46
social needs are uniform, and human nature has not changed since the first man and woman were created. Consequently, no other religion is acceptable to God besides Islam, as He clearly states in Chapter Aal 'Imraan of the final revelation:
"Surely Allah's religion is Islam". Qur'an 3:19
"And whoever desires a religion besides Islam will not have it accepted, and he will be among the losers in the hereafter". Qur'an3:85
Every Act is Worship
In the Islamic system, each and every human act can be transformed into an act of worship. In fact, God commands the believers to dedicate their whole lives to Him. In Chapter al-An'aam, Allah says:
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"Say: 'Surely my prayer, my sacrifice, my living and my dying are for Allah, the Lord of all the worlds '.
"Qur'an 6:162
However, for that dedication to be acceptable to Allah, each act must fulfill two basic conditions:
1. First, the act must be done sincerely for the pleasure of God and not for the recognition and praise of human beings. The believer also has to be conscious of God while doing the deed to insure that it is not something forbidden by Allah or the last Messenger () In order to facilitate this transformation of mundane deeds into worship, Allah instructed the last Prophet () to prescribe short prayers to be said before even the simplest of arts The shortest prayer which may be used for any circumstance is: بسم الله bismillaah (In the name of Allah). There are, however, many other prayers prescribed for specific occasions. For example, whenever a new piece of clothing is worn, the Prophet () taught his followers to say:
اللهم لك الِمد أنت كسوتنيه أسألك خيه وخي ما صنع لَ وأعوذ بك من
شَه وشَ ما صنع لَ
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O Allah, thanks is due to You, for it is You who has clothed me. I ask You for its benefit and the benefit for which it was made, and seek refuge in You from its evil and the evil for which it was made33.
2. The second condition is that the act be done in accordance with the prophetic way, called in Arabic the Sunnah All of the prophets instructed their followers to follow their way because they were guided by God. What they taught were divinely revealed truths, and only those who followed their way and accepted the truths would inherit eternal life in paradise. It is in this context that Prophet Jesus, may the peace and blessings of God be upon him, was reported in the Gospel according to John 14:6, as saying, 'I am the way, the truth, and the life: no man cometh unto the Father, but by me" Similarly, 'Abdullaah ibn Mas'ood related that one day Prophet Muhammad () drew a line in the dust for them and said, "This is Allah's path" He then drew several lines [branching off] to the right
33 Sunan Abu Dcrwud, vol. 3, p. 1125. no. 4009 and authenticated in Saheeh Sunan Abee Daawood, vol. 2. p. 760. no. 3393.
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and to the left and said, "These are the paths [of misguidance] on each of which is a devil inviting people to follow it" He then recited the verse: "Verily, this is my path, leading straight, so follow it. And do not follow the [other] paths for they will scatter you about from Allah's path. That is His command to you in order that you may be conscious of Allah34."35
Thus, the only acceptable way to worship God is according to the way of the prophets. That being the case, innovation in religious affairs would be considered by God among the worst of all evils. Prophet Muhammad () was reported to have said, "The worst of all affairs is innovation in religion, for every religious innovation is a cursed, misleading innovation leading to the hellfire"36
Innovation in the religion is forbidden and unacceptable to God. The Prophet () was also reported by his wife, 'Aa'ishah, to have said, "He
34 Soorah al-An 'aam (6): 1 53.
35 Collected by Ahmad. an-Nasaa'ee and ad-Daarimee. and authenticated by Ahmad Shaakir in al-Musnad, vol. 6. pp. 89-90. no. 4142.
36 Sahih Muslim, vol. 2, p. 410, no. 1885.
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who innovates something in this matter of ours, that is not of it, will have it rejected"37
It is fundamentally due to innovations that the messages of the earlier prophets were distorted and the many false religions in existence today evolved. The general rule to follow in order to avoid innovation in religion is that all forms of worship are prohibited, except those which have been specifically prescribed by God and conveyed to humans by the true messengers of God.
