The Universal Law
Islam constructs its foundation of belief and action on the principle of
total submission to God alone. Its beliefs, forms of worship and rules of
life are uniformly an expression of this submission and are a practical interpretation
of the declaration that there is no deity except God. The details of life
are derived from the practice of the Messenger of God - peace be on him-and
are a practical consequence of the declaration that Muhammad is the Messenger
of God.
Islam builds its entire structure in such a way that these two parts of the
declaration determine its system and its characteristics. When Islam builds
its structure in this manner, giving it a separate and unique position among
all other systems known to man, then Islam actually becomes harmonious with
the universal law, which is operative not only in human existence but throughout
the whole universe as well.
According to the Islamic concept, the whole universe has been created by
God. The universe came into existence when God willed it, and then He ordained
certain natural laws which it follows and according to which all its various
parts operate harmoniously:
"When We wish to bring something into existence, We say to
it, 'Be', and there it is." (16:40)
"And He created everything, and measured it in due proportion." (25:2)
Behind this universe there is a Will which administers it, a Power which
moves it, a Law which regulates it. This Power keeps a balance between the
various parts of the universe and controls their motions; thus they neither
collide with each other nor is there any disturbance in their system, nor
do their regular motions come to a sudden stop, nor do they become disorganized.
This will continue as long as the Divine will wishes it to continue. The
whole universe is obedient to God's Will, His Power and His Authority; it
is not possible for it to disobey the Divine Will and its ordained law for
a single moment. Due to this obedience and submission, the universe continues
to go on in a harmonious fashion, and no destruction or dispersion or disturbance
can enter into it unless God wills it.
"Indeed, your Sustainer is God, Who created the heavens and
the earth in six periods and then established Himself upon the throne of
sovereignty. He causes the night to cover up the day and the day to follow
the night. The sun and the moon and the stars are controlled by His command,
The creation and the command are for Him alone. Glorious is God, the Sustainer
of the worlds." (7:54)
Man is a part of the universe; the laws which govern human nature are no
different from the laws governing the universe. God is the Creator of the
universe as well as of man. Man's body is made of earthly material, yet God
has bestowed upon him certain characteristics which make him more than the
earth from which he is made; God provides him according to a measure. In
his bodily functions man involuntarily follows the same laws of nature as
other creatures. His creation is according to the will of God rather than
of his father and mother. The father and mother are able to come together;
yet they are not able to transform a sperm into a human being. Man is born
according to the method of development and the method of birth which God
has prescribed for him; he breathes God's air in the quantity and fashion
prescribed by God; he has feelings and understanding, he experiences pain,
becomes hungry and thirsty, eats and drinks - in short, he has to live according
to the laws of God and he has no choice in the matter. In this respect there
is no difference between him and other inanimate or animate objects of the
universe. All unconditionally submit to the Will of God and to the laws of
His creation.
He Who has created the universe and man, and Who made man obedient to the
laws which also govern the universe, has also prescribed a Shari'ah for his
voluntary actions. If man follows this law, then his life is in harmony with
his own nature. From this point of view, this Shari'ah is also a part of
that universal law which governs the entire universe, including the physical
and biological aspects of man.
Each word of God, whether it is an injunction or a prohibition, a promise
or an admonition, a rule or guidance, is a part of the universal law and
is as accurate and true as any of the laws known as the "laws of nature"
-the Divinely- ordained laws for the universe-which we find to be operative
every moment according to what God has prescribed for them from the dawn
of creation.
Thus the Shari'ah which God has given to man to organize his life is also
a universal law, as it is related to the general law of the universe and
is harmonious with it. This obedience to the Shari'ah becomes a necessity
for human beings so that their lives may become harmonious and in tune with
the rest of the universe; not only this, but the only way in which harmony
can be brought about between the physical laws which are operative in the
biological life of a man and the moral laws which govern his voluntary actions
is solely through obedience to the Shari'ah. Only in this way does man's
personality, internal and external, become integrated.
Man cannot understand all the laws of the universe, nor can he comprehend
the unity of this system; he cannot even understand the laws which govern
his own person, from which he cannot deviate by a hair's breadth. Thus he
is incapable of making laws for a system of life which can be in complete
harmony with the universe or which can even harmonize his physical needs
with his external behavior. This capability belongs solely to the Creator
of the universe and of men, Who not only controls the universe but also human
affairs, and Who implements a uniform law according to His will.
This obedience to the Shari'ah of God is necessary for the sake of this harmony,
even more necessary than the establishment of the Islamic belief, as no individual
or group of individuals can be truly Muslim until they wholly submit to God
alone in the manner taught by the Messenger of God- peace be on him, thus
testifying by their actions that there is no deity except God and that Muhammad
is God's Messenger.
Total harmony between human life and the law of the universe is entirely
beneficial for mankind, as this is the only guarantee against any kind of
discord in life. Only in this state will they be at peace with themselves
and at peace with the universe, living in accord with its laws and its movements.
