|
Islam
and Ignorance
Syed Abul ala Moududi
1.The
Inter-relation of Opinion and Conduct
Man
faces many things in life and with none of them can
be 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 behaviour
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 need to know: Who is he? What is his position
and status in life?
What
are his personal qualities? What sort of relation
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 contain 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 behaviour 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 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 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. Fire, in his opinion, is neither a
plaything nor a deity. On the other hand it is a
thing which can be pressed into service for cooking,
burning or heating purposes, whenever the need
arises. Among the foregoing different attitudes,
those of the child and the fire worshipper are
definitely based on ignorance. Experience negates
the child’s opinion that fire is a plaything. The
opinion of the worshipper of fire that fire is God
or an emblem of godhood is based upon whims and
caprices rather than on any proof furnished by true
knowledge. In contrast to both these opinions, the
attitude of the man who regards fire as a useful
agent in the service of man is a scientific attitude
as it is based upon knowledge.
Go
to Top
Chapter
2
THE
BASIC PROBLEMS OF LIFE
The
Opinion and Attitude of Man towards Life
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 body 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 and minerals and
his life is inextricably linked with all these
things. It is possible for you to imagine then that
man can adopt a mode or 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
some one to call him to account for expending his
powers? Is the use of his powers to be regulated
himself or by someone else? In the like manner is it
possible for a man to adopt a certain behaviour
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
behaviour 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 motive
forces underlying friendship and animosity,
coalescence and discord, co-operation and
non-co-operation? Similarly is it likely that a man
can on the whole adopt an attitude towards this
universe until he arrives at certain definite
conclusions about the nature of the system of this
universe and his own position a part of this system?
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 investigation. Nay,
most men have no definite idea of these questions,
nor do they consciously exercise their minds over
them. Despite 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.
The
Bases Of Individual or Collective Behaviour
are the same
At
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
programme for the body politic and raise on 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
modelled on the same conclusions, indeed the whole
fabric of society will be moulded 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 analyse the attitude
of an individual or a society and very easily as
certain what conclusions about life’s basic
questions are the motive force of the existence of
this individual or society. It is definitely
impossible that the nature of an individual or
collective behaviour 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 behaviour.
Go
to Top
Chapter 3
DIFFERENT SOLUTIONS OF THE PROBLEMS OF LIFE
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
means have been adopted to solve them and what
possible solutions emerge out of all these means.
- 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.
- 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 a
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 of morality and culture, which in its basic
characteristics is completely different from the
attitude 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
Go
to Top
Chapter
4
FIRST SOLUTION---SHEER IGNORANCE
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 whether somebody has created him or he was
selfborn. In any case, this question is not germane
to our discussion. We know only that man exists on
this planet called earth. He entertains certain
desires and there are some inner urges which compel
him to fulfil these desires. Man is equipped with
limbs and organs by means of which he satisfies
these wants. Around him, on the face of earth, there
are countless provisions and by using his limbs and
organs man can satiate with these things. Hence
there is no other use for the powers of man than
that he should satisfy his desires and fulfil his
needs to the optimum degree. World is no more than a
tray upon which booty is arrayed for man to lay
hands on. There is no sovereign being over man to
whom he is accountable; there is no spring of
Knowledge, no source of Guidance from which man may
derive the law for regulating his life. Hence man is
an autonomous being who is responsible to none. It
is his own function to make laws and regulations, to
devise means for expending his powers and to
determine his behaviour towards things existing
around him. If man is in need of any guidance, he
should, resort to the laws of life of animals, the
story of stones and the experience of his own
history. Man is either accountable to himself or to
the human authority which the society of men has
imposed upon itself. The present worldly life is the
only life and the consequences of all actions are
confined to this world alone. Hence judgement as to
what is right or wrong, useful or harmful and good
or pernicious and what is to be adopted or rejected
is based on the effects of actions produced in this
world.
This
is 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 each strain of
thought contained in this ideology. A person,
therefore, who believes in this dogma can adopt
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.
