The nature of the Qur'anic method
The Meccan portion of the holy Qur'an, revealed to the Prophet - peace be
on him - over a period of thirteen years, dealt with only one question. The
nature of this question did not change, although the manner of its presentation
varied according to the style of the Qur'an, which refers to this question
in new ways, always as though it had been raised for the first time.
This was the primary question, the greatest question, the fundamental question
of this new religion - a question of faith with two main aspects, the Divine
and the human, and the relationship between them.
This question is addressed to 'the human being' as a human being, and in
this respect the Arab of one era or any other, and the non-Arab, are equal,
whether he belongs to that time or to later times.
This is that human problem which does not change; this is the question of
man's existence in the universe, his ultimate goal, and his position and relationship
to the universe; and the question of the relationship between him and the
Creator of the universe. This aspect of man's life cannot change, as it relates
to his very being.
During the Meccan period, the Qur'an explained to man the secret of his
existence and the secret of the universe surrounding him. It told him who
he is, where he has come from, for what purpose and where he will go in the
end, Who brought him from nonexistence into being, to Whom he will return,
and what his final disposition will be. It also informed him concerning the
nature of the things which he can touch and see and the things which he can
sense and conceive but which he cannot see, Who created and administers this
marvellous universe, Who alternates night and day, and Who
renovates and varies things. It also told him how to relate to the Creator,
to the physical world, and to other human beings.
This is that great question upon which man's existence depends and will
continue to depend until the end of time.
And thus the full thirteen years of the Meccan period were spent in explaining
and expounding this fundamental question, that question from which all other
questions and details pertaining to human life are derived.
The Qur'an made this question the only subject of its message during the
Meccan period and never discussed other subsidiary and derived matters. These
subsidiary topics were not mentioned until the All-Knowing God decided that
matters pertaining to faith had been explained fully and had entered into
the hearts of that select group of people who were to establish His religion
and were to give it a practical form.
Those who call toward God's Religion and want to establish the way of life
prescribed by this Religion should ponder at length over this significant
fact, that for thirteen years the Qur'an exclusively expounded this faith
and did not deviate from this issue to describe the details of that system
which was to be established on this faith or any laws for the organization
of the Muslim society.
It was God's wisdom that this fundamental question of faith and belief should
be made the central theme of the initial call of the Prophet to his people.
The first message which the Messenger of God-peace be on him-brought to these
people was that they bear witness that "there is no deity except God" and
he devoted his efforts to making known to people Who their true Sustainer
is and that they should worship Him alone.
From the viewpoint of the limited understanding of man, it does not seem
as though this would be the easiest way to reach the hearts of the Arabs.
They knew their language well and knew the meaning of 'llah' (god), and they
also knew the meaning of 'La ilaha illa Allah' (There is no deity except God).
They knew that 'Uluhiyah' means 'sovereignty,' and they also realized that
ascribing sovereignty only to God meant that the authority would be taken
away from the priests, the leaders of tribes, the wealthy and the rulers,
and would revert to God. It meant that only God's authority would prevail
in the heart and conscience, in matters pertaining to religious observances
and in the affairs of life such as business, the distribution of wealth and
the dispensation of justice - in short, in the souls and bodies of men. They
knew very well that the proclamation, "there is no deity except 'Allah,' was
a challenge to that worldly authority which had usurped the greatest attribute
of God, namely, sovereignty. It was a rebellion against all modes of behavior
which have been devised under this usurpation and was a declaration of war
against that authority which legislates laws not permitted by God. It was
no secret to the Arabs-who knew their language very well and knew the real
meaning of the message, "La ilaha illa Allah"-what its significance was in
relation to their traditions, their rule and their power. Hence they greeted
this call -this revolutionary message - with anger, and fought against it
with that vigour which is known to everyone.
Why did this call begin in this manner? And why did the Divine wisdom decide
that this call be confronted in its initial stages with trials?
At the time of the Prophet's call to Messengership, the land and the wealth
of the Arabs was not in the hands of the Arabs but was in the hands of other
people.
In the north, Syria was under the Romans, who appointed local Arab rulers.
Similarly, in the south, Yemen was under the tutelage of the Persian Empire
and was ruled by Arabs under its domination. Arabs were masters only of Hijaz,
Tihama and Najd, which were waterless deserts with a few oases here and there.