The Best of Creation
Those who believe in One Unique God, without partners or offspring, and do righteous deeds [according to the abovementioned principles] become the crown of creation. That is, although humankind is not the greatest creation of Allah, they have the potential to become the best of His creation. In Chapter al-Bayyinah, Allah states this fact as follows:
37 Sahih Al-Bukhari, vol. 3, pp. 535-6. no. 861. and Sahih Muslim, vol. 3. p. 931.no. 4266.
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"Surely, those who believe and do righteous deeds
are the best of creation". Qur'an 98:6
The Gravest Sin
To contradict the purpose of one's creation is then the greatest evil that a human being can commit. 'Abdullaah reported that he asked Allah's Messenger () which sin is the gravest in Allah's sight and he replied, "7b give Allah a partner, even though He created you,38" Worshipping others besides God, called shirk in Arabic, is the only unforgivable sin. If a human being dies without repenting from his or her sins, Allah may forgive all their sins except shirk. In this regard, God stated the following in Chapter an-Nisaa : '
"Surely Allah will not forgive the worship of others besides Him, but He forgives sins less than that to whomever He wishes". Qur'an f 4:48
38 Sahih Muslim, vol. 1. pp. 50- 1. -no. 156.
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Worshipping others besides God essentially involves giving the attributes of the Creator to His creation. Each sect or religion does this in their own particular way. A small but very vocal group of people down through the ages have actually denied God's existence39. To justify their rejection of the Creator, they were obliged to make the illogical claim that this world has no beginning. Their claim is illogical because all of the observable parts of the world have beginnings in time, therefore it is only reasonable to expect the sum of the parts to also have a beginning. It is also only logical to assume that whatever caused the world to come into
39 Hinayana Buddhism (400-250 BC). the earlier and more strict of the two interpretations of Buddhism which arose after Gautama Buddha's death, clearly states that there is no God. Jainism as systematized by Vardhamana also asserts that there is no God. but liberated souls, according to the teachings, attain immortality and omniscience. In the 19th and 20th centuries a number of European philosophers proclaimed what came to be known as the "death of God philosophy." The German philosopher, Philipp Mainlander (1841-1876), the Prussian. Friedrich Nietzsche (1844-1900). the Frenchman, Jean Paul Sartre (1905-1980) ail argued the non-existence of God. (Dictionary of Philosophy and Religion, pp. 72, 262-3. 327 and (508-9).
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existence could not have been a part of the world nor could it have a beginning like the world. The atheist assertion that the world has no beginning means that the matter which makes up the universe
is eternal. This is a statement of shirk, whereby God's attribute of being without' beginning is given to His creation. The numbers of genuine atheists have historically always been quite small because, in spite of their claims, they instinctively know that God does exist. That is, in spite of decades of communist indoctrination, the majority of Russians and Chinese continued to believe in God. The Almighty Creator pointed out this phenomenon in Chapter an-Naml, saying:
"And they denied (the signs] wrongfully and arrogantly, though within themselves they were convinced of them". Qur'an 27:14
To atheists and materialists, life has no purpose beyond the fulfillment of their desires. Consequently, their desires also become the god which they obey and submit to instead of the One
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True God. In Chapter al-Furqaan of the final revelation, Allah said:
"Have you seen the one who takes his desires as his god?" Qur'an 25:43
Christians gave Prophet Jesus Christ the attributes of the Creator by first making him co-eternal with God40, 40 then by making him a personality of God whom they titled 'God the Son.' Hindus, on the other hand, believe that God has become man in many ages, by incarnations called avatars, and then they divided God's attributes between three gods, Brahma the creator, Vishnu the preserver and Shiva the destroyer.
40 John 1:1&14 "'In the beginning was the Word, and the Word was with God, and the Word was God.... 14 And the Word became flesh and dwelt among us, full of grace and truth;" (RSV).
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Love of God
Shirk also occurs when human beings love, trust or fear the creation more than Allah. In Chapter al-Baqarah of the last revelation, God said:
"There are among men those who worship others besides Allah as equals to Him. They love them as only Allah should be loved. But those who believe have a stronger love for Allah". Qur'an 2: 165
When these and other similar emotions are directed more strongly to the creation, they cause human beings to disobey God in an effort to please other humans. However, only Allah deserves a complete human emotional commitment, for it is He alone who should be loved and feared over all creation. Anas ibn Maalik narrated that the Prophet () said, "Whoever possesses [the following/ three characteristics has tasted the sweetness of faith: he who loves Allah and His Messenger above all else; he who loves another human being for Allah 's sake alone; and he who hates to return to disbelief after
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Allah has rescued him as he hates to be thrown into a fire41.
All the reasons for which humans love other humans or love other created beings are reasons to love God more than His creation. Humans love life and success, and dislike death and failure. Since Allah is the ultimate source of life and success, He deserves the fill I love and devotion of humankind.
