Comprehensiveness

Jamaal al-Din Zarabozo


661


Islam is comprehensive in many ways. It is comprehensive in the sense that it applies to all human beings and is applicable by all regardless of where or what time they may be living. Islam or submission to God is the true way of life from the time of the first human until the time of last human on this Earth.[1] Furthermore, Islam is for all classes of people. Islam is just as much relevant to the most knowledgeable scientist as well as the illiterate Bedouin. Allah says concerning the Prophet Muhammad (peace and blessings of Allah be upon him),

Say (O Muhammad to the people), ‘O mankind! Verily, I am sent to you all as the Messenger of Allah’ (7:158). Another verse reads, “And We have not sent you (O Muhammad) except as a giver of glad tidings and a warner to all mankind

(34:28)

Among the Prophet's followers were the rich and poor, nobles and weak, literate and illiterate. All of them were able to apply Islam and thereby, Allah willing, earn the pleasure of God.

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

Allah says,

Those who desire the life of this world and its glitter, to them We shall pay (the price of) their deeds therein, without diminution. They are those for whom there is nothing in the Hereafter but the Fire: vain are the designs they frame therein, and void are the deeds that they do

(11:15-16)

In another verse,

Allah says,

Whoever desires the immediate [worldly gratifications], We hasten for him from it what We will to whom We please. Then We have made for him Hell, [in] which he will burn, censured and banished. But whoever desires the Hereafter and exerts the effort due to it while he is a believer, it is those whose effort is appreciated

(17:18-20)

Islam also attends to all of the various components of a human. It is concerned with the human's spirit, intellect, body, beliefs, actions and morality. It protects the human from the diseases of the heart as well as from the diseases of the body and diseases of society as a whole. Thus, one can find guidance concerning the disease of arrogance that appears in the heart, guidance directing humans to balanced eating and drinking without extravagance and guidance steering humans away from corruption and social diseases such as adultery and the like. In essence, Islam guides humans to a balanced life in which no component is ignored or neglected. Instead, each component receives the attention that it deserves and requires. 

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

For the new Muslim, he must accept Islam in all of its comprehensiveness. He is not free to pick and choose what aspect of Islam he likes. Concerning such behavior, 

Allah says

Do you believe in part of the Scripture and disbelieve in part thereof? And what is the reward of those who do so save ignominy in the life of the world, and on the Day of Resurrection they will be consigned to the most grievous doom. For Allah is not unaware of what you do. Such are those who buy the life of the world at the price of the Hereafter: Their punishment will not be lightened, neither will they have support

(2:85-86)

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

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

When a human being tries to construct a metaphysical concept or a system of life through his own efforts, this concept or system cannot be comprehensive. It can only be partially valid, good for one time and place but not for other times and other places, and appropriate for one set of circumstances but not for another. Furthermore, even in tackling a single problem, he is incapable of looking at it from all possible sides and of taking into consideration all the consequences of the proposed solution, since every problem extends in space and time and is connected with precedents and antecedents beyond the scope of observation and comprehension of human beings. We therefore conclude that no philosophy and no system of life produced by human thought can have the characteristic of “comprehensiveness.” At most, it can cover a segment of human life and can be valid for a temporary period. Because of its limited scope, it is always deficient in many respects, and because of its temporariness it is bound to cause problems that require modifications and changes in the original philosophy or system of life. Peoples and nations basing their social, political and economic systems on human philosophies are forever confronted with contradictions and “dialectics.”[2]


references


Actually, the comprehensiveness of Islam, or the way of life that is submission to God alone, extends beyond humans to include all creation, animate or inanimate. Allah says, “And to Allah prostate all that is in the heavens and all that is in the earth, of the living, moving creatures and the angels, and they are not proud [i.e. they worship their Lord (Allah) with humility]” (16:49); “See you not that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and moving living creatures, and many of humankind? But there are many (men) on whom the punishment is justified. And whomsoever Allah disgraces, none can honor him. Verily! Allah does what He wills” (22:18); “The seven heavens and the earth and all that is therein glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving” (17:44).


Sayyid Qutb, The Islamic Concept and Its Characteristics (American Trust Publications, 1991), pp. 85-86.