Conduct
based on Sheer Sensorial Experience
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 man whom
chance places under his power as his chattel and
himself will feel as their master. Only the bounds
of natural law and 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 external
restrains upon his action or where he is able to
bypass these checks, the natural tendency of his
faith will impel him to be tyrannical, dishonest,
wicked and mischievous. He will temperamentally be
selfish, materialist and a time-server. The
satisfaction of his carnal desires and animal needs
will be the end—all and be—all of his life. Only
those things will hold value in his eyes which prove
serviceable to him in this attainment of his
life’s purpose. It is natural and quite logical
that the believers in this dogma should bear such
characters and personalities. There is no doubt,
however, that for the sake of expediency and
impelled by far—sightedness such a person may show
traits of sympathy and selflessness. He may spare no
pains in the task of national welfare and progress.
He may on the whole display some sense of
responsibility and respect for moral principles. But
on a careful observation of his conduct you will
find that all his seeming virtues are mere
extensions of his selfish motives and carnal
desires. He looks at the welfare of his nation or
country from purely personal motives: he seeks his
own welfare through the betterment of his nation and
country. For these reasons, such a man can at best
be called a nationalist only.
Characteristics
of the Society built upon this Conduct
The
distinctive feature of the
society fashioned by individuals bearing
aforementioned characters and personalities will be
as follows:
The
basic principle of politics will be that sovereignty
is vested in human beings, and individual, 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 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 foundation 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 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 programme of
training will be designed to prepare individual 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 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, invasions and
monstrous acts of the extirpation of the same
attitude of mind may force him to conclude that this
attitude of mind is based on sheer ignorance rather
than on true Knowledge of the Reality. Man’s
opinion about the system of this universe and his
own position in the universe which lies at the root
of this attitude of mind is not consistent with
Reality, or else it could never have entailed such
horrible consequences.
Go
to Top
Chapter
5
THE
SECOND SOLUTION – Fundamental Problems
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
to arrive at opinions about life’s problems
through these means. Three different strains of
thought arise out of this method and each strain of
thought produces a particular type of behaviour.
(1)
Polytheism
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 Behaviour
The
distinctive features of human behaviour which flows
out of this viewpoint are as follows:
Life
full of Superstitions
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
grave for the accomplishment of his desires;
sometimes he trusts that an idol will turn the wheel
of his fortunes to a better end; sometimes he exerts
himself to the utmost to propitiate some imaginary
god; he feels crest-fallen on seeing a bad omen;
sometimes he starts building castles in the air on
the appearance or what he consider a good omen. All
these things deflect his ideas and endeavours from
the natural course and set him on an utterly
unnatural course of action.
Endless
Cycles Of Rituals
Secondly,
this viewpoint establishes a lengthy hotch-potch of
worship, devotion, offerings supplication and other
rituals and caught in this complex web a large part
of man’s efforts and activities goes in vain.
Frauds
Committed by Impostors
Thirdly,
the protagonists of this philosophy of polytheism
and superstition fall an easy prey to the wily
tricks or fraudulent men. A man sets himself up as a
king 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
from 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 enthral the
state of milch animals and beasts of burden.
A
Life of Errors
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
favour 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 rules of morality, the code of conduct, the
culture, the politics, the system of economy,
knowledge and literature are almost the same in both
societies. There is, therefore, no difference in
principle between doctrine based on sheer
ignorance’s and faith in polytheism.
(2)
Monasticism
The
second doctrine produced by coalescing observation
with conjecture and speculation lays down that world
is a Place of Torment Physical existence is
constantly subjected to pain and torture. Soil 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
pleasures; 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 severe
trial of torture and hardship so that the soul is
freed from the dominance of the body. In this way,
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
Effects of Monasticism
The
characteristic features of the human behaviour
produced by this doctrine are these:
Individualism
instead of Collectivism
In
the first place, this doctrine changes all human
tendencies from collectivism to individualism and
from culture to bewilderness. Man turns his
face from the world, flees 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.
Good
Men become Hermits
Secondly,
this doctrine impels good men to renounce the world
and go into seclusion in order to attain salvation.
This paves the way for wicked man to take the reigns
of authority in all worldly matters into their own
hands.
Smooth
Fodder for every Tyrant
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 tender
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 tyrants.
Conflict
with Human Nature
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 pretences. 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 for
the world as to put the most covetous lovers of the
world to shame.
(3)
Everything is God
The
third view point 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 fact, 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 many
ramifications and myriad aspects of this doctrine,
yet there is one strand of thought that runs 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 man 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
external spirit is dancing within it; he forgets
himself in the stupor of his 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 Being is
perfect, I am also perfect. Why shall I act then? If
that Being is endeavouring towards perfection and is
heading towards its climax taking the whole universe
in its stride, then as a shadow I shall
automatically move along with this Being. I am only
a part; it is not for me to know whether the whole
is moving or where it intends to go.
