the world at large ? This
list may be further extended but all these three tests of greatness are
eminently satisfied to the highest degree in case of prophet Mohammad.
Some illustrations of the last two have already been mentioned.
The first is: Was the Prophet of Islam found
to be of true metel by his contemporaries?
Historical records show that all the
contemporaries of Mohammad both friends foes, acknowledged the
sterling qualities, the spotless honesty, the noble virtues, the absolute
sincerity and every trustworthiness of the apostle of Islam in all walks of
life and in every sphere of human activity. Even the Jews and those who did not
believe in his message, adopted him as the arbiter in their personal disputes
by virtue of his perfect impartiality. Even those who did not believe
in his message were forced to say "O Mohammad, we do not
call you a liar, but we deny him who has given you a book and inspired you with
a message." They thought he was one possessed. They tried
violence to cure him. But the best of them saw that a new light had dawned on
him and they hastened him to seek the enlightenment. It is a notable feature in
the history of prophet of Islam that his nearest relation, his beloved cousin
and his bosom friends, who know him most intimately, were not thoroughly imbued
with the truth of his mission and were convinced of the genuineness of his
divine inspiration. If these men and women, noble, intelligent, educated and
intimately acquainted with his private life had perceived the slightest signs
of deception, fraud, earthliness, or lack of faith in him, Mohammad's
moral hope of regeneration, spiritual awakening, and social reform would all
have been foredoomed to a failure and whole edifice would have crumbled to
pieces in a moment. On the contrary, we find that devotion of his followers was
such that he was voluntarily acknowledged as dictator of their lives. They
braved for him persecutions and danger; they trusted, obeyed and honored him
even in the most excruciating torture and severest mental agony caused by
excommunication even unto death. Would this have been so, had they noticed the
slightest backsliding in their master?
Read the history of the early converts
to Islam, and every heart would melt at the sight of the brutal treatment of
innocent Muslim men and women.
Sumayya,
an innocent women, is cruelly torn into pieces with spears. An example is made
of "Yassir whose legs are tied to two camels and the beast were
are driven in opposite directions", Khabbab bin Arth is made lie
down on the bed of burning coal with the brutal legs of their merciless tyrant
on his breast so that he may not move and this makes even the fat beneath his
skin melt. "Khabban bin Adi is put to death in a cruel manner by
mutilation and cutting off his flesh piece-meal." In the midst of his
tortures, being asked weather he did not wish Mohammad in his place
while he was in his house with his family, the sufferer cried out that he was
gladly prepared to sacrifice himself his family and children and why was it
that these sons and daughters of Islam not only surrendered to their prophet
their allegiance but also made a gift of their hearts and souls to their
master? Is not the intense faith and conviction on part of immediate followers
of Mohammad, the noblest testimony to his sincerity and to his utter
self-absorption in his appointed task?
And these men were not of low station or
inferior mental caliber. Around him in quite early days, gathered what was best
and noblest in Mecca, its flower and cream, men of position, rank, wealth and
culture, and from his own kith and kin, those who knew all about his life. All
the first four Caliphs, with their towering personalities, were converts of
this period.
The Encyclopedia Brittanica says that "Mohammad is the most successful of all Prophets and
religious personalities".
But the success was not the result of mere
accident. It was not a hit of fortune. It was a recognition of fact that he was
found to be true metal by his contemporaries. It was the result of his
admirable and all compelling personality.
The personality of Mohammad! It is most
difficult to get into the truth of it. Only a glimpse of it I can catch. What a
dramatic succession of picturesque scenes. There is Mohammad the Prophet, there
is Mohammad the General; Mohammad the King; Mohammad the Warrior; Mohammad the
Businessman; Mohammad the Preacher; Mohammad the Philosopher; Mohammad the Statesman;
Mohammad the Orator; Mohammad the reformer; Mohammad the Refuge of orphans;
Mohammad the Protector of slaves; Mohammad the Emancipator of women; Mohammad
the Law-giver; Mohammad the Judge; Mohammad the Saint.
And in all these magnificent roles, in all these
departments of human activities, he is like, a hero..
Orphanhood is extreme of helplessness and his
life upon this earth began with it; Kingship is the height of the material
power and it ended with it. From an orphan boy to a persecuted refugee and then
to an overlord, spiritual as well as temporal, of a whole nation and Arbiter of
its destinies, with all its trials and temptations, with all its vicissitudes
and changes, its lights and shades, its up and downs, its terror and splendor,
he has stood the fire of the world and came out unscathed to serve as a model
in every face of life. His achievements are not limited to one aspect of life,
but cover the whole field of human conditions.