Humans also love those who benefit them and help them when they are in need. Since all benefit (7: 188) and help (3:126 ( come from God, He should be loved above all else.
لا
"If you try to count Allah's blessings, you will not be able to add them up". Qur'an, 14:34
However, the supreme love which humans should feel for God must not be reduced to the common denominator of their emotional love for creation. Just as the love humans feel for animals should not be the same as what they feel for other
41 Sahih Muslim, vol. 1, p. 30, no. 67.
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humans,42 the love of Allah should transcend the love humans feel towards each other. Human love of God should be, fundamentally, a love manifest in complete obedience to the laws of God, as stated in Chapter Aal-Imraan, "If you love Allah, then follow me [the Prophet] and Allah will love you.43" This is not an abstract concept, because human love of other humans also implies obedience. That is, if a loved one requests that something be done, humans will strive to do it according to the level of their love for that person.
The love of God should also be expressed in the love of those whom God loves. It is inconceivable that one who loves Allah could hate those whom Allah loves and love those whom He hates. The Prophet () was quoted by Aboo Umaamah as saying, "He who loves for Allah and hates for Allah,
42 The huge sums of money currently being spent protecting endangered species of animals while humans are left to starve and die of disease is among the major crimes of the 20th century.
43 Qur'an,3:31.
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gives for Allah and withholds for Allah, has perfected his faith.44
Consequently, those whose faith is proper will love all those who love God. In Chapter Maryam, Allah indicates that He puts love in the hearts of the believers for those who are righteous.
"Surely, Allah will bestow love [in the hearts of the believers for] those who believe and do righteous deeds". Qur'an 19:96
Aboo Hurayrah also related that Allah's Messenger () said the following in this regard, "If Allah loves a servant He informs angel Gabriel that He loves So-and-so and tells him to love him, so Gabriel loves him. Then Gabriel calls out to the inhabitants of the heavens: 'Allah loves So-and-so, therefore love him.' So the inhabitants of the
44 Collected by Ahmad, at-Tirmithee and Aboo Daawood (Sunan Abu Dawud, vol. 3. p. 1312, no. 3664. and authenticated in Saheeh Sunan Abee Daawood, vol. 3, p. 886. no. 3915).
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heavens love him. Then he is granted the love of the people of the earth . 45 '
Prayers
Prayers should only be directed to God alone, for only He can answer prayers. He is accessible as long as He is called upon sincerely.
"When My servants ask you [O 'Muhammad] about Me, [tell them] that I am near, I answer the prayer of everyone who calls on Me". Qur'an 2:186
The Prophet () emphasized this point, saying, "If you ask in prayer, ask only Allah, and if you seek help, seek it only from Allah"46 Thus, prayer to human beings or through human beings, dead or
45 Sahih Al-Bukhari, vol. 4, p. 291. no. 431. and Sahih Muslim, vol. 4. p. 1385 .no. 6373.
46 Reported by Ibn 'Abbaas and collected by at-Tirmithee and authenticated in Saheeh Sunan at-Tirmithee, vol. 2, pp. 308-9. no. 2043. See an-Nawawi's Forty Hadith, p. 68, no. 19 and Mishkat Al-Masabih, vol. 2 , p. 1099.
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living, is a form of shirk. The one to whom prayers are directed becomes an object of worship.
An-Nu'maan ibn Basheer reported that the Prophet () said, "Supplication is worship."47
"Surely, those whom you call on in prayer besides Allah are servants like yourself". Qur'an 7:194
Thus, the Catholic Christian practice of praying to saints is shirk. If something is lost Saint Anthony of Thebes is prayed to in order to help find it48. St. Jude Thaddaeus is the patron saint of the impossible and is prayed to for intercession in incurable illnesses, unlikely marriages or the like49. And it used to be that when someone set out on a journey, Saint Christopher, the patron saint of travelers, was the object of prayers for protection. However, in 1969 St. Christopher was
47 Sunan Abu Dawud, vol. 1, p. 387. no. 1474 and authenticated in Saheeh Sunan Abee Daawood, vol. 1, p. 277. no. 1312.
48 The World Book Encyclopedia, vol. 1. p. 509.
49 Ibid., vol. 11, p. 146.
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unceremoniously struck off the list of saints by papal decree, after it was confirmed that he was fictitious50. Prayers to Mary, the mother of Jesus, and to the angels, as on Michaelmas51 are also shirk. Even Christians who shun saint worship commit shirk whenever they direct prayers to Prophet Jesus, through him or in his name. Likewise, any Muslim who prays to Prophet Muhammad () commits shirk. Consequently, God commanded the Prophet () to inform his followers as follows in Chapter al-A 'raaf.
