Part 9

57 Actually, the comprehensiveness of Islam, or the way of life that is submission to God alone, extends beyond humans to include all creation, animate or inanimate. Allah says, "And to Allah prostate all that is in the heavens and all that is in the earth, of the living, moving creatures and the angels, and they are not proud [i.e. they worship their Lord (Allah) with humility]" (16:49); "See you not that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and moving living creatures, and many of humankind? But there are many (men) on whom the punishment is justified. And whomsoever Allah disgraces, none can honor him. Verily! Allah does what He wills" (22:18); "The seven heavens and the earth and all that is therein glorify Him and there is not a thing but 45

relevant to the most knowledgeable scientist as well as the illiterate Bedouin. Allah says concerning the Prophet Muhammad (peace and blessings of Allah be upon him), "Say (O Muhammad to the people), 'O mankind! Verily, I am sent to you all as the Messenger of Allah' (7:158). Another verse reads, "And We have not sent you (O Muhammad) except as a giver of glad tidings and a warner to all mankind" (34:28). Among the Prophet's followers were the rich and poor, nobles and weak, literate and illiterate. All of them were able to apply Islam and thereby, Allah willing, earn the pleasure of God.

Islam also covers both this life and the Hereafter. Islam is not a religion that is only concerned with the Hereafter. Islam offers complete and practical guidance for the affairs of this world as well. As noted earlier, one of the goals of Islam is to establish a sound and proper society in this life. As for the Hereafter, goodness therein is dependent completely upon Islam and working towards the Hereafter in the proper way. Allah may give anyone some of the goods of this world but He reserves the good of the Hereafter only for those who are pious believers.

Allah says, "Those who desire the life of this world and its glitter, to them We shall pay (the price of) their deeds therein, without diminution. They are those for whom there is nothing in the Hereafter but the Fire: vain are the designs they frame therein, and void are the deeds that they do" (11:15-16). In another verse, Allah says, "Whoever desires the immediate [worldly gratifications], We hasten for him from it what We will to whom We please. Then We have made for him Hell, [in] which he will burn, censured and banished. But whoever desires the Hereafter and exerts the effort due to it while he is a believer, it is those whose effort is appreciated" (17:18-20).

Islam also attends to all of the various components of a human. It is concerned with the human's spirit, intellect, body, beliefs, actions and morality. It protects the human from the diseases of the heart as well as from the diseases of the body and diseases of society as a whole. Thus, one can find guidance concerning the disease of arrogance that appears in the heart, guidance directing humans to balanced eating and drinking without extravagance and guidance steering humans away from corruption and social diseases such as adulglorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, OftForgiving" (17:44). 46

tery and the like. In essence, Islam guides humans to a balanced life in which no component is ignored or neglected. Instead, each component receives the attention that it deserves and requires.

Islam is also comprehensive in the sense that it covers all aspects of a person's life, from ritual worship to ethics and moral behavior to acts of business and government. Nothing, by the grace and mercy of Allah, has been neglected. There is no reason for anyone to feel lost concerning any area of his life. No matter what the issue, he will be able to find some guidance to help him.

For the new Muslim, he must accept Islam in all of its comprehensiveness. He is not free to pick and choose what aspect of Islam he likes. Concerning such behavior, Allah says, "Do you believe in part of the Scripture and disbelieve in part thereof? And what is the reward of those who do so save ignominy in the life of the world, and on the Day of Resurrection they will be consigned to the most grievous doom. For Allah is not unaware of what you do. Such are those who buy the life of the world at the price of the Hereafter: Their punishment will not be lightened, neither will they have support" (2:8586).

For example, he cannot restrict his Islam simply to the beliefs and the ritual acts of worship while rejecting what Islam has to say about marriage, business dealings, alcohol and drugs and so forth. Yes, it is true that one cannot expect another individual to become a perfect Muslim over night. However, the goal, the understanding and the acceptance in one's heart of the entirety of Islam is the main issue.