It is also well-known that Muhammed-peace be on him- was called 'al-Amin
as-Sadiq' (The Trustworthy and Truthful') by his people. Fifteen years before
his Messengership began the leaders of the Quraish had made him their arbiter
in the incident of the placing of the Black Stone and had been pleased with
his decision. His lineage was from the Banu Hashim, which was the noblest
branch of the Quraish. It can therefore be said that Muhammad-peace be on
him-was capable of kindling among his compatriots the fire of Arab nationalism
and would thus have united them. They would have responded gladly to this
call, for they were weary of continual tribal warfare and blood feuds. He
would then have been able to free the Arab lands from the domination of Roman
and Persian imperialism and would have been able to establish a united Arab
state. It can be said that if the Prophet- peace be on him - had called people
in this way, instead of bearing tortures for thirteen years due to the opposition
of the people in authority in the peninsula, the whole of Arabia would have
accepted it.
It can be said that if Arabia had thus been united under his leadership
and the authority had once devolved into his hands, he could have used all
this to make them accept the belief in the Oneness of God, for which purpose
he was sent, and to bring people to submit to their Sustainer after they
had submitted to his own human authority.
But the All-Knowing and All-Wise God did not lead His Prophet- peace be
on him -on this course. He led him to declare openly that there is no deity
but God, and to bear patiently, with his few Companions, whatever trials came
to them.
Why this? Obviously it was not for the sake of subjecting His Prophet -
peace be on him - and the Believers to oppression. Indeed, He knows that
there is no other way. The way is not to free the earth from Roman and Persian
tyranny in order to replace it with Arab tyranny. All tyranny is wicked! The
earth belongs to God and should be purified for God, and it cannot be purified
for Him unless the banner, "No deity except God", is unfurled across the
earth. Man is servant to God alone, and he can remain so only if he unfurls
the banner, "No deity except God,-"La ilaha illa Allah" -as an Arab with the
knowledge of his language understood it: no sovereignty except God's, no
law except from God, and no authority of one man over another, as the authority
in all respects belong to God. The 'grouping' of men which Islam proclaims
is based on this faith alone, the faith in which all peoples of any race
or color-Arabs, Romans or Persians -are equal under the banner of God.
And this is the way.
At the time of the Prophet's call to Messengership, Arab society was devoid
of proper distribution of wealth and devoid of justice. A small group monopolized
all wealth and commerce, which increased through usury. The great majority
of the people were poor and hungry. The wealthy were also regarded as noble
and distinguished, and the common people were not only deprived of wealth
but also of dignity and honor.
It can be said that Muhammad - peace be on him - was capable of starting
a social movement, declaring war against the class of nobles and the wealthy,
taking away their wealth and distributing it among the poor.
It can be said that had the Prophet-peace be on him- started such a movement,
Arab society would have been divided into two classes, the great majority
supporting the new movement because they were sick of the tyranny of wealth,
nobility and power and a small minority's possessing these things, instead
of the Prophet's having to confront the society with the Message of the Oneness
of God, which remained beyond the reach of all except a few noble souls.
It can be said that after the majority had joined his movement and had given
him the leadership, and after he had gained control of the minority of the
rich, Muhammad - peace be on him -could then have used his position and power
to impose the belief in the Oneness of God, for which task God had appointed
him as His Prophet. Thus, first making human beings bow before his authority,
he could have made them bow before the True God.
But the All-Knowing, the All-Wise God did not lead him to this course.
God knew that this was not the way. He knew that true social justice can
come to a society only after all affairs have been submitted to the laws of
God and the society as a whole is willing to accept the just division of
wealth prescribed by Him, and every individual of the society, whether he
be a giver or a taker, firmly believes that this system has been legislated
by God Almighty, by obeying which he will not only prosper in this world but
will be rewarded in the next. The society should not be in such a condition
that some are driven by greed while others are burning with envy, that all
the affairs of the society are decided by the sword and the gun, fear and
threats, that the hearts of the population are desolate and their spirits
are broken, as is the case under systems which are based on any authority
other than God's.
At the time of the Prophet's call to Messengership, the moral level of Arabia
was extremely low from every point of view. Only a few primitive tribal customs
prevailed.
Oppression was the rule of the day, as the famous poet Zuhair Selma has
described:
"One who does not defend himself with weapons will perish,
And one who does not oppress will be oppressed'.
Another famous saying of the Days of Ignorance points to this:
"Help your brother, whether he is the oppressor or being oppressed" .