If for instance, greatness consist in the
purification of a nation, steeped in barbarism and immersed in absolute moral
darkness, that dynamic personality who has transformed, refined and uplifted an
entire nation, sunk low as the Arabs were, and made them the torch-bearer of
civilization and learning, has every claim to greatness. If greatness lies in
unifying the discordant elements of society by ties of brotherhood and charity,
the prophet of the desert has got every title to this distinction. If greatness
consists in reforming those warped in degrading and blind superstition and
pernicious practices of every kind, the prophet of Islam has wiped out
superstitions and irrational fear from the hearts of millions. If it lies in
displaying high morals, Mohammad has been admitted by friend and foe
as Al Amin, or the faithful. If a conqueror
is a great man, here is a person who rose from helpless orphan and an humble
creature to be the ruler of Arabia, the equal to Chosroes and Caesars, one who
founded great empire that has survived all these 14 centuries. If the devotion
that a leader commands is the criterion of greatness, the prophet's name even
today exerts a magic charm over millions of souls, spread all over the world.
He had not studied philosophy in the school of
Athens of Rome, Persia, India, or China. Yet, He could proclaim the highest
truths of eternal value to mankind. Illiterate himself, he could yet speak with
an eloquence and fervor which moved men to tears, to tears of ecstasy. Born an
orphan blessed with no worldly goods, he was loved by all. He had studied at no
military academy; yet he could organize his forces against tremendous odds and
gained victories through the moral forces which he marshaled. Gifted men with
genius for preaching are rare. Descartes included the perfect preacher among
the rarest kind in the world. Hitler in his Mein Kamp has expressed a similar
view. He says "A great theorist is seldom a great leader. An Agitator
is more likely to posses these qualities. He will always be a great leader. For
leadership means ability to move masses of men. The talents to produce ideas
has nothing in common with capacity for leadership." "But",
he says, "The Union of theorists, organizer and leader in one man, is
the rarest phenomenon on this earth; Therein consists greatness."
In the person of the Prophet of Islam the world
has seen this rarest phenomenon walking on the earth, walking in flesh and
blood.
And more wonderful still is what the
reverend Bosworth Smith remarks, "Head of the state as well as the Church, he was Caesar
and Pope in one; but, he was pope without the pope's claims, and Caesar without
the legions of Caesar, without an standing army, without a bodyguard, without a
palace, without a fixed revenue. If ever any man had the right to say that he
ruled by a right divine It was Mohammad, for he had all the power without
instruments and without its support. He cared not for dressing of power. The
simplicity of his private life was in keeping with his public life."
After the fall of Mecca, more than one million
square miles of land lay at his feet, Lord of Arabia, he mended his own shoes
and coarse woolen garments, milked the goats, swept the hearth, kindled the
fire and attended the other menial offices of the family. The entire town of
Medina where he lived grew wealthy in the later days of his life. Everywhere
there was gold and silver in plenty and yet in those days of prosperity many
weeks would elapse without a fire being kindled in the hearth of the king of
Arabia, His food being dates and water. His family would go hungry many nights successively
because they could not get anything to eat in the evening. He slept on no
soften bed but on a palm mat, after a long busy day to spend most of his night
in prayer, often bursting with tears before his creator to grant him strength
to discharge his duties. As the reports go, his voice would get choked with
weeping and it would appear as if a cooking pot was on fire and boiling had
commenced. On the very day of his death his only assets were few coins a part
of which went to satisfy a debt and rest was given to a needy person who came
to his house for charity. The clothes in which he breathed his last had many
patches. The house from where light had spread to the world was in darkness
because there was no oil in the lamp.
Circumstances changed, but the prophet of God
did not. In victory or in defeat, in power or in adversity, in affluence or in
indigence, he is the same man, disclosed the same character. Like all the ways
and laws of God, Prophets of God are unchangeable.
An honest man, as the saying goes, is the
noblest work of God, Mohammad was more than honest. He was human to
the marrow of his bones. Human sympathy, human love was the music of his soul.
To serve man, to elevate man, to purify man, to educate man, in a word to
humanize man-this was the object of his mission, the be-all and end all of his
life. In thought, in word, in action he had the good of humanity as his sole
inspiration, his sole guiding principle.
He was most unostentatious and selfless to the
core. What were the titles he assumed? Only true servant of God and His
Messenger. Servant first, and then a messenger. A Messenger and prophet like
many other prophets in every part of the world, some known to you, many not
known you. If one does not believe in any of these truths one ceases to be a
Muslim. It is an article of faith.
"Looking at the circumstances of the
time and unbounded reverence of his followers" says a western writer "the most miraculous
thing about Mohammad is, that he never claimed the power of working miracles."
Miracles were performed but not to propagate his faith and were attributed
entirely to God and his inscrutable ways. He would plainly say that he was a
man like others. He had no treasures of earth or heaven. Nor did he claim to
know the secrets of that lie in womb of future. All this was in an age when
miracles were supposed to be ordinary occurrences, at the back and call of the
commonest saint, when the whole atmosphere was surcharged with supernaturalism
in Arabia and outside Arabia.