"Say [O Muhammad]: 'I have no power to bring good or avert harm even from myself, except if
50 The World Book Encyclopedia, vol. 3, p. 417.
51 The Christian feast of St. Michael the Archangel, celebrated in the western churches on September 29 and in the Eastern (Orthodox) Church on November 8. In the Roman Catholic Church, it is the Feast of St. Michael, Gabriel, and Raphael, archangels; in the Anglican Church, its proper name is the Feast of St. Michael and All Angels (The New Encyclopaedia Britannica, vol. 8. p. 95).
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Allah wills. If I had knowledge of the unseen, I would surely have accumulated only good and no evil would have befallen me". Qur'an 7:188
Aboo Hurayrah reported that when the verse "Warn your nearest relatives,"52 was revealed to the Prophet, he said the following to his relatives: "O people of Quraysh, secure deliverance from Allah [by doing good deeds], for I cannot avail you at all against Allah... O Faatimah, daughter of Muhammad, ask me whatever you wish fin this life], but I have nothing which can avail you against Allah."53
52 Soorah ash-Shooraa (26):2 1 4.
53 Sahih Al-Bukhan, vol. 4. pp. 478-9. nos. 727 & 728. and Sahih Muslim, vol. l.p. 136. no. 402.
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Why Did God Create
Mankind on Earth?
THE QUESTION CONCERNING THE PURPOSE OF mankind's creation may be expanded to include the world in which they live. The question would then be, "Why did God create human beings in this world?" Again, the answer to this question can easily be found in the final revelation, Chapters al-Mulk and al-Kahf.
"[It is He] who created death and life to test which
of you is best in conduct; and He is the Mighty, the
Forgiving". Qur'an 67:2
"Surely I54 have created all that is on earth as its ornaments that I may test which of them is best in conduct". Qur'an 18:7
54' We" in the original Arabic is the majestic 'we,' referring to God.
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Thus, the purpose for the creation of human beings in this world is to test their conduct.55 This world of life and death, wealth and poverty, sickness and health, was created to sift out the righteous souls from the evil souls. Human conduct in this world is the measure of faith.
It should be noted, however, that the tests of conduct are not to inform God about humankind, for He knew everything there was to know about them before He created them. The tests serve to confirm on the Day of Judgment that those going to hell deserve it and those going to paradise only got there by God's grace. With regard to human beings in this life, the test of conduct serves two basic purposes: one, human spiritual growth, and the other, punishment or reward.
Spiritual Growth
The tests of this world are primarily for the spiritual growth of human beings. Just as an intense fire separates pure gold from the rough ore to which it is bound in nature, tests purify the moral
55 See also Chapter Hood ( 1 1 ):7.
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character of the believers. They force the believers to choose their higher spiritual qualities over their lower desires. Although not every test is passed, even in failure the believer grows by learning spiritual lessons to help him or her in future tests.
Generosity and Contentment
For example, in all human societies the qualities of generosity and contentment are considered among the most noble characteristics. However, neither of these traits can develop if everyone has the same amount of wealth. Generosity can only be acquired when the human soul — aware that sharing with the needy is good — struggles against its desire to hoard its possessions. On the other hand, contentment is produced when the soul defeats the evils of envy and greed. The Creator wisely sets the stage for these spiritual struggles by unequally distributing wealth in this world. In Chapter an-Nahl of the final revelation, Allah says:
"Allah has favored some of you over others in sustenance". Qur'an 16:71
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Greed and stinginess are corrupt forms of the natural human desire to possess. The believers are informed by revelation that wealth is a trust given to humankind by God. Possessions exist in the world before humans are born and remain there after they die. If wealth is used according to divine instructions, it benefits those who have it in both worlds. But if it is used selfishly, it becomes a curse in this life and a cause for punishment in the next. In Chapter al-Anfaal of the final revelation, God warns the believers to beware of the dangers of wealth and children:
"Know that your wealth and children are a test".
Qur'an 8:28
God further warns the believers in Chapter al-
Munaafiqoon not to let their desire for wealth and children divert them from obedience to Him, for this is the test of possessions.
"O believers! Do not allow your wealth and children
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to divert you from the remembrance of Allah".