Drinking and gambling were traditions of the society and people were proud
of these habits. All the poetry of the Days of Ignorance revolves around the
theme of wine and gaming. Turfah Abed says:
"If there had not been three things for a young man's enjoyment,
Then I would not have cared for anything except some food.
One of them is my excelling others in the drinking of wine which is so potent
that if you add water to it, it bubbles.
Drinking and entertainment and spending
Have been my life, and still are.
At last the time has come when the whole tribe has abandoned me,
As if I were a camel with a terrible itch".
Fornication was rampant in various forms and was considered something to
be proud of, as is the case among all jahili societies, old or new. 'Aisha-may
God be pleased with her -describes the condition of society of the Days of
Ignorance in the following words:
"There were four kinds of marriages during Jahiliyyah. One was
as we have it today; that is, a man would ask a person for the hand of his
daughter or his ward in marriage, would pay the marriage-gift, and would
marry her. The second type was that a man would tell his wife, in between
her menstrual periods, to call such and such man and become pregnant by him.
He would stay away from her and would not touch her until the signs of pregnancy
appeared. If he then wished, he would have intercourse with her. He adopted
this method to obtain a son of high lineage. A third form of marriage was
polyandry. A group of men, less than ten, would come to a woman and have
sexual intercourse with her. If she became pregnant and then gave birth to
a child, and a few nights passed after childbirth, she would call them. No
one could refuse this call. When they would all gather, she would tell them,
'You know the result. I have given birth to a child.' Then she would point
to one of them and would say, 'This is his child.' The child would then be
named after that person and would be considered his, and he could not deny
this. A fourth form of marriage was that many men would go to a woman, and
she was willing to accept any. Actually, these were prostitutes and would
place a flag in front of their doors as a sign. Anyone who wished would go
to them. If such a woman became pregnant, after the delivery many people
would gather by her and would call an expert in recognizing resemblance.
To whomever he would ascribe the child's paternity, the child would be considered
his and he could not refuse it." [7 Bukhari, in the Book of Marriage.]
It can be said that Muhammad-peace be on him-was capable of starting a movement
of moral reform for the establishment of moral standards, for the purification
of the society, and for self-evaluation. As is the case with every reformer,
he would have found some upright and straight people who were also unhappy
about the moral degeneration of their society. These people would certainly
have come to him to join his reformist movement.
Thus, one can say that if the Prophet-peace be on him- had chosen this course,
he would have easily gathered a sizeable group. Because of their moral purity
and spiritual fortitude, this group of people, more than others, would have
accepted the belief in the Oneness of God would have carried the responsibilities
pertaining to it. Thus the Prophet's call, "There is no deity except God,"
would have been spared the vigorous opposition which it encountered.
But God Most High knew that this way is not the way. He knew that morality
can only be built on faith, a faith which provides criteria, creates values,
defines the authority from which these criteria and values are to be derived,
and prescribes the reward of the one who accepts this authority and the punishment
of those who deviate or oppose. Without this kind of belief or the concept
of a higher authority, all valued remain unstable, and similarly morals based
on them remain unstable - without accounting, without authority, without reward!
When, after hard work, belief became firm and the authority to which this
belief refers was acknowledged, when people recognized their Sustainer and
worshipped Him alone, when they became independent not only of other human
beings but also of their own desires, and when "La ilaha illa Allah" became
imprinted on their hearts-then God, through this faith and through the Believers,
provided everything which was needed. God's earth became free of 'Romans and
Persians,' not so that the authority of 'Arabs' might prevail, but only so
that God's authority might be established and that the earth might be cleared
of all the rebels against Him, whether they were Roman, Persian or Arab.
The society was freed from all oppression, and the Islamic system was established
in which justice was God's justice and in which weighing was by God's balance.
The banner of social justice was raised in the name of One God, and the name
of the banner was Islam. No other name was added to it, and "La ilaha illa
Allah" was written on it.
Morals were elevated, hear.s and souls were purified, and with the exception
of a very few cases, there was no occasion even to enforce the limits and
punishments which God has prescribed; for now conscience was the law-enforcer,
and the pleasure of God, the hope of Divine reward, and the fear of God's
anger took the place of police and punishments.
Mankind was uplifted in its social order, in its morals, in all of its life,
to a zenith of perfection which had never been attained before and which cannot
be attained afterwards except through Islam.