He turned the attention of his followers towards
the study of nature and its laws, to understand them and appreciate the Glory
of God. The Quran says,
"God did not create
the heavens and the earth and all that is between them in play. He did not
create them all but with the truth. But most men do not know."
The world is not illusion, nor
without purpose. It has been created with the truth. The number of verses
inviting close observation of nature are several times more than those that
relate to prayer, fasting, pilgrimage etc. all put together. The Muslim under
its influence began to observe nature closely and this give birth to the
scientific spirit of the observation and experiment which was unknown to the
Greeks. While the Muslim Botanist Ibn Baitar wrote on Botany after collecting
plants from all parts of the world, described by Myer in his Gesch. der
Botanikaa-s, a monument of industry, while Al Byruni traveled for forty years
to collect mineralogical specimens, and Muslim Astronomers made some
observations extending even over twelve years. Aristotle wrote on Physics
without performing a single experiment, wrote on natural history, carelessly
stating without taking the trouble to ascertain the most verifiable fact that
men have more teeth than animal. Galen, the greatest authority on classical
anatomy informed that the lower jaw consists of two bones, a statement which is
accepted unchallenged for centuries till Abdul Lateef takes the trouble to
examine a human skeleton. After enumerating several such instances, Robert
Priffault concludes in his well known book The making of humanity, "The
debt of our science to the Arabs does not consist in starting discovers or
revolutionary theories. Science owes a great more to Arabs culture; it owes is
existence." The same writer says "The Greeks systematized,
generalized and theorized but patient ways of investigation, the accumulation
of positive knowledge, the minute methods of science, detailed and prolonged
observation, experimental inquiry, were altogether alien to Greek temperament.
What we call science arose in Europe as result of new methods of investigation,
of the method of experiment, observation, measurement, of the development of
Mathematics in form unknown to the Greeks. That spirit and these methods,
concludes the same author, were introduced into the European world by
Arabs."
It is the same practical character of the
teaching of Prophet Mohammad that gave birth to the scientific spirit,
that has also sanctified the daily labors and the so called mundane affairs.
The Quran says that God has created man to worship him but the word worship
has a connotation of its own. Gods worship is not confined to prayer
alone, but every act that is done with the purpose of winning approval of
God and is for the benefit of the humanity comes under its purview. Islam
sanctifies life and all its pursuits provided they are performed with honesty,
justice and pure intents. It obliterates the age-long distinction between the
sacred and profane. The Quran says if you eat clean things and thank God
for it, it is an act of worship. It is saying of the prophet of Islam that
Morsel of food that one places in the mouth of his wife is an act of virtue to
be rewarded by God. Another tradition of the Prophet says "He who is
satisfying the desire of his heart will be rewarded by God provided the methods
adopted are permissible." A person was listening to him exclaimed 'O
Prophet of God, he is answering the calls of passions, is only satisfying the
craving of his heart. Forthwith came the reply, "Had he adopted an
awful method for the satisfaction of his urge, he would have been punished;
then why should he not be rewarded for following the right course."
This new conception of religion that it should
also devote itself to the betterment of this life rather than concern itself
exclusively with super mundane affairs, has led to a new orientation of moral
values. Its abiding influence on the common relations of mankind in the affairs
of every day life, its deep power over the masses, its regulation of their
conception of rights and duty, its suitability and adaptability to the ignorant
savage and the wise philosopher are characteristic features of the teaching of
the Prophet of Islam.
But it should be most carefully born in mind
this stress on good actions is not the sacrifice correctness of faith. While
there are various school of thought, one praising faith at the expense of
deeds, another exhausting various acts to the detriment of correct belief,
Islam is based on correct faith and righteous actions. Means are important as
the end and ends are as important as the means. It is an organic Unity.
Together they live and thrive. Separate them and both decay and die. In Islam
faith can not be divorced from the action. Right knowledge should be
transferred into right action to produce the right results. How often the words
came in Quran -- Those who believe and do good thing, they alone shall enter
paradise. Again and again, not less than fifty times these words are repeated
as if too much stress can not be laid on them. Contemplation is encouraged but
mere contemplation is not the goal. Those who believe and do nothing can not
exist in Islam. These who believe and do wrong are inconceivable. Divine law is
the law of effort and not of ideals. It chalks out for the men the path of
eternal progress from knowledge to action and from action to satisfaction.
But what is the correct faith from which right
action spontaneously proceeds resulting in complete satisfaction. Here the
central doctrine of Islam is the Unity of God. There is no God but God is the
pivot from which hangs the whole teaching and practice of Islam. He is unique
not only as regards his divine being but also as regards his divine attributes.