Qur'an 63:9
"He raised some of you over others in rank to test you with what He granted you". Qur'an 6:165
The desire to accumulate wealth cannot be satisfied in this life. The more human beings have, the more they want. The Prophet () stated, "If a man had a valley of gold, he would desire another, for nothing will fill his mouth but the dirt [of his grave]. And Allah forgives whoever sincerely repents."56 This negative desire can only be overcome by giving of one's wealth charitably. Thus, Allah commanded the prophets to collect charity from the more wealthy among their followers for distribution among the poor.
"Take charity from their wealth to purify them and make them grow". Qur'an 9:103
56 Sahih Al-Bukhari, vol. 8, pp. 297-8. no. 447.
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Charity was institutionalized in Islam from its inception under the Arabic name, Zakaah57 (compulsory charity). Every believer with surplus wealth is obliged to give a set portion of it to the needy annually as an act of worship. To withhold Zakaah is considered a major sin. Giving this charity helps the believers to realize that their wealth is not their own to do with as they please. It teaches them that they are only temporary custodians of this wealth who must give a portion of it to those who are destitute. Consequently, God describes true believers as those who recognize the right of the needy to a portion of their wealth.
"And in their wealth the beggars and needy have a right". Qur'an 51:19
However, giving in charity should be done sincerely for the pleasure of God, and not for show or control of others. The reward for charity is completely lost when it is done for worldly gains.
57 Literally zakaah means 'purification' and growth.'
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Allah addresses this reality in Chapter al-Baqarah as follows:
"O believers, do not destroy your acts of charity by reminders of your generosity and by injury". Qur'an 2:264
Craving for wealth is further enhanced by envy.
Consequently, God also instructed us not to desire what He has given others. God addresses this issue in Chapter an-Nisaa' of the final revelation as follows:
"Do not wish for that by which Allah has favored some of you over others". Quran 4:32
The Prophet () reiterated this divine piece of advice, saying, "Look to those less fortunate than you, and do not look to those above you; it is better for you, in order that you do not deny what Allah
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has blessed you with"58 When human beings focus their attention on those who have more wealth than they do, envy begins to develop. They usually feel and express that God has been unfair to them. Ultimately, they may commit many sins to fulfill their desire for what others have. Instead, Islam advises them to consider those less fortunate than themselves. No matter how difficult circumstances may be, there are always others in more difficult situations. Consequently, reflecting on others less fortunate reminds human beings of the many bounties with which God has blessed them. It is in this spiritual struggle of avoiding envy that the higher quality of contentment develops. Furthermore, according to the teachings of the prophets, material possessions do not constitute the real wealth of this world. Aboo Hurayrah quoted the last Messenger () as saying, "Wealth is not [measured] in property, but in contentment.''59
58 Sahih Al-Bukhari, vol. 8, p. 328. no. 497. and Sahih Muslim, vol. 4. p. 1530 ,no. 7070.
59 Sahih Al-Bukhari, vol. 8. p. 304, no. 453 .
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Being content does not mean that. human beings should accept whatever circumstance they find themselves in and not try to better themselves. It means that, after striving to do one's best to achieve a good standard of living, one should accept
what Allah destines with a clear conscience. It is only by leaving one's affairs in the hands of God, after making an effort, that the hearts find rest from the desires for the pleasures of this world. In this regard, God states in Chapter ar-Ra'd of the final revelation:
"Indeed, it is in the remembrance of Allah that hearts find rest". Qur'an 13:28
Calamities
Tests of this life also come in the form of 'misfortune' and calamities which contribute to the spiritual growth of the true believers and purify them of sin. Conversely, life's tests of misfortune remind errant believers to return to the correct path, and they punish disbelievers in this life before the next.
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Patience
Calamities are the foundation on which the higher spiritual quality of patience is developed. Consequently, it is not surprising to find that the righteous are subject to many tragedies and difficulties in their lives. Sa'd reported .that he asked the Prophet () who among mankind had the most trials, and he replied, "The prophets, then those most like them and then those most like them. Man is tested according to the level of his faith. If his faith is firm, his trials increase in severity, and if there is weakness in his faith, he will be tried accordingly."60
True patience is the product of complete trust in God at the time of calamity. Trust in one's Lord is an important aspect of worship and the natural consequence of real faith. Since belief in Allah means accepting that nothing takes place in the universe without His permission, then only Allah deserves humankind's complete trust. For, it is only
60 Collected by at-Tirmithee and Ibn Maajah and authenticated in Saheeh Sunan at-Tirmithee, vol. 2, p. 286. no. 1956.
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God's promise that is never broken. No matter how righteous a human being may be, he or she is capable of error. Humans will always let each other down due to their erring nature. Consequently, Allah quotes Prophet Jacob in Chapter Yoosuf as saying:
"The decision rests only with Allah. I put my trust in Him alone, and all who trust should trust only in Him". Qur'an 12:67
Allah further assures humankind that if they put their complete trust in Him, He will be sufficient for them in their most trying times.
