Man faces many things in life and with none of them can he deal properly unless he forms an opinion about the nature or condition of that thing and his own relationship with it. Right or wrong, an opinion has to be formed about everything and until such an opinion is formed no man can decide what behavior and what attitude he should adopt towards a particular thing. This is an experience which is a part of your daily life. Whenever you meet a person you want to know: Who is he? What is his position and status in life ? What are his personal qualities? What sort of relationship subsists between both of you? You cannot determine how to deal with the man to the aforesaid questions. In the absence of all such information, you nevertheless have to form a conjectural opinion on the basis of appearances and whatever conduct you adopt towards him is controlled by the opinion so formed. You eat the sort of things which according to your knowledge or conjecture stain food value. The things you cast away, or make use of; the things you preserve, adore or loathe; the things you fear or love, your varying attitude towards all these things is regulated by the opinion which you have formed about their nature and propensities and your relations with them.
The correctness or impropriety of your behavior towards these things
is dependent upon your right or wrong opinions you have formed about
them. The validity or fallacy depends on whether you have formed the
opinion about them on the basis of knowledge, conjecture, whim or
observation through senses. A child, for instance, sees fire and on bare
observation through senses forms the opinion that it is an attractive,
glaring plaything. This opinion leads him to the act of stretching his
hands to hold the fire. Another man sees the same fire and through
conjecture or whim comes to the conclusion that it embodies in itself
some attribute of Divinity or, at least, it is at an emblem of Divinity.
On the basis of this conclusion, he determines to bow his head in
supplication before the fire, thus signifying his relationship with it. A
third man looks at the fire. He begins to investigate into its nature
and properties and through knowledge and research arrives at the
conclusion that fire can bake, burn or heat things. He further forms the
opinion that his relationship with fire is like that of master with his
servant.
Keeping this premise in mind let us divert our view from the details
to the fundamentals. Man finds himself living on this planet. He
possesses a y which is endued with divergent potentialities. A
magnificent expanse of earth and sky lies before him. This universe
contains an endless variety of things and man has the power to press all
those things into his service. Man is surrounded by countless millions
of other human beings, animals, plants, minerals and his life is
inextricably linked with all these things. Is it possible for you to
imagine then that man can adopt a mode of dealing with these things
without first forming an opinion about his own self, the nature of
things which surround him and the position in which he stands in
relation to those things? Is it possible for a person to adopt a way of
life without determining: Who am I? What am I? Am I responsible or
irresponsible? Am I independent or subordinate to someone? If I stand in
a subordinate position who is my superior and if I am responsible, to
whom am I accountable? Has my worldly existence any end, and if it has,
what is it? Similarly, can a person propose to expend his powers without
first deciding the questions: Do these powers belong to him or are a
gift endowed by someone else? Is there someone to call him to account
for expending his powers? Is the use of his powers to be regulated by
himself or by someone else? In the like manner is it possible for a man
to adopt a certain behavior towards things which form part of his
surrounding without ascertaining: Is he himself their master or someone
else? Does he command unlimited power over them or are his powers
restricted? If his powers are confined within bounds who does set limits
to his powers? Likewise can a man devise a mode of behavior towards his
fellow men without first forming a definite opinion as to what are the
ideals of humanity? What is the basis of distinction and disparity
between man and man? What are the motives
On the basis of the premise I have already discussed, it can be stated without hesitation that it is impossible to adopt an attitude without forming an opinion about all these matters. As a matter of fact, every, living man, consciously or sub-consciously, holds certain opinions--nay is constrained to hold certain opinions-about these questions of life; for without this opinion he cannot move even a step in this universe. It is not essential that every man might have deliberated in a philosophical manner upon all these questions and might have arrived at certain conclusions about each and every matter after detailed investigations. Nay, most men have no definite idea apt these questions, nor do they consciously exercise their minds over them. Respite all this, all men do form some sort of a negative or positive opinion about everything and the attitude of every man towards life is inevitably controlled by the opinion he has formed.