The
practical consequences of this doctrine are nearly
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 mere shadow succumbs to
passions; he gives free 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 behaviour 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 cause mischief to humanity, it is a
positive proof that none of these doctrines is
compatible with Reality and, on this basis, all are
invalid.
Go
to Top
Chapter
6
THE THIRD SOLUTION-ISLAM
Let
us now turn to the third course of action which is
the last resort in formulating a view point 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 man who fined
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 method. In the absence of any other
scientific method, this one is surely the only
correct method of formulating ones viewpoint.
Now
look! The world is a strange place for you. You have
no knowledge about its reality. You do not know how
the worked 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 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 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 adopt
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
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 this method which is termed as
“Islamic Method”.
Go
to Top
Chapter
7
THE
VIEW POINT OF THE PROPHETS ABOUT MAN AND THE
UNIVERSE
The
Prophets hold the following concepts regarding man
and the universe:-
Sovereignty
Lies with God
This
whole universe stretching out before man, or which
man is a part, is not an accidental phenomenon. It
is a well-organised and well-regulated dominion. God
has created this state; He alone is the Master and
Sole Ruler of this state. It is, in fact, a
totalitarian system in which all powers are vested
in the Central Authority. No one else shares the
Rule of this Totalitarian Sovereign. All forces
which operate in the system of this universe are
under His direct control. Nothing in the universe
dare to disobey His Commands or act on its own
accord without His permission. No part of this All
Embracing system can attain and naturally should not
have autonomy or be irresponsible.
Subservience
of Man
Man
is a born subject of this Divine State. Man does not
become a subject of this State in his physical being
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 make 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 from 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 God.
Therefore, they have no right to formulate rules and
regulations for 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 own selves 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 us the authentic law of the King.
Boundaries
of Action
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 work;
disobedience of Divine rule does not entail
immediate punishment. All this is meant to put you a
test. 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 commonsense, freedom of
choice, and measure of autonomy and has left you to
act as you desire. If you realize your position as a
subject and adopt this position with heart and soul
without coercion, you will come out successful in
the test of your Master. On the other hand, if you
fail to recognise your status as the subject of God
or having 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-span to
prove your worth”.
The
World is a Place of Trial
The
Prophets then inform us that worldly life is a
period of trial; accordingly no accounts shall be
called for not any reward or punishment be dispensed
in this world.
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 in 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. Some of these
hardships fall under the category of trials. Some
misfortunes occur when one behaves in accordance
with a view point which is opposed to reality. In
such a case one inevitably suffers a rude shock.
In
any case, this world is not a “House of Reward or
Punishment; it is a ‘House of Trial’. The
consequence 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 or worldly actions
which will be established in the next world will
form the real basis of judgement. When the period of
grace (the present life) is over, a second life will
start in which your deeds shall be assessed and
judgement will be delivered as to whether you
acquitted yourself with credit or ignominiously in
the worldly life. The only basis on which you shall
be judged guilty or non-guilty in the next world
will be whether firstly, you employed your faculties
or observation and reason in the right way and
acknowledged the sovereignty of God and the Divine
sanctity of His Commandments; secondly, whether you,
having recognized the above reality and possessing
also the freedom of choice, submitted to the
Sovereign Lord and acted upon His Commandments
without coercion and of your own accord.
Go
to Top
Chapter
8
SCRUTINY OF THE ISLAMIC VIEWPOINT
A Scientific Concept
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
word and fully explain 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 the definitions of the world
‘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. Our observation
of the system of the universe also makes this view
point appear the most probable. The phenomenon of
the marvellous 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 a much more reasonable to conclude that it is
a centralized system and that a Single All-Powerful
Authority controls this system rather than to infer
that the universe is a decentralized system which is
ruled over by several authorities. In the same
manner upon observing the grant 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 quite 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.
A
Practicable Creed
Looked
at from the practical angle this view point appears
feasible too. A whole scheme of life complete in
every detail emerges out of this creed. Philosophy
and Ethics, Science and 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.
Go
to Top
Chapter
9
IMPACT
OF THE ISLAMIC IDEOLOGY
We
have now to observe as to what sort of attitude in
life is formed by the Islamic Ideology and what
consequence emerge out of it.