"Whoever trusts in Allah, then He will suffice him".
Qur'an 65:3
Trust in God is embodied in the firm belief that Allah alone knows what is best for humankind; firm belief that what humans may perceive as being good for them may not, in the long run, be good for them. As Allah said in Chapter al-Baqarah:
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"Perhaps you may dislike something and it is good for you, and you may like something and it is bad for you. Allah knows and you do not". Qur'an 2:216
The trials by which Allah tests human beings are specifically tailored to their own individual needs and circumstances. God creates trials for each person according to their abilities in order to bring out the best in them. It would be unfair and unjust for human beings to be tried beyond their capacities and then be punished for their failures.
Consequently, God emphasizes in many verses of the final revelation that He is not unfair to anyone. For example, He says in Chapter al-Kahf.
"And your Lord does not oppress anyone". Qur'an 18:49
If Allah is truly just, it means that the trials human beings face in this life are not beyond their ability to handle: In order to reassure humankind,
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Allah states this fact repeatedly in the Qur'an. An example of His reassurance may be found in the second chapter, entitled al-Baqarah:
"Allah does not burden a soul beyond its capacity".
Qur'an 2:286
Furthermore, the Almighty promises that the difficult situations which humans face in life will not be without intervals of rest. If trials were continuous they would certainly become unbearable. Consequently, every test is followed by a period of relief, as Allah emphatically states twice in Chapter al-Inshiraah.
"For surely with difficulty comes [a period of] ease. Surely with the difficulty comes [another period of] ease". Qur'an 94:5-6
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Despair
It is due to this reality that suicide is explicitly prohibited in Islam. Allah says in Chapter an-Nisaa :'
"Do not kill yourselves, for surely Allah is merciful with you". Qur'an 4:29
Those who commit suicide are basically saying that God has burdened them beyond their capacity. They falsely accuse the Creator of treating them unfairly and thereby fall into a corrupt state of disbelief. Due to their rejection of faith, their thoughts about God become evil and they fall into utter despair. "Life," as they often say, "is so unfair that it is pointless to go on living".
"Surely only a disbelieving people despair of Allah's mercy". Qur'an 12:87
Consequently, God has informed humankind that the punishment for those who harbor evil thoughts
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about Him is the eternal torment of hell. In Chapter al-Fat-h Allah says:
"That He may punish the hypocrites, men and women, and the idolaters, men and women, who harbor evil thoughts about Allah. An evil torment will encompass them, for Allah is angry with them and curses them. And He has prepared hell for them; an evil end". Qur'an 48:6
Hope
On the other hand, the divine promises of justice and mercy fill the believers with the confidence necessary to patiently face the difficulties of this life. Consequently, hope in the mercy of God is an essential part of faith. Those who believe in Allah and patiently strive to do what is right have the right to hope for His mercy, for He has promised to help and support those who are patient:
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"O believers, seek help in patience and prayer.
Truly, Allah is with those who are patient". Qur'an 2:153
"Surely those who believed, emigrated and strove for the sake of Allah, hope for Allah 's mercy, for Allah is Oft-Forgiving Most-Merciful". Qur'an 2:2 18
Of course, paradise is the reward for patience based on sincere belief in God. God informs the believers of their reward as follows:
..."so announce glad tidings [of paradise] to those who are patient; those who, when afflicted with calamity, say: Truly we belong to Allah and to Him we will return". Qur'an 2:155-6
Patience is also based on the belief that whatever befalls mankind is fundamentally a
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consequence of their own evil deeds.61 God reminds humankind of this reality in Chapter ash-Shooraa of the final revelation, saying:
"Whatever befalls you is a result of what your hands have earned. And He pardons much". Qur'an 42:30
The fact is, God has excused humans for much of their evil. Were He to punish them strictly according to their deeds, they and all on earth would be destroyed. God addresses this issue in Chapter Faatir as follows:
"And if Allah were to punish people for what they earned, He would not leave a living creature on the face of the earth". Qur'an 35:45
Consequently, both the trials of good and the tests of evil benefit the believer. The lives of the
61 In fact, all of the corruption on earth is a product of human misdeeds. Allah states that in Chapter ar-Room (30):41. quoted later in this booklet.