As this rule holds good in the case of individuals, so it is true in respect of groups as well. These questions lie at the root of human life and unless matters relating to these questions have been clearly determined, it is impossible to frame a program for the body politic and raise an edifice of culture and civilization. The moral code of a society will reflect whatever conclusions would be drawn about these vital questions of life, the concept of morality will be shaped in consonance with them. The various institutions of life will be modeled on the same conclusions, indeed the whole fabric of society will be molded by these conclusions. In point of fact, there can be no two opinions on this matter. The attitude of an individual or a society will be determined by the nature of conclusions arrived at in answer to these questions. If you wish, you may analyze the attitude of an individual or a society and very easily ascertain what conclusions about life’s basic questions are the motive forces of the existence of this individual or society. It is definitely impossible that the nature of an individual or collective behavior should be at variance with the nature of conclusions drawn in answer to these questions. Words and actions may disagree but nature of the answer of these questions that dwells in the inner self of a man cannot conflict in any case with the nature of his practical behavior.
Let us take a step further. All those fundamental problems of life the solution of which is imperative for the active existence of man are metaphysical in essence. The answer to these questions is not written on the horizon for every man to read on his advent into this World, nor is the answer self-evident so that everyone could comprehend it. It is due to this reason that there is no single solution upon which all men may agree. Men have always held divergent opinions on these questions and various men have found various solutions to them. The question now presents itself as to what are the possible solutions to these problems, what mean have been adopted to solve them and what possible solutions emerge out of all these means.
1. One way of solving these problems is to rely upon one's senses and opinions about all matters should be formed on the basis of sensorial perception and observation.
The second way is to derive a conclusion by means of sensorial perception aided by speculation.
3. The third alternative is to put one's faith in the solutions to these problems offered by the Prophets of God who claimed to possess direct Knowledge of the Truth.
So far, only the above three means of arriving at solution to these problems have been made use of and probably only these three ways are possible, In each of the above cases different solutions have been found by different means. Each solution gives rise to a particular attitude of mind and a particular pattern off morality and culture, which in its basic characteristics is completely different from the attitudes produced by other categories of solutions. Let me show you now the different solutions to these problems arrived at through different means and the attitude of mind produced by each solution.
Relying exclusively upon his own senses when a person arrives at some
opinion in relation to these problems, he, in a manner quite natural to
this mode of thought, concludes that this entire system of universe is a
result of mere chance. There is no cause or purpose behind this
universe. It has come into being by itself; it is operating
automatically; it will meet its end without producing any consequences.
There is no visible master who controls the universe. Hence there is no
master of the universe, and if at all there is one, His connection with
man's life is nonexistent. Man is specie of animals, whose birth is only
accidental. It is not known whether somebody has created him or he was
self-born. In any case, this question is not garment to our discussion.
We
This is a complete ideology of life which deals with the fundamental problems of life on the basis of sensorial observations. There is a logical link and an intrinsic compatibility between sash strains of thought contained in this ideology. A person, therefore, who believes in this dogma can adopt a fairly smooth and consistent attitude in life disregarding the fact that this dogma and the attitude produced by it are right or wrong. Now let us look at the conduct which a person adopts on the basis of this answer.
An inevitable consequence of this viewpoint in individual life is
that the entire range of human conduct should be unfettered and devoid
of any sense of responsibility. Man will deem himself the sole master of
his body and his physical powers. He will, therefore, use his physical
powers and qualities of his head and heart according to his whims and
caprices. He will treat all things and all men whom chance places under
his power as his chattel and himself will feel as their master. Only the
bounds of natural law and the inevitable restrictions imposed by
collective life will set a limit to his authority. His own soul will be
devoid of any moral sense -a sense of responsibility and a fear of
accountability -and no moral force will check his refractory action.
Where there are no
The distinctive features of the society fashioned by individuals bearing afore mentioned characters and personalities will be as follows
The basic principle of politics will be that sovereignty is vested in human beings, and individual, a family, a class, or the common people. The loftiest collective ideal considered feasible will be that of the setting up of a Commonwealth. This state will be governed by man-made laws. . All laws shall be made or amended according to human desires and experience of circumstances. Policies, too, shall be formulated and altered in deference to profit motive or personal expediency. In this state people who are stronger and excel others in cleverness, craftiness, lies, perfidy, callousness and wickedness will gain ascendancy by force. The leadership of the society and the reigns of authority will be in the hands of these people. Their book of constitution will enshrine the principle:
"Might is right and the weak are always wrong".
The whole edifice of society and culture will be raised on the foundations of self-interest. Increasing permissiveness in the satisfaction of one's lusts shall become the rule and standards of morality shall be so established that maximum freedom for the attainment of sensuous pleasures is guaranteed to every one.
Arts and literature will be affected by this philosophy of life and will progressively reflect nudity and pornographic trends.