All this was possible because those who established this religion in the
form of a state, a system and laws and regulations had first established it
in their hearts and lives in the form of faith, character, worship and human
relationships. They had been promised only one thing for the establishment
of this religion - not victory or power, not even that this religion would
be established by their hands, not related to anything of this world:-one
promise, that of the Garden. That was the only promise given to them for all
their striving, for all the trials which they had endured, for their steadfastness
in the face of the opposition of the forces of Jahiliyyah to that call, "There
is no deity except God," which is abhorrent to those who are in power in
any age and place.
When God tried them and they proved steadfast, relinquishing their own personal
desires, and when God Most High knew that they were not waiting for any reward
in this world, now were they desirous to see the victory of this message and
the establishment of this Religion on earth by their hands, when their hearts
became free of pride of lineage, of nationality, of country, of tribe, of
household-in short, when God Most High saw them to be morally pure-then He
granted them the great trust, the conscious assumption of being God's representative
on earth. Since they were pure in faith, the requirement for which is that
God's sovereignty alone extend over hearts and consciences in human relationships
and morals, in lives and possessions, in modes and manners, God Most High
knew that they would be true guardians of the political authority, which
would be entrusted to them so that they would establish the Divine law and
the Divine justice. He knew they would not use it to benefit their own selves
or their families or tribe or nation, but would dedicate this authority purely
to the service of God's religion and laws, as they knew that the true source
of authority is God alone and that they were only trustees.
If the call of Islam had not started in this manner, discarding all banners
other than "There is no deity except God," and if it had not taken that path
which apparently was difficult and trying but which in reality was easy and
blessed, then it would not have been possible to establish this blessed system
with this high standard.
Had this call come in its initial stages as a national call or a social
movement or a reformist attempt, or had it attached other labels to the call
of "La ilaha illa Allah," then this blessed system would never have been
for the sake of God alone.
The Meccan period of the Qur'an has this glorious attribute that it imprints
2'There is no deity except God" on hearts and minds, and teaches Muslims to
adopt this method and no other-in spite of the fact that it appears difficult-and
to persist in this method.
The Qur'an concentrated all its teaching on the question of faith alone,
not mentioning the details of the system which is to be based on it or the
laws which are to regulate its affairs. The people who invite others to this
Religion ought to ponder over this.
Indeed, it is the nature of this Religion which requires this particular
method, as this Religion stands entirely on belief in the Oneness of God,
and all its institutions and laws are derived from this great principle. A
simile for this Religion is a strong, tall tree whose shade spreads far and
wide and whose branches reach toward the sky. Such a tree would naturally
put its roots deep down into the earth and spread them over a wide area, in
proportion to its size. The case of this Religion is similar. Its system extends
into all aspects of life; it discusses all minor or major affairs of mankind;
it orders man's life- not only in this world but also in the world to come;
it gives information about the Unseen as well as about the visible world;
it not only deals with material things but also purifies intentions and ideas.
It is thus like a tall, strong, wide-spreading tree; clearly its roots must
go down deep and be in proportion to its size.
This aspect of the nature of Islam defines the way it is to be founded and
organized: by implanting belief and strengthening it so that it seeps into
the depths of the human soul. This is essential for its correct development,
for only through this method can a relationship be secured between that part
of the tree of religion which reaches upward and the roots which are in the
depths of the earth.
When belief in "La ilaha illa Allah" penetrates into the deep recesses of
the heart, it also penetrates through the whole system of life, which is a
practical interpretation of this faith. By this means, those who believe are
already pleased with the system which this faith uniquely determines and
submit in principle to all the laws and injunctions and details even before
they are declared. Indeed, the spirit of submission is the first requirement
of the faith. Through this spirit of submission the believers learn the Islamic
regulations and laws with eagerness and pleasure. As soon as a command is
given, the heads 32
are bowed, and nothing more is required for its implementation except to
hear it. In this manner, drinking was forbidden, usury was prohibited, and
gambling was proscribed, and all the habits of the Days of Ignorance were
abolished-abolished by a few verses of the Qur'an or by a few words from the
lips of the Prophet- peace be on him. Compare this with the efforts of secular
governments. At every stage they have to rely on legislation, administrative
institutions, police and military power, propaganda and the press, and yet
they can at most control what is done publicly, and society remains full of
illegal and forbidden things. [ Refer to Fi Thilal al-Qur'an (In the Shade
of the Qur'an), Vol. 5, pp. 78-85, to see how God forbade the drinking of
alcohol. Then refer to Sayed Abul Hasan Ali Nadvi's book, The Loss to the
World Due to the Decline of Muslims, quoting Abul 'Ala Maududi's Tanqihat
to see how the United States failed in its efforts to prohibit alcohol.]