Impact
on Individual Life
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 him self 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 truth worthy.
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 individual of such impeccable and
dependable character in society than the fear of
Divine Retribution and a realization that all things
in man’s possession are a trust from God.
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 full
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 view point can inculcate a better sense of
values among its individual devotees.
Impact
on Collective Life
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 evils arising out
of Monarchy, Feudalism, Aristocracy, Brahmanism,
Papal rule and Dictatorship are instantly knocked
down. The doctrine of Islam also removed 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 those who fear God most
and practice piety and carry out ennoblement of
their souls.
Similarly,
the Islamic viewpoint completely alters the basis of
social links, inter-relation, difference or
distinction between man and man. Those man-made
principles which form the basis of collective social
life or social conflict have groups and have raised
insurmountable barriers between these groups. Race,
country, nationality or colour cannot be changed by
man nor do they permit of social mobility from one
section of mankind to another. In contrast to this,
the Islamic viewpoint establishes the basis of
social life or conflict upon the secure foundations
of firm conviction in God and obedience to His
Commands. Those who renounce supplication to
creatures and bow their heads before the Creator and
acknowledge the Divine Law as the governing
principle of their lives, all these constitute one
community. Those who act otherwise form a separate
community. In this way, all differences are levelled,
save one. And even this difference is not
insurmountable. It is possible at all times for a
person to change his convictions and his way of life
and thus move out of one group to embrace the fold
of another. If it is possible to form a united
community of the peoples of the world, it can be
founded only on the principles of Islam. All other
doctrines split up the mankind: Islam welds peoples
together into one united brotherhood.
The
Sovereignty of God
Subsequent
to the introduction of these reforms the society
which emerged on the principles enunciated by 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. God is Sovereign Ruler;
He 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
a 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 system. The rulers
and the ruled both understand that they are directly
accountable to God Almighty 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 for spending
the tax money consider it the wealth of God and
themselves only as its trustees. From an ordinary
policeman to the Judge and the Governor, every State
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 citizen elect from
among themselves to act as the representatives of
God on earth are the fear of God, trustworthiness
and integrity of character. In this process only
those persons are elevated to the position of power
and authority in society who surpass other citizens
in moral excellence. Islam permeates society and
culture with the same spirit of piety and purity of
morals. The keynote of this civilization is Service
to God rather than slavery to passions. Almighty God
is the Arbitrator between man and man; relations
among men are regulated by the law of God. Since the
Law-Giver is free from all sensuality and
self-interest and is All-Knowing and Wise, His Law,
therefore, suppresses every possibility of the rise
of mischief or tyranny in this society for all times
to come. The Divine Law, however, makes due
allowance for every aspect of human nature and makes
provision for every human need.
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 emerged from
the viewpoint regarding man and the universe
presented by the Prophets of God. It is not a
utopian 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
then 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 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 a 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 caskally 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 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 several millions of
rupees. The treasuries of that Government were
overflowing with capital revenues from Iran, Syria
and Egypt. And yet the Head of this State received
paltry sum of Rs. 150.00 per mensum as salary. Among
the citizens of this State, it was difficult to find
a single person deserving alms.
Even
after this historically successful experiment an
individual is not prepared to believe in the
validity of The Prophets’ view point about the
nature of the universe and position of man in the
cosmic system, there is no other way in which such
an individual may 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 guide 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 waits 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 proved 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 body. 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 Prophet’s
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.
Some
may think it pretentious of me to write a foreword
to a book by an Islamic thinker as outstanding in
our time as Mawlana Mawdudi, especially when any
need to introduce the eminent author or his
remarkable book Towards Understanding Islam
has been magisterially fulfilled by Brother Khurshid
Ahmad. Towards Understanding Islam
has already made its mark and this edition is only
an improved English version. However. I can hardly
neglect this opportunity to express our gratitude to
Allah, subhanahu wala'aia for having enabled
us to bring out a new revised version of a book
which has so deeply influenced such a large number
of men and women. Only recently I received a letter
from a friend in Brazil, saying how a leading
journalist had embraced Islam purely because of the
simple and persuasive exposition of the Islamic way
of life in Towards Understanding Islam.
There must be innumerable other examples of a
similar kind and I hope that the book will be even
more effective in its present form. |