In the economic domain of life sometimes feudalism will hold sway; at other times capitalism will gain ascendancy and sometimes the working classes will establish the proletariat dictatorship through violent means. Equity, however, will not form part of any of these economic systems. The conduct of every individual in this society shall be dictated by the fundamental conviction that the world and all the wealth contained in it is a booty and all men are free to lay their hands on it at will and whenever the chance presents itself.
The education system set up for the training of the members of this society will be based on this philosophy of life and shall reflect the same attitudes of mind. This system of education will impart to each successive generation the same notion of the world and man's place in the world which I have explained earlier. In all fields of knowledge information shall be so arranged and presented as to inculcate in the minds of the rising generation the same theories of life. The entire program of training will be designed to prepare individuals who will adopt this same attitude in life and will completely assimilate in this type of society. I need say no more to you about the characteristics of this type of educational system as you have had personal experience of such a system. . You are studying in institutions which have been set up under the same system, though they bear such names as 'Islamic College' or 'Muslim University' etc.
The attitude of mind which I have just analyzed springs out of sheer
ignorance. This attitude is similar to that childlike state of mind
which relying upon sensory observation considers fire as an attractive
plaything. There is one difference, however. The fallacy of the child's
observation soon becomes apparent through experience. The fire which the
child takes as a plaything and wants to hold in his hands is a hot
substance. So as soon as it touches the hand, it reveals that it is no
more a plaything. Contrary to it, in the other cases, the fallacy of
observation becomes manifest after a long time. Indeed most people
remain blissfully ignorant of the fallacy of their observations. The
fire which these people hold in their hands has low heat; it does not
burn instantly; it simmers on for centuries. However, if a person wishes
to learn from common experience, he should ponder that due to this
attitude of mind, individuals are constantly committing frauds, the
rulers are oppressive and tyrannical, the judges are unfair, the rich
are covetous and the commonality is depraved. This, indeed, is a better
experience for a man and, over and above this, the burning flames of
nationalism, imperialism, war and confrontation,
Let us examine now the second method. The second method of solving the fundamental problems of life is to coalesce observation with conjecture and speculation and to arrive at opinions about life's problems through these means. Three different straits of thought arise out of this method and each strain of thought produces a particular type of behavior.
One school of thought believes that this universe is certainly subject to Divine control, but that there is not one God, but many. Different forces in the universe are being operated by the hands of different deities. Man's prosperity or misfortune, success or failure, profit or loss depends on the kindness or displeasure of a plurality of gods. The protagonists of this viewpoint have also made an attempt on the basis of their conjectures and speculations to identify these divine powers and those in whom these powers are vested. They have set up those things as gods which have caught their fancy. Characteristics of the Polytheistic Behavior
The distinctive features of human behavior which bows out of than viewpoints are as follows:
In the first place, man's whole life becomes a target of
superstitions. He believes that there are many things which exert a good
or bad influence on his fortune through supernatural means. He arrives
at this conclusion on the basis of bare, subjective: thinking; his
belief is not supported by any proof of knowledge. The devotee of this
faith, therefore, dissipates most of his energy in entertaining false
hopes of good fortune or in imaginary fears of ill- luck. Sometimes, he
pins his hopes upon some gray: for the accomplishment of his desires;
sometimes he trusts that an idol will turn the wheel of his for fortune
to a better end; sometimes he exerts himself to flue utmost to
propitiate
Secondly, this viewpoint establishes a lengthy hotchpotch of worship, devotion, offerings, supplications and other rituals and caught in this complex web a large part of man's efforts and activities goes in vain.
Thirdly, the Protagonists of this philosophy of polytheism and supers on fall an easy prey to the wily tricks of fraudulent men. A man sets himself up as a king and claims descent from the sun, the moon and other gods. He thus makes the people believe that he is a god too and that the people are his bondmen. Someone becomes an attendant at a shrine or a temple and sets himself up as an intermediary between the people and some supernatural power who rules over the destinies of mankind. Someone becomes a `Pundit' or a peer' (a saint) and by the stratagem of amulets, charms, sorcery and practice of magic; hoodwinks the people into believing that through these supernatural means all their desires can be obtained. The progeny of these tricksters form themselves into hereditary family groups and classes whose rights, privileges and influences continue to grow and become entrenched with the progress of time. This belief, therefore, thrusts upon the necks of the people the yoke of slavery of royal families, religious functionaries and spiritual guides. These self-styled gods enthrall the state of mulch animals and beasts of burden.