As regards the attributes of God, Islam adopts
here as in other things too, the law of golden mean. It avoids on the one hand,
the view of God which divests the divine being of every attribute and
rejects, on the other, the view which likens him to things material.
The Quran says, On the one hand, there is nothing which is like him,
on the other , it affirms that he is Seeing, Hearing, Knowing. He is
the King who is without a stain of fault or deficiency, the mighty ship of His
power floats upon the ocean of justice and equity. He is the Beneficent, the
Merciful. He is the Guardian over all. Islam does not stop with this positive
statement. It adds further which is its most special characteristic, the
negative aspects of problem. There is also no one else who is guardian over
everything. He is the meander of every breakage, and no one else is the meander
of any breakage. He is the restorer of every loss and no one else is the
restorer of any loss what-so-over. There is no God but one God, above any need,
the maker of bodies, creator of souls, the Lord of the day of judgment, and in
short, in the words of Quran, to him belong all excellent qualities.
Regarding the position of man in relation to the
Universe, the Quran says:
"God has made
subservient to you whatever is on the earth or in universe. You are destined to
rule over the Universe."
But in relation to God, the
Quran says:
"O man God has
bestowed on you excellent faculties and has created life and death to put you
to test in order to see whose actions are good and who has deviated from the
right path."
In spite of free will which he enjoys, to some
extent, every man is born under certain circumstances and continues to live
under certain circumstances beyond his control. With regard to this God
says, according to Islam, it is my will to create any man under condition
that seem best to me. cosmic plans finite mortals can not fully comprehend. But
I will certainly test you in prosperity as well in adversity, in health as well
as in sickness, in heights as well as in depths. My ways of testing differ from
man to man, from hour to hour. In adversity do not despair and do resort to
unlawful means. It is but a passing phase. In prosperity do not forget God.
God-gifts are given only as trusts. You are always on trial, every moment on
test. In this sphere of life there is not to reason why, there is but to do and
die. If you live in accordance with God; and if you die, die in the path of
God. You may call it fatalism. but this type of fatalism is a condition of
vigorous increasing effort, keeping you ever on the alert. Do not consider this
temporal life on earth as the end of human existence. There is a life after
death and it is eternal. Life after death is only a connection link, a door
that opens up hidden reality of life. Every action in life however
insignificant, produces a lasting effect. It is correctly recorded somehow.
Some of the ways of God are known to you, but many of his ways are hidden from
you. What is hidden in you and from you in this world will be unrolled and laid
open before you in the next. the virtuous will enjoy the blessing of God which
the eye has not seen, nor has the ear heard, nor has it entered into the hearts
of men to conceive of they will march onward reaching higher and higher stages
of evolution. Those who have wasted opportunity in this life shall under the
inevitable law, which makes every man taste of what he has done, be subjugated
to a course of treatment of the spiritual diseases which they have brought
about with their own hands. Beware, it is terrible ordeal. Bodily pain is
torture, you can bear somehow. Spiritual pain is hell, you will find it almost
unbearable. Fight in this life itself the tendencies of the spirit prone to
evil, tempting to lead you into iniquities ways. Reach the next stage when the
self-accusing sprit in your conscience is awakened and the soul is anxious to
attain moral excellence and revolt against disobedience. This will lead you to
the final stage of the soul at rest, contented with God, finding its happiness
and delight in him alone. The soul no more stumbles. The stage of struggle
passes away. Truth is victorious and falsehood lays down its arms. All
complexes will then be resolved. Your house will not be divided against itself.
Your personality will get integrated round the central core of submission to
the will of God and complete surrender to his divine purpose. All hidden
energies will then be released. The soul then will have peace. God will then
address you:
"O thou soul that
art at rest, and restest fully contented with thy Lord return to thy Lord. He
pleased with thee and thou pleased with him; So enter among my servants and
enter into my paradise."
This is the final goal for man;
to become, on the, one hand, the master of the universe and on the other, to
see that his soul finds rest in his Lord, that not only his Lord will be
pleased with him but that he is also pleased with his Lord. Contentment,
complete contentment, satisfaction, complete satisfaction, peace, complete
peace. The love of God is his food at this stage and he drinks deep at the
fountain of life. Sorrow and defeat do not overwhelm him and success does not
find him in vain and exulting.
The western nations are only trying to
become the master of the Universe. But their souls have not found peace and
rest.
Thomas Carlyle, struck by this philosophy of life writes "and then also Islam-that we must submit to God; that our whole strength lies in resigned submission to Him, whatsoever he does to us, the thing he sends to us, even if death and worse than death, shall be good, shall be best; we resign ourselves to God." The same author continues "If this be Islam, says Goethe, do we not all live in Islam?" Carlyle himself answers this question of Goethe and says "Yes, all of us that have any moral life, we all live so. This is yet the highest wisdom that heaven has revealed to our earth."