Another aspect of this religion ought to be considered. This is a practical
religion; it has come to order the practical affairs of life. Thus it faces
the question of practical conditions and determines whether to keep them,
modify them or change them completely. Its legislation is therefore concerned
only with those conditions which actually exist in that particular society
which has already accepted the sovereignty of God.
Islam is not a 'theory' based on 'assumptions;' rather it is a way of life'
working with 'actuality,' Thus it is first necessary that a Muslim community
come into existence which believes that "There is no deity except God," which
commits itself to obey none but God, denying all other authority, and which
challenges the legality of any law which is not based on this belief.
Only when such a society comes into being, faces various practical problems,
and needs a system of law, then Islam initiates the constitution of law and
injunctions, rules and regulations. It addresses only those people who in
principle have already submitted themselves to its authority and have repudiated
all other rules and regulations.
It is necessary that the believers in this faith be autonomous and have
power in their own society, so that they may be able to implement this system
and give currency to all its laws. Moreover, power is also needed to legislate
laws according to the needs of the group as these present themselves in its
day-to-day affairs.
In Mecca the Muslims were not autonomous, nor did they have any influence
in the society. Their practical life had not taken a permanent form so that
they could have organized themselves according to the Divine Law (al-Shari'ah);
hence no regulations and laws were revealed to them by God. They were taught
only belief and those moral principles which follow from this belief after
it penetrates the mind. Later, when an autonomous state came into existence
in Medina, general laws were revealed and that system came into existence
which satisfies the needs of a Muslim community, and the power of the state
was behind its enforcement.
God Most High did not desire that all laws and regulations be revealed during
the Meccan period so that Muslims would have a ready-made system to be applied
as soon as they reached Medina; this is out of character for this religion.
Islam is more practical than this and has more foresight; it does not find
solution to hypothetical problems. It first looks at the prevailing conditions,
and if it finds a viable society which, according to its form, conditions
or temperament, is a Muslim society, which has submitted itself to the law
of God and is weary of laws emanating from other sources, then indeed this
religion provides a method for the legislation of laws according to the needs
of such a society.
People who demand from Islam that it provide theories, and that it provide
a completed constitution for its system, and that it provide laws, while they
observe that there is not a single society on earth which has rejected man-made
systems and agreed to enforce the Shari'ah, in addition to having political
power for such enforcement, show that they are ignorant of the character
of this religion and the way it operates in life. They are also ignorant
of the purpose for which God revealed His religion.
What these people want is that Islam change its character, its method and
its history and be reduced to the level of ordinary human theories and laws.
They want a short-cut solution to satisfy their immediate desires, which are
simply a product of the defeatist mentality in their spirits in the face of
valueless, man-made laws. They want Islam to become a mere collection of
abstractions and theories, the subject of whose application is non-existent
conditions. But the course prescribed by God for this religion is the same
as it was earlier. First, belief ought to be imprinted on hearts and rule
over consciences - that belief which demands that people should not bow before
anyone except God or derive laws from any other source. Then, when such a
group of people is ready and also gains practical control of society, various
laws will be legislated according to the practical needs of that society.
This is what God has intended for this religion. It cannot be other than
what God intends, no matter what people desire.
The callers to Islam should understand that when they invite people toward
the revival of religion, they should invite them to accept Islam's fundamental
belief- even though these people call themselves Muslims or their birth certificates
register them as Muslims. The people ought to know that Islam means to accept
the creed "La ilaha illa Allah" in its deepest sense, which is this: that
every aspect of life should be under the sovereignty of God, and those who
rebel against God's sovereignty and usurp it for themselves should be opposed;
that this belief should be accepted by their hearts and minds and should be
applied in their ways of living and in their practices.
When the revival of this religion starts among a people, this aspect of
it must have first priority. The first Islamic call was based on it; thirteen
complete years of the Meccan period of the Qur'an were devoted to this Message.
When a group of people enters this religion in the true sense, only then can
it be considered a 'Muslim group.' Only such a group has the capability of
giving a concrete form to the Islamic system in its social life, because such
a group has agreed to base its entire life on Islam and to obey God in all
aspects of life.
Thus, when such a society actually comes into being and the basic teachings
of Islam are its guide, it will proceed to formulate laws and regulations
for the existing practical needs according to the general teachings of Islam.