Fourthly, this doctrine provides no enduring base for knowledge and
art, philosophy and literature and culture and politics, nor do men
receive from these imaginary deities any guidelines which may be
followed in daily life. Man's connection with these gods is limited to
the performance of a few rituals of devotion with the main end to
solicit the favor and support of these deities. As regards the affairs
of life, man is left to himself to frame laws and regulations and devise
codes of conduct. Hence a society which believes in the plurality of
gods virtually follows the same paths which I have described earlier in
connection with the society which is guided by a faith based on sheer
ignorance. The
The second doctrine produced by coalescing observation with conjecture and speculation lays down that world is a Place of Torment and physical existence is constantly subjected to pain and torture. Soul is incarcerated in the body of man as a condemned prisoner. All sensations of pleasure, desires and physical needs which are the natural consequences of worldly existence are; in fact, yokes, and fetters in which man is enchained. The more man craves for the world and its things, the tighter grows the grip of these chains and severer torment shall lie in store for him. Salvation lies in renouncing all connection with the affairs of the world; to strangle all desires; one must abstain from all pleasure; deny all physical needs and demands of passion; purge the heart of all affections born out of kinship of flesh and blood, and put this enemy (i.e. one's body and passions) through a sever trial of torture and hardship so that the soul is freed from the dominance of the body. In this ways soul shall become light and refined and will gain sufficient strength to soar in a state of 'Nirvana' to the vantage point of salvation.
The characteristic features of the human behavior produced by this doctrine are these:
In the first glare, this doctrine changes all human tendencies from collectivism to individualism and from culture to bewilderness. Man turns laic facie from the world, floes from all responsibilities and non-cooperation and renunciation of all personal relations becomes the hallmark of his life. In short, he adopts negative moral values.
Secondly, this doctrine impels good men to renounce the world and go into seclusion in order to attain salvation. This pages the way for wicked men to take the reigns of authority in all worldly matters into their own hands.
Thirdly, with the penetration of this doctrine into the society the people begin to adopt negative kind of moral values. They exhibit unsocial and individualistic tendencies and become psycho paths. Their creative Powers, are, sapped. They become under morsel for the tyrants and it is easy for every despotic government to coerce them into obedience. In point of fact, this doctrine works like magic in taming the common people to become the willing slaves of the tyrants.
Fourthly, a constant conflict rages between human nature and this doctrine of monasticism and the latter has always to capitulate. When it receives a setback the monastic doctrine seeks refuge in Penances. As an aftermath the ritual of Penance is invented; the stratagem of Allegorical Love is employed; and finally, under the cloak of renunciation the protagonists of this belief display such love fog the world as to gout the most covetous lovers of the world to shame.
The third viewpoint which emerges out of a coalescence of observation and conjecture holds that man and universe are unreal. They have no real existence of their own. In facts there is one Being who has created all these things as a manifest of His Ownself and the same Being is working inside them. If we go into its details we shall find maps ramifications and myriad aspects of this doctrine, yet there is one strand of thought that terns through all of them: all things are mere shadows of one single Being, only this Being exists, all else is illusory.
This doctrine inculcates the attitude in snare that he doubts the
reality of his existence; he loses all initiative; he considers himself a
mere puppet that is made to dance by someone else or perhaps some
externs! spirit is dancing within i ; he forgets himself in the stupor
of leis illusions; his life is rudderless and has no set course or
purpose. The train of his thought runs like this: I am only a shadow; no
work has been assigned to me; nor can I accomplish anything by myself.
That All-Pervading Being which casts into shadow through me the entire
universe and which will hold sway from the beginning to the end of the
world is the Mover. Everything is accomplished by that Being alone. If
that lacing is perfect, I am also perfect. Why shall I act then? If that
being is endeavoring towards perfection and is heeding towards its
climax taking the whole universe in its
The practical consequences of this doctrine art yearly similar to those which I have already described in the course of the discussion on the Doctrine of Monasticism. In certain respects the attitude of the devotees of this belief is akin to that of the protagonists of the doctrine of Ignorance. The man who believes himself to be a snare shadow succumbs to passions; he gives fret reign to his passions and does not care what direction they take, for according to his line of thinking, it is the substance which is the prime mover of his passions and he himself is only a puppet.