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true believers are balanced between the extremes of human behavior. They neither become so happy with life's successes that they forget God, nor do they become so depressed with life's difficulties and failures that they lose hope in God. Instead, they remember their Lord and Benefactor, and trust in His decisions.
Suhayb ibn Sinaan related that the Messenger of Allah () said, "The affair of the believer is amazing! The whole of his life is beneficial, and that is only in the case of the believer. When good times come to him, he is thankful and it is good for him, and when bad times befall him, he is patient and it is also good for him."62 This is the state of one who has accepted God's destiny. Consequently, belief in both the good and the apparent evil of what has been destined is the sixth pillar of faith in Islam.
On the other hand, if the believers experience a life devoid of any problems, it should be taken as a sign that something is wrong. Under such circumstances, the true believer must take time out and reflect on the realities of his or her life. Either
62 Sahih Muslim, vol. 4. p. 1541. no. 7138.
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the tests are not obvious and they are unaware of them or they have deviated from the right path. Allah informs the believers in Chapter at-Tawbah that the apparent enjoyment which the disbelievers take from their great wealth and children is only a prelude to their punishment.
"Do not be awed by their wealth or their children.
Allah only wishes to punish them with these things in this life and allow their souls to die while they are in a state of disbelief". Qur'an 9:85
This is not to say that the believers should yearn for problems and calamities in their lives, for Allah has taught them to pray: "Our Lord, do not put on us a burden like what you placed on those before us."63 Instead, they should thank Allah for whatever trials He has spared them. However, in times of ease they must remain vigilant and not become oblivious to tests, for success and happiness often blind people to the trials of life.
63 Soorah al-Baqarah (2):286.
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Reminder
Tests sometimes serve as a punishing reminder to those who have gone astray and an encouragement for them to return to the correct path. When people deviate, they seldom listen to the advice of those around them. However, when a calamity strikes them or those near and dear to them, it jolts those who still have some faith into recognizing their error.
"I64 will make them taste a lesser punishment before the greater punishment that perhaps they may return [to the right path]". Qur'an 32:21
The test of calamities which remind humankind of their deviation may come in the form of man's inhumanity to his fellow man, as in the case of the unspeakable atrocities unleashed by the Serbs against the Bosnian Muslims who had strayed far away from Islam, or Saddam's brutal invasion of Kuwait and America's subsequent indiscriminate
64" We" in the original Arabic is the majestic 'we.' referring to God.
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bombing of civilian targets in Iraq. Allah points out that whatever humans suffer at the hands of other humans, they brought upon themselves. However, the suffering is a reminder to return to the path of righteousness.
"Corruption has appeared on the land and in the sea because of what man's hands have earned, in order that [Allah] may make them taste a part of what they have done, and in order that they may return [to the right path]". Qur'an 30:41
Hypocrisy
Calamities also expose those who falsely claim faith, as well as strew those who disbelieve that they choose hell by their own free will. There have been many cases of people converting to Islam for the wrong reasons, and after finding more difficulties in their lives than prior to their conversion, they revert to their former beliefs. God states in Chapter al - ' Ankaboot of the final revelation:
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"Do people imagine that they will be left alone and not tested with affliction because they say, 'We believe'? Indeed, I65 have tested those before you. Allah will know those who are truthful and those who lie". Qur'an 29:2
Punishment
Those who transgress the limits set by God expose themselves to punishment in this life and the next. Throughout the Qur'an, Allah describes numerous past nations who rejected divine guidance and were subsequently destroyed. These stories serve as warnings to humanity of the consequences of rebellion against the commandments of God. In Chapter an-Noor, Allah gives a general warning as follows:
65 "We" in the original Arabic is the majestic 'we,' referring to God.