This is the correct order for bringing about a practical, realistic and wise
Islamic system.
Some sincere people who do not understand the real character of our religion
are in a hurry. They have not understood that this is the way prescribed by
the All-Knowing and All-Wise God. They say that if people are taught Islam's
fundamentals and the Islamic laws, then the way for inviting them to Islam
will become easy and people will automatically become sympathetic to Islam.
This is their wishful thinking, due to their impatience. This is akin to
the idea which could have been presented to the Prophet himself- peace be
on him -and which we have described in earlier pages; that is, that if the
Prophet-peace be on him - had started his call with nationalism, or economic
revolution, or a reformist movement, his way would have become easier.
It is essential that hearts be exclusively devoted to God alone, accepting
His law with full submission and rejecting all other laws - from the very
beginning, even before the details are shown to attract them.
The love of the Divine Law al-Shari'ah should be a consequence of pure submission
to God and of freedom from servitude to anyone else, and not because it is
superior to other systems in such and such details.
No doubt the Shari'ah is best since it comes from God; the laws of His creatures
can hardly be compared to the laws given by the Creator. But this point is
not the basis of the Islamic call. The basis of the message is that one should
accept the Shari'ah without any question and reject all other laws in any
shape or form. This is Islam. There is no other meaning of Islam. One who
is attracted to this basic Islam has already resolved this problem; he will
not require any persuasion through showing its beauty and superiority. This
is one of the realities of the faith.
Next, we ought to discuss how the Qur'an solved the problem of belief and
faith during the thirteen years of Meccan life. The Qur'an did not present
this in the form of a theory or a theology, nor did it present it in the style
which is common to our scholastic writings on the subject of the Oneness of
God.
None of this; The Qur'an always appeals to human nature and draws our attention
to the signs of God which are within man's soul itself and are all around
him. It liberates human nature from superstitions, polishes man's native intelligence
to the utmost degree, and opens up windows to the world and makes man appreciate
the intricate processes of God's nature.
This is a general aspect. A particular aspect is that the Qur'an, on the
basis of this belief, started a struggle in actual life against false ideas
and traditions under which human nature had become helpless. To confront these
special circumstances, it would not have been desirable to present Islam
in the form of a theory. It took the form of a direct confrontation, with
a determination to rend the curtains which had fallen on the hearts and minds
of people and to break into pieces all those walls which were standing between
man and the truth. Similarly, intellectual argumentation, based on verbal
logic which was the hallmark of the scholastic theology of later times, was
not a proper style for it. The Qur'an was struggling against the entire human
environment as it existed. It was addressing itself to the whole of humanity
which was drowned under the vast ocean of corruption. The style of theology
would have been useless for it because, although Islamic belief is a belief,
its main program is in the practical sphere of life; it does not remain circumscribed
in theoretical discussions and the speculations of theology.
The Qur'an on the one hand constructs faith in the hearts of the Muslim
community and on the other attacks the surrounding Jahiliyyah through this
community, while struggling to remove all the jahili influences which are
found in the ideas, practices and morals of the Muslim community. The construction
of Islamic belief occurred under these stormy conditions, and not in the
form of a theology or theory or scholastic argument. It was rather as an
active, organic and vital movement, the concrete representation of which
was the Muslim community. The growth of the Muslim community, including its
ideas, morals, education and training, was due to its belief. The evolution
of this movement was wholly the practical manifestation of the evolution
of its beliefs, and this is the true method of Islam which reflects its nature
and its spirit.
The bearers of the Islamic message should keep in mind this dynamic method
of Islam which we have described above. They ought to know that the stage
of the construction of belief, which spread over the long period of Meccan
life in this fashion, was not separate from the stage of practical organization,
under which an Islamic community came into existence. It was not a stage of
teaching and learning 'the theory'! It was a single stage in which, at the
same time, the seed of faith was implanted and a community was organized,
giving a practical structure to the Islamic teachings. Hence in the future,
whenever there are attempts at the revival of Islam, this comprehensive method
should be adopted.
Thus the stage of constructing the faith should be long, and it should be
gradual. Every step should be taken with firmness. This stage should not be
spent in teaching the theory of beliefs but in translating the belief into
a living reality. First it should be implanted in the hearts of men; it should
materialize in a dynamic social system whose internal and external growth
reflects the evolution of the belief. It ought to be a dynamic movement which
challenges Jahiliyyah both in theory and in practice, so that it becomes a
living faith which grows while struggling against the surrounding forces.