These three concepts, like the first one, are based on Ignorance and the kind of human behavior which flows out of these concepts is also characterized by sheer Ignorance. None of the above concepts is substantiated by proofs based on knowledge. As a matter of fact, a variety of concepts has been formulated on illusory and conjectural grounds. Experience denies the validity of these concepts. If any one of these doctrines were valid, its practice would not have entailed bad consequences. If you observe that whenever and wherever it is taken, a thing causes pain in the stomach, you rightly infer from this experiment that this particular thing does not agree with the anatomy and temper of the digestive system of man. In the same manner when it is an established fact that the doctrines of polytheism, monasticism and existentialism have by and large caused mischief to humanity, it is a positive proof that none of these doctrines is compatible with Reality and, on this basis, all are invalid.
Let us now turn to the third course of action which is the last
resort in formulating a viewpoint about the basic problems of life. This
course of action is to put our faith in the solution to these problems
offered by the Prophets of God. The matter may be explained by taking
the example of a man who finds himself in a strange land. He has
absolutely no acquaintance with the land. He seeks information from a
man and goes around the land under his guidance. Whenever you are
confronted with a problem of this nature your first endeavour is to
search a man who claims to know the way. Your second concern is to
satisfy yourself about the reliability of such a guide on the basis of
circumstantial evidence. Finally, taking him as your guide, you set out
on your journey. When it is established by experience that the
information provided by him has not misled you, you are convinced that
your guide possessed the requisite knowledge and that the information
supplied by him about that place was true. This is a scientific
Now look! The world is a strange place for you. 'you have no knowledge about its reality. You do not know how the world is regulated? You are not aware under what system of laws this great `workshop' is operating. What is your own position in this world? and what is the proper attitude you should adopt towards the world? These are the questions the answers of which you seek. In the first place, you conceived the opinion that what is visible is real. You acted according to this viewpoint, but the result was a fiasco. Subsequently, you formed various opinions on the basis of conjecture and supposition and acted upon each of them, but in every case the experience was negative. After all this, the final course left for obtaining true guidance is to turn to the Prophets of God. The Prophets claim to possess correct knowledge. On a deep inquiry into the ways of their lives, it is revealed that they are very truthful, trustworthy, pious, selfless and sound-minded beyond any shadow of doubt. Evidently there is sufficient ground for believing in the truth of their claims. It remains to be determined, however, that how far their information in regard to this world and man's position in it is valid and whether or not any practical evidence is forthcoming which gives a lie to their claims? Further, how far the information supplied by them succeeded in experience ? If upon scrutiny the outcome of all these inquiries is in favour of the Prophets, we should put our trust in their guidance and adept only that course in life which is in accordance with their instructions.
As I have said earlier, in contrast to other methods based on Ignorance, the basis of this method is scientific. If a man bows his head in compliance to this knowledge; when he gives up obstinacy and conceit and acts according to this knowledge and if he, limits his actions within the bounds fixed by this knowledge, it is dais method which is termed as "Islamic Method".
The prophets holy the following concepts regarding) man and the universe:
This whole universe stretching out before man, of which man is a
parts N not an accidental phenomenon. It is a well-organized sad,
well-regulated dominion. God has created this state; He alone is the
Master and Sole ruler of this state. It is, in fact, a
Man is a born-subject of this Divine State, Man does not become a subject of this State in his physical wing by adoption; he is born as a subject and it does not lie in his power to hold any other status than that of a subject. Man, therefore, has no right to devise a way of life or to define his own obligations. Man does not own anything in this universe and he has no right to lee laws for the use of property which does not belong to him, Man's body and all human powers are the possession of God and His Gift. Hence the right to use his body or physical powers according to his own will does not vest in man. On the other hand, man shall use these Divine gifts according to the will of the Almighty.
Similarly, all things -earth, animals, water, plants, minerals -which form the environment of man are the property of God, They do not belong to man. Hence he has no right to appropriate even these things according to his will. Man should deal with these things according to the rules set by the Master to Whom they really belong.
Similarly, all men who inhabit this earth and whose lives are interlinked with each other are the subjects of (pod. 'therefore, they have no right to formulate soles and regulations fear ordering their mutual relations. 'the whole range of their mutual relationships should be governed by laws made by God.
As regards the question-what the law of God is, the Prophets inform us to same source from which we have received knowledge about the reality of this world and about your ownselves has conveyed to us the knowledge of the Divine Law. God Himself has revealed this knowledge to us and has appointed us to deliver this knowledge to you. Trust in us; recognize us as the envoy of your King and receive from s the authentic law of the King.