The beautiful and consistent comprehensiveness of Islam is another sign that this religion must be revealed by God. It is impossible for humans, even in groups, to comprehend all of the components of this creation in such a way as to give comprehensive guidance for every aspect of life. Thus, Sayyid Qutb wrote,

When a human being tries to construct a metaphysical concept or a system of life through his own efforts, this concept or system cannot be comprehensive. It can only be partially valid, good for one time and place but not for other times and other places, and appropriate for one set of circumstances but 47

not for another. Furthermore, even in tackling a single problem, he is incapable of looking at it from all possible sides and of taking into consideration all the consequences of the proposed solution, since every problem extends in space and time and is connected with precedents and antecedents beyond the scope of observation and comprehension of human beings. We therefore conclude that no philosophy and no system of life produced by human thought can have the characteristic of "comprehensiveness." At most, it can cover a segment of human life and can be valid for a temporary period. Because of its limited scope, it is always deficient in many respects, and because of its temporariness it is bound to cause problems that require modifications and changes in the original philosophy or system of life. Peoples and nations basing their social, political and economic systems on human philosophies are forever confronted with contradictions and "dialectics."58

(4) Taking into Considera on the Welfare of this World and the Hereafter

As noted earlier, Islam is not a religion that is simply concerned with the Hereafter or what can be referred to as the "spiritual side" of life.59 Instead, it promotes the welfare of humans in both this world and the Hereafter. Thus, Allah says, "Whoever works righteousness, whether male or female, while he (or she) is a true believer verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do" (16:97).

Many scholars have studied the Islamic Law in its entirety and have noted that the Law is geared toward achieving specific goals in this world (as well as the obvious goals of the Hereafter). One can divide the "wants" and "needs" of this world into three categories: necessities, needs and amenities. The necessities of life are those components of life that are required to allow one to truly have a "life."

58 Sayyid Qutb, The Islamic Concept and Its Characteristics (American Trust Publica ons, 1991), pp. 85-86. 59 In reality, as shall be demonstrated shortly while discussing the building of a strong relationship between the Creator and the created, there is no need for anything to be considered out of the "spiritual side" of life. For the time being, though, the traditional division between the material and spiritual is being followed here. 48

In other words, without them, one may be so miserable that he may wish he was no longer living. Beyond those necessities become the "needs," which make life much more bearable, although one can still live without them. Then comes the amenities, which make life comfortable and more enjoyable.

Islamic Law, coming from the Creator, has identified and emphasized what are the true necessities of life. When one studies the laws found in Islam and what seems to be the wisdom behind them, one finds that they have been laid down to establish, protect, reinforce and perpetuate these necessities. After these are truly protected and established, the Law then seeks to meet the needs of life. After due consideration is given to the necessities and needs, the Law then seeks to provide amenities for the ease of humankind.

Space does not allow a detailed discussion of these three categories. Therefore, only the five necessities of life identified via Islamic Law will be briefly touched upon here.

The necessities of life as envisioned by Islamic Law are: (1) religion, (2) life, (3) familial ties and relationships, (4) mental capacity and (5) wealth and property. In one eloquent passage of the Quran, which is representative of the style of the Quran, Allah touches upon all of these goals of Islamic Law:

"Say [O Muhammad to the people]: 'Come, I will recite what your Lord has prohibited you: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty - We provide sustenance for you and for them; come not near to shameful sins (or illegal sexual intercourse), whether committed openly or secretly, and kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand. And come not near to the orphan's property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word, say the truth even if a near relative is concerned, and fulfill the Covenant of Allah, This He commands you, that you may remember.' Verily, this (way) is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away

from His Path. This He has ordained for you that you may become pious" (6:151-153).60

The most important of these goals is that of religion. From an Islamic perspective, if people do not have religion and a sound relationship with their Lord they cannot have a healthy life. Hence, one is expected to be willing to risk or sacrifice one's own life for the sake of religion.

In fact, Allah says, "Is he who was dead (without Faith by ignorance and disbelief) and We gave him life (by knowledge and Faith) and set for him a light (of Belief) whereby he can walk amongst men, like him who is in the darkness (of disbelief, polytheism and hypocrisy) from which he can never come out? Thus it is made fair-seeming to the disbelievers that which they used to do" (6:122). Many of the laws of Islam are obviously geared toward the preservation of this ultimate goal, such as the institution of congregational prayer and so on. Next in importance comes life itself. Thus, for example, the law of retribution and the death penalty are part of Islamic law. These laws are not meant simply for the sake of punishment. Such laws are actually meant to protect life, as Allah says, "And there is (a saving of) life for you in the Law of Equality in punishment, O men of understanding, that you may become the pious" (2:179).