It is an error and what an error! - to think that Islam can evolve in the
form of an abstract theory limited to intellectual learning and cultural knowledge.
Beware of this danger, beware!
The Qur'an did not come down at once but took thirteen years to construct
and strengthen the structure of faith. Had God wanted, He would have revealed
the entire Qur'an at once and then left the Companions to learn it for a period
of approximately thirteen years so that the Believers would master the 'Islamic
theory'
But God Most High did not choose this method; He wanted something else.
He wanted to lay the foundations of a community, a movement and a belief
simultaneously. He wanted the community and the movement to be founded on
belief, while with the dynamic progress of the community the faith also grew.
He wanted faith to grow with the progress of the community, while the practical
life of the community was at the same time a mirror of the faith. God Most
High knew that men and societies are not founded overnight, but that it takes
as much time to construct and develop a faith as it takes to organize a community,
so that as the faith is completed, simultaneously a strong community also
comes into existence which is the true representation and practical interpretation
of the faith.
This is the character of our religion, and the Meccan period of the Qur'an
testifies to it. We should be aware of this character and should not try to
change it by being impatient or falling under the influence of a defeatist
mentality in the presence of valueless, man-made theories. Through this particular
quality of Islam, the first Muslim community came into existence, and in the
future, whenever a Muslim community is to be created in the world, it can
be created only by this method and in relation to this character.
We should be aware that any attempt to change the living faith of Islam,
which is intended to penetrate into the veins And arteries of a vital society
and to be a concrete organized movement, into purely theoretical teachings
and academic discussions, is an attempt to show the superiority of the 'Islamic
theory' over the valueless and useless theories formulated by man, and is
not only erroneous but also dangerous.
The requirement of Islamic belief is that it take shape in living souls,
in an active organization, and in a viable community. It should take the form
of a movement struggling against the jahili environment while also trying
to remove the influences of jahili society in its followers, because they
were people of Jahiliyyah before the faith entered their souls, and he influence
of Jahiliyyah might have remained in their hearts and minds as well as in
their lives. Islamic belief has a much wider range of action than simply academic
discussions, as it not only addresses itself to hearts and minds but also
includes practices and morals.
The Divine attributes, the universe, life, man, are all included in the
Islamic concept, which is not only very comprehensive and perfect but also
realistic and constructive. Islam, because of its very nature, abhors being
reduced to pure thought-this being against its nature and also against its
ultimate aim-and loves to appear personified in human beings, in a living
organization and in a practical movement. Its method is to grow through the
agency of living persons and through a dynamic movement and an active organization
in such a way that its theory comes to fruition at the same time as its practical
applications. It never remains an abstract theory but develops side-by-side
with practice.
As for the idea that we should first perfect Islam as a theory, bringing
it about later in the world of action, this is an error and is dangerous,
being against the nature of Islam, its purpose and its structural elements.
God Most High Says:
"We have revealed this Qur'an little by little so that you
may recite it to people at intervals, and We have revealed it gradually"
(17:106)
Gradualness and teaching at intervals is desired, so that a 'living community'
based on its beliefs may come into existence, and not merely a 'theory.'
The message-bearers of Islam should fully understand that this is a Divine
religion and that its method, which is harmonious with its nature, is also
based on Divine guidance. It is not possible to establish this religion without
following its particular method.
One should also understand that this religion has come to change not only
the beliefs and practices of people but also the method of bringing about
these changes in beliefs and practices. This religion constructs beliefs together
with forming a community; it also develops its system of thought while it
spends its energy in enforcing its practical aspects. Thus the establishment
of its particular system of thought, its particular beliefs and its particular
way of living does not require different methods but is fulfilled simultaneously.
From the above explanation we know that this religion has a particular method
of action. Now we ought to know that this method is eternal. It is not related
to any particular stage or to any special conditions and environment peculiar
to the first Muslim community. Indeed, this religion cannot be established-at
any time-except through this method.
Islam's function is to change people's beliefs and actions as well as their
outlook and way of thinking. Its method is Divinely-ordained and is entirely
different from all the valueless methods of short-sighted human beings.
We cannot receive the Divine guidance or live according to it unless we
adopt the Divinely-ordained method, the method which God intended for reforming
human thought and practice.