The prophets further explain to us, "you observe that the entire business of this universe is running according to a system; yet the Emperor is not visible, nor do we see His functionaries at work. you have a sense of freedom and feel free to act according to your wishes; you may behave as if you are the owner of things; you may even bow your heads in subservience and obedience to others who impose as Masters; you receive sustenance under all circumstances; you are provided with means of word; disobedience of Divine rule does not entail immediate punishment. All this is meant to put you to a tests The Master has endowed you with wisdom, the faculty of deduction and the power of choice between right or wrong. The Master has, therefore, thrown a veil between His Being, His system of Dominion and your eyes. He wants to put you through a trial and see how you use the powers He has bestowed on you. He has blessed you with common sense, freedom of choice, and a measure of autonomy and has left you to act as you desire. If you realise your position as a subject and adopt this position with heart and soul without coercion, you will coarse out successful are the test of your Master. On the other hand, if you fail to recognize your status as the subject of God or, Peeving recognized your position as a subject, you set upon a rebellious course you fail in the test. You have been vested with some powers in the world in order to put you through a trial. You have been given control and authority over many things in the world and have been granted a whole life-spate to prove your worth".
The prophets then inform us to that worldly life is a period of trial; accordingly no accounts shall be called for nor any reward or punishment be dispensed in this world. [1. In this connection, it should be borne in mind that the world in which we live is a
‘Physical World (that which runs on the laws of physical science) and
not a 'Moral World' (that which runs on moral laws). Hence under the
existing system of universe, the moral consequences of human actions do
not develop fully. They can develop only to the extent to which,
physical laws permit them to develop. Otherwise where the laws of
physical science put an obstruction, it is impossible for moral
consequences to develop. Take an instance. A man kills another person.
The moral consequences of a murder will develop only if physical laws
lend assistance in investigating the crime, establishing the charge and
then enforcing the moral punishment on the culprit. If the physical laws
prove abortive, no moral consequence of a murder will ensue. Even if
the physical laws do help, the moral consequences of the crime of murder
will never fully develop in this world. The mere killing; of a person
for the person killed does not fulfill the requirement
Whatever is given here is not necessarily a reward for virtue; it does not signify that God is pleased with you or He approves of your present deeds. All this is, in fact, given to you as a means of putting you through a test. Goods, wealth, children, positions in the Government, means of livelihood-all these are bestowed on you lest order to test your performance and to enable you to make use of your good or bad qualities. Similarly, all hardships, losses, calamities which overtake you do not necessarily signify the visitation of God's punishment on you for some evil deed. Some of these afflictions are results of certain natural phenomena.[1. For instance, when as adulterer suffers a venereal disease, it is a physical consequence of his action and not a moral punishment for his evil deed. If he succeeds in getting rid of the disease with medical treatment, he might escape the physical pain of the disease, but will not be exempted from moral punishment. If he repeals of his sin, he will be redeemed from moral punishment, but this alone will not cure his physical illness.] Some of these hardships fall under the category of trials.[2. For instance, when a man is afflicted with poverty it is, in fact, a test off his integrity. Is he tempted to use foul means to earn his livelihood or he remains steadfast in using legitimate means'! Does he keep firm in righteousness when oppressed by a multitude of hardships or wavers and succumbs to evil ways.] Some misfortunes occur when one behaves in accordance with a viewpoint which is opposed to reality. In such a case one inevitably suffers a rude shock. [3. When a man denies the existence of God over his own': and behaves as if he were free from all restraints, he is acting against reality and inevitably comes to grief, for in point of fact God exists and man is not free from all restraints. The behaviour of such a man may be compared to the example of a parson, who, taking fire as a plaything, tries to hold it and burns his hands, for his action is certainly opposed to the hard fact.]