In the same way, they will have peace of mind, as their actions will agree
with their true natural demands, with no conflict between the two. Indeed,
the Shari'ah of God harmonizes the external behavior of man with his internal
nature in an easy way. When a man makes peace with his own nature, peace
and cooperation among individuals follow automatically, as they all live
together under one system, which is a part of the general system of the universe.
Thus, blessings fall on all mankind, as this way leads in an easy manner
to the knowledge of the secrets of nature, its hidden forces, and the treasures
concealed in the expanses of the universe. Man uses these for the benefit
of all mankind, under the guidance of the Shari'ah of God, without any conflict
or competition.
In contrast to the Shari'ah of God are men's whims:
"Had the truth followed their opinions, the heavens and the
earth and whosoever is in them would surely have been corrupted." (23:71)
From this we come to know that the truth is one and not many. It is the foundation
of this religion, the heavens and earth are based upon it, all the affairs
of this world and of the next are settled by it, man will be accountable
to God on the basis of it, and those who deviate from the truth are punished
by it, and people will be judged by God according to it. Truth is indivisible,
and it is the name of that general law which God has ordained for all affairs;
and everything in existence either follows it or is punished by it.
"We have sent to you a Book which speaks about you; do you
not then use your reason? Many a wicked town have We destroyed and have replaced
them with other people. When they felt Our Might approaching, they started
to run. (It was said to them), 'Do not run; return to the luxury that you
gloated in and to your homes; maybe you shall be questioned' .
They said: 'Woe upon us! We have been evil-doers'. So they did not stop crying
until We made them stubble, silent and still. We did not create the heavens
and the earth and whatsoever is between them as a sport. Had We desired to
adopt it for Us as a diversion, We would have taken it to Us from Ourselves,
had We done so. Nay, but We held the truth against falsehood, and it prevails
over it, and behold! falsehood vanishes away. Then woe to you for what you
ascribe (to God). To Him belongs whatsoever is in the heavens and the earth,
and those who are with Him do not be- come too proud to worship Him; neither
do they grow weary of glorifying Him by night and by day and never failing."
(21: 10-20)
Human nature in its depths has full awareness of this truth. Man's form and
body, and the organization of the vast universe around him, reminds him that
this universe is based on truth, and truth is its essence, and it is related
to a central law which sustains it. Thus, there is no disturbance in it,
no conflict between its parts; it does not move at random, nor does it depend
on chance, nor is it devoid of an overall plan; neither is it a sport in
the hands of human caprices, but runs smoothly on a precise, detailed and
prescribed course. Conflict begins when man deviates from the truth which
is hidden in the depths of his own nature, under the influence of his desires,
and when he follows laws based on his own opinions instead of following God's
commandments. Instead of submitting to his True Master along with the rest
of the universe, he rebels and revolts.
When this conflict between man and his own nature, and man and the universe,
spreads to human groups, nations and races, then all the forces and resources
of the universe are utilized not for the benefit of all mankind, but for
its destruction and for violence against others.
It becomes clear from the above discussion that the purpose of the establishment
of God's law on earth is not merely for the sake of the next world. This
world and the next world are not two separate entities, but are stages complementary
to each other. The law given by God not only harmonizes these two stages
but also harmonizes human life with the general law of the universe. Thus,
when harmony between human life and the universe ensues, its results are
not postponed for the next world but are operative even in this world. However,
they will reach their perfection in the Hereafter.
This, then, is the foundation of the Islamic concept of the universe and
of human life as a part of this universe. By its very nature, this concept
is different from all other concepts known to mankind. This is why this concept
implies certain responsibilities and obligations which are not found in other
concepts of life.
According to this concept, obedience to the Shari'ah of God is actually a
consequence of the need to harmonize human life with that law which is operative
within man himself and in the rest of the universe. This need demands that
the law which governs the social affairs of human beings should be in accordance
with the general law of the universe; it demands that man submit to God alone,
with the rest of the universe, and that no man should claim lordship over
others.
A suggestion of this need for harmony which we have been talking about is
found in the conversation between Abraham- peace be on him - the father of
the Muslim community, and Nimrod. This man was a tyrant and claimed absolute
sovereignty over his subjects; yet he did not claim sovereignty over the
heavens, the planets and stars. When the Prophet Abraham - peace be on him
- put forward the argument that He Who has authority over the universe is
the only One to have authority over human beings too, he became speechless:
"Have you considered the case of the man who argued with Abraham
concerning his Sustainer, because God had given him rule over a country?
When Abraham said: My Lord is He Who gives life and Who gives death,' he
replied: 'I give life and I give death.' Abraham said: 'Indeed, God brings
out the sun from the east. Then do you bring it out from the west?' Then
the unbeliever became speechless. And God does not guide the evil-doing people".
(2: 258)
"Do they seek a religion other than the religion of God, while whatever is
in the heavens and the earth submits to Him willingly, and will return to
Him?" (3:83)