When we try to make Islam into a 'theory' to be studied, We remove the Divine
method and Divine outlook from its character, and we reduce it to the level
of a man-made system bf thought, as if the Divine method were inferior to
man's methods, and as if we wanted to elevate the system of thought and action
ordained by God to the level of the systems of His creatures!
This point of view is extremely dangerous, and this defeatism is ruinous.
The function of this Divine system which is given to us-we, who are the
callers to Islam - is to provide a certain style of thinking, purified from
all those jahili styles and ways of thinking which are current in the world
and which have poisoned our culture by depriving us of our own mind. If we
try to change this religion in a way which is alien to its nature and which
is borrowed from the ways of the predominant Jahiliyyah, we will deprive
it of the function it has come to perform for humanity. We will deprive ourselves
of the opportunity of getting rid of the yoke of the jahili ways current
in our time, which dominate our minds.
This aspect of the situation is full of danger, and the resulting loss will
be disastrous.
The ways of thought and action for the founding of the Islamic system are
not less important or less necessary than this Islamic belief and way of life,
nor are they separate from each other. Although it may seem very attractive
to us to keep expounding on the beauties of the Islamic beliefs and system,
we should not forget this fact: that Islam can never become a practical way
of life or a dynamic movement through these means. We should also realize
that this way of presenting Islam does not benefit anyone except those who
are working for the Islamic movement, and even this group can benefit from
it only to such an extent as corresponds with its stage of development.
I therefore repeat that Islamic belief should at once materialize into a
practical movement, and from the very instant this comes into being, the movement
should become a real representation and an accurate mirror of its belief.
I will also repeat that this is the method which is natural to the Divinely
revealed religion of Islam, and that this method is the most superior and
lasting and is extremely effective. It is closer to human nature that all
those methods which present Islam to people in the form of a complete and
fixed theory, before these people have engaged in a practical movement and
before this has become a living reality in their hearts, growing step by step
in translating this theory into actuality.
If this is the correct method for the fundamentals of Islamic belief, it
is even more correct with respect to the particulars of the organizational
structure and its legal details.
The Jahiliyyah which has surrounded us, and which weighs heavily on the
minds of some sincere workers for Islam who become impatient and want to
see all the stages of the Islamic system come into existence very rapidly,
has raised a very delicate question indeed. It asks them: What are the details
of the system to which you are calling? How much research have you done?
How many articles have you prepared and how many subjects have you written
about? Have you constituted its jurisprudence on new principles?-as if nothing
were lacking for the enforcement of the Islamic Law except research in jurisprudence
(Fiqh) and its details, as if everyone had agreed upon the sovereignty of
God and were willing to submit to His laws, as if the only factor remaining
were the non-existence of Mujtahidin [ Those Muslims whose knowledge of Islamic
sources of law is so deep that they can with validity exercise independent
judgment in matters pertaining to legal details.] who would supply a modernised
version of Islamic jurisprudence. This is a vulgar joke on Islam, and every
person who has any respect for this religion should raise himself above it.
By these tactics, Jahiliyyah wants to find an excuse to reject the Divine
system and to perpetuate the slavery of one man over another. It desires to
turn away the power of Muslims from the work of establishing the Divinely-ordained
way of life in order that they may not go beyond the stage of belief to the
stage of a dynamic movement. It wants to distort the very nature of this method
- the method in which Islamic belief matures through the struggle of its
movement, in which the details of the Islamic system develop through practical
striving, and in which laws are disseminated to solve practical problems
and actual difficulties.
It is the duty of Muslims to expose these tactics and reduce them to dust,
to reject this ridiculous proposal of the "reconstruction of Islamic law'
for a society which is neither willing to submit to the law of God nor expresses
any weariness with laws emanating from sources other than God. Such talk is
a way of diverting attention from real and earnest work, and is a method through
which the workers for Islam can be made to waste their time in building castles
in the air. Thus it is their duty to expose these treacherous tactics.
It is their duty to adopt the method of the Islamic movement which is harmonious
with this religion. This method is the source of power for this religion,
as well as a source of power for them.
Islam and the method of revival of Islam are both equally important; there
is no difference between them. Any other method, however attractive it may
be, cannot bring about the establishment of Islam. Other methods can work
for the establishment of man-made systems, but are incapable of establishing
our system. Thus it is as necessary to follow this particular method for the
establishment of Islam as it is to obey the way of life it outlines and to
believe in its articles of faith.
"Indeed, this Qur'an leads to a way which is straight." (17:9)