In any case, this world is not a `House of Reward or Punishment"; it
is a 'House of Trial'. The consequences of actions which appear in this
world cannot be taken as basis for judging a method or an action
righteous or wicked, good or bad and unlawful or permissible. The
consequences of worldly actions which will be established in the next
world will form the real basis of judgment. When the period of grace
(the present life) is over, a second life will start in which your deeds
shall be assessed and judgment will be delivered, as to whether you
acquitted yourself with credit or ignominiously in the
The conception of the world and man propounded by the Prophets is perfect. All parts of the whole viewpoint are logically woven together; there is no inner contradiction in it. It contains the most perfect interpretation of the events of the whole world and fully explains the entire universal phenomenon. There is nothing relating to the observation or experience of man the interpretation of which cannot be made in the light of this conception. Hence it is a scientific doctrine and is valid by all definitions of the word `scientific'. Again no other observation or experience has exploded the validity of this doctrine. Hence it still holds good. It cannot be included among the exploded myths.[1. If the theories of an age refuse to acknowledge; the validity of a concept, it does not prove that the concept is false. A scientific doctrine can be proved wrong by only facts and not by theories alone. Hence until it is established that the concept of universe and man presented by the Prophets has been proved wrong by such and such demonstrable fact, it would be quite unscientific and malicious to regard the viewpoint of the prophets as an exploded myth.] Our observation of the system of the universe also makes this viewpoint appear the most probable. The phenomenon of the marvelous organization of the universe forces on us the conclusion that it is more rational to believe in the existence of a Supreme Administrator rather than to deny His existence. Similarly, on the evidence of this vast organization of the universe, it is much more reasonable to conclude that it is a centralised system and that a Single All-Powerful Authority controls this system, rather than to infer that the universe is a decentralised system which is ruled over by several authorities. In the same manner upon observing the grand wisdom working behind the glorious management of this universe, it is more rational to infer that the system of the universe is constructed according to a wise design and purpose, and, on the same evidence, it appears far from reason to believe that there is mere child-play.
Again when we carefully consider the fact that the system of this universe constitutes a State and ,man forms a part of this State, it appears to be reasonable to believe that there should be no provision for the independence or unaccountability of man in this system of State. Man's true status should be that of a subject. On these grounds this viewpoint appears to us the most reasonable.
Looked at from the practical angle this viewpoint appears feasible too. A whole scheme of life complete in every detail emerges out of this creed. Philosophy and Ethics, Science tend Crafts, Literature and Art, Politics and System of Government, Peace and War, International relations, in fact this creed furnishes eternal grounds for all aspects and every need of life. There is not a single field of life in which a person need look outside of this creed for guidelines.
We have now to observe as to what sort of attitude in life is formed by the Islamic Ideology and what consequences emerge out of it.
In contrast to other doctrines based on Ignorance, the Islamic creed
builds up a responsible and disciplined attitude of life among
individuals. Faith in the doctrine of Islam implies that man should not
deem himself the master of his body, physical powers or anything in the
world and should not consider himself free to use them at will. Instead
man should look upon these things as the property of God and make use of
them in conformity with the Divine Law. He should take his possessions
as a trust from God and while using them, should never forget that he
has to render full accounts for their use to a Supreme Authority from
whose sight no individual deed is hidden nor is He unaware of even the
innermost of man. Evidently a man who renders allegiance to Islam will
abide by a code of rules under all circumstances. He can never let his
passions go berserk like an untamed beast. He can never become a tyrant
or a corrupt person. His integrity is above board and he is trustworthy.
There is no need of external pressure to coerce him into obeying the
laws. His inner self becomes subservient to a Supreme Moral Discipline
which keeps him steady on the path of righteousness and equity even
under those circumstances when there is no risk of punishment at the
hands of a worldly power. It is impossible to imagine any other means of
producing individuals of
Moreover, this viewpoint of life not only transforms an individual into a man of action but also diverts his efforts from the attainment of selfish, sensual or nationalistic ends with a view to achieving lofty aims of justice and morality. It is impossible to find a more dynamic, more productive and a man of more righteous action than the one who entertains the following opinions about himself that:
I have not been sent unto the world without any aim; instead God has created me to discharge a duty the aim of my life is to perform deeds that please God rather than live to please myself or my relations.
I shall not be spared until I have rendered felt accounts as to how and to what extent did I expend my energy and time.
This viewpoint of life produces individuals of such excellence that it is difficult to imagine that any other viewpoint can inculcate a better sense of values among its individual devotees.
Let us now analyse the impact of the Islamic viewpoint of life on the collective life of mankind. In the first place, the Islamic faith changes the foundations of the human society. According to this doctrine all persons are the subjects of God. Hence all enjoy equal rights, equal status and equal opportunities. No individual, family, class, nation or race has any superior or preferential rights or rights of dominance over other people. In this way the concept of man's dominance or superiority over other men is rooted out, and all veils arising out of Monarchy, Feudalism, Aristocracy, Brahmanism, Papal rule and Dictatorship are instantly knocked down. The doctrine of Islam also removes all prejudices of tribe, nation, race, country or colour which have been the major cause of bloodshed in the world. According to the Islamic faith, the whole earth is the property of God. All men are the progeny of Adam and Creatures of God. Merit is attained by virtue of purity of morals and fear of God and not on account of race, genealogy goods, wealth, or the white or pink colour of the skin. Distinction is conferred on these who fear God most and practice piety and carry out ennoblement of their souls.
Similarly, the Islamic viewpoint completely alter: the basis of social links, inter-relation,
Subsequent to the introduction of these reforms the society which
emerges on the principles enunciated lay Islam is a society, the
attitude, spirit and social structure of which undergoes a complete
transformation. In this society, the basic principle on which the State
is formed is that Sovereignty lies with God, not with man.[For details,
please refer to 'The Political Theory of Islam' A. A. Maududi] God is
the Sovereign Ruler; and is the Law-giver. Man functions only as a
vicegerent of God. To start with, this political system wipes out all
those evils which arise out of this system in which laws are framed by
men and man rules over man. The striking distinction of this kind of
State System, is that a spirit of piety and service to God pervades over
the entire system. The rulers and the ruled both understand that they
are directly accountable to God Almigty Who is Omnipresent, the Knower
of the seen and the unseen. The citizen pays taxes as donations in the
service of God; the tax-collectors and the men responsible fear spending
the tax money consider it the wealth of God and themselves only as its
trustees. From the ordinary policeman to the Judge and the Governor,
every main official performs his functions in the same frame of mind in
which he performs service to God, for both are equally acts of devotion
to the Almighty and in both cases the same spirit of piety and dread of
divine Authority is required. The virtues sought out among the
candidates whom the citizens elect from among themselves to act as the
representatives of God on earth are the fear of God, trustworthiness and
integrity of
Time does not allow me to present before you a complete picture of the structure of society which can be raised on the principles of Islam. You can, however, form an idea of the kind of attitude, its consequences and possibilities which emerge from, the viewpoint regarding man and the universe presented by the Prophets of God. It is not a utopia State the blue-print of which is drawn on paper only. The existence of a society and a state raised on this viewpoint is a historical fact. No better citizens and no Humanitarian State better than the one created by the Islamic Concept of the universe have ever existed on the surface of this earth in the whole history of mankind. The sense of moral responsibility among the citizens of this State had developed to such an extent that a desert woman, who had got pregnant as a result of illicit intercourse, despite the knowledge that she would be mercilessly stoned to death for this crime, came of her own accord; pleaded guilty and requested that the punishment be enforced on her. She was released without taking surety or bond and was told to come back after the delivery of the child. She turned up from the desert after the birth of the child and repeated her request to be punished. This time she was told to suckle the infant and return when the weaning period was over. The woman went back to the desert and was not subjected to any surveillance by the police. At the end of the suckling period, the woman presented herself once again and implored the judge to cleanse her of the sin of adultery by enforcing the law on her. She was stoned to death and the people prayed for God's blessings on her. When a man casually remarked : "What a lewd woman she was!", he was severely reprimanded and it was observed:
"By God ! This woman has made such penitence that even a corrupt tax-collector would have been pardoned by God if he had made a similar recompense".
Such was the moral calibre of the citizens of that State. And what of
the State itself ? It was a State the total receipts of which amounted
to several millions of rupees. The
Even after this historically successful experiment an individual is not prepared to believe in the validity of the Prophets' viewpoint about the nature of the universe and the position of man in the cosmic system, there is no other way in which such an individual array be persuaded. God, angels and the life in the hereafter are not open to the direct view of any man. In the absence of direct observation, experience is the best way to determine the validity and existence of a phenomenon. Take an example, A physician on examination of his patient is unable to determine the real defect in his internal system. In this case, the physician administers various medicines and wits to see which medicine reaches the target in the dark recesses of the human body and eliminates the defect. The fact that a certain medicine pawed efficacious in curing a disease is a proof positive that this particular medicine was the only suitable means for removing the defect in the system of human broody. Similarly, if the defaults of the mechanism of human life cannot be removed by any other ideological system and can be set right only by the solution offered by the Prophets, it is a proof positive of the fact that the Prophets viewpoint is compatible with the reality of the case. This universe is a Divine State and there is surely a life beyond this life in which man shall be obliged to render full account of his deeds in the worldly life.