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"Let those who contradict his command beware a trial or a severe punishment". Qur'an 24:63
The punishment may come in a variety of different ways. Perhaps the most obvious punishment afflicting humankind in all countries today is the disease AIDS,66 which appeared for the first time in medical history in the beginning of the '80's.67 The vast majority of those who are affected by it around the globe are the promiscuous. Initially homosexuals were the main victims, then bisexuals, followed by promiscuous heterosexuals and intravenous drug users. All of these groups were in open rebellion against the divine laws that restrict sexual relations to males and females within the bounds of marriage and those laws that prohibit the use of intoxicants. Some may point out that AIDS was also spread to chaste individuals through blood
66 Acquired immune deficiency syndrome (AIDS) is a condition transmitted by a virus which attacks the body's system of defence against disease, leaving the sufferer extremely vulnerable to disease and likely to die eventually from any one that he or she catches. (Chambers Pocket Dictionary, p. 19).
67 It was first identified in 1981. (The New Encyclopaedia Britannica, vol. 10, p. 676).
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transfusions and to children by their parents. However, medical statistics show that such cases are relatively few in comparison to the other categories. In any case, Allah has warned in Chapter al-Anfaal of the final revelation that when His punishment conies it is not limited to the evil, but affects the society as a whole.
"Beware of a trial which will not afflict only the sinful among you, and know that Allah is severe in punishment". Qur'an 8:25
One thousand four hundred years ago Prophet Muhammad () prophesied the coming of such a trial. Ibn 'Umar quoted him as saying, "Whenever promiscuity is openly practiced among a people, a plague and anguish will spread among them which was unknown to their predecessors."68 However, AIDS is only one in a series of diseases. Before AIDS,
68 Collected by Ibn Maajah and authenticated in Saheeh Sunan Ibn Maajah, vol. 2. p. 370, no. 3246.
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a warning came in the form of another disease called herpes, which became widespread among the sexually promiscuous beginning in the 1960s and '70s. It was declared an epidemic in America in the mid-seventies, and there is no known cure for it until today. People's attention switched from it by the end of the '70s because it was not fatal,69 while AIDS was.
69 When symptoms occur, fever and malaise are followed by burning pain in the genital area and enlargement of the lymph nodes in the groin. Blisters and small ulcers are usually found in the area of infection, and there is severe pain and burning upon urination. (The New Encyclopaedia Britannica, vol. 21. p. 536).
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Why Did God Create the World?
THE PURPOSE, RELATIVE TO HUMANKIND, FOR which the world and its contents were created is specifically defined in the final revelation. Allah says in Chapters Ibraaheem and al-An'aam:
"Allah is the one Who created the heavens and the earth and sent down rain from the sky and with it brought out fruit for your provision. He has put ships in your service, sailing through the sea by His command; and likewise He has put the rivers in your service. He has also put the sun and moon in their orbits to be of service to you; and He made the night and day in your service". Quran 14:32-33
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"[It is He] who causes the daybreak, made the night for rest, and the sun and moon for calculating [time]. That is the determination of the All-Mighty, the All-Knowing. It is He who has made the stars for
your guidance in the darkness on land and at sea. I have explained in detail these signs for people who know". Qur'an 6:96-7
The contents of this world were created for the service of humankind. Whether they are products of man's invention, like ships, or they are nature itself, all have been granted by God for the benefit of human beings. However, such gifts are not without responsibility. Humans are required to recognize Allah's bounties and mercies and give thanks to Him and glorify him. For example, He taught the believers in Chapter az-Zukhruf to pray as follows whenever they ride an animal or vehicle:
"For you to mount the backs [of animals] then remember your Lord's blessing, saying: Glory be to He who made this subservient to us, and we could
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not have done so ourselves. And indeed our return is to our Lord". Qur'an 43:13
Human beings also carry the responsibility to govern the creation according to the laws of God. This is man's purpose relative to the rest of creation. They are commanded to utilize the contents of this world according to the laws of God. Aboo Sa'eed al-Khudree quoted Allah's Messenger () as saying, "The world is beautiful and green, and Allah - be He exalted - has made you governors over it to see how you will act70 " Human beings are not free to do with the world as they please.
Consequently, the negative attitude of secular materialist society towards nature is contrary to divine revelation.
Materialist society regards nature as an enemy to be conquered. It is not enough to appreciate the beauty of mount Everest, instead, lives have to be lost every year in conquering it by climbing to its summit. It is not sufficient to marvel at the exotic animals of the world, instead, during the safaris of the past century, many of these animals were
70 Sahih Muslim, vol. 4, p. 1432. no. 6606.
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hunted into extinction to provide trophies for Western living rooms. Although safaris have now been stopped, the reduced numbers of animals like the rhinoceros continue to be threatened with extinction due to the importance of their horns as an ingredient for Far Eastern traditional medicines and aphrodisiacs.
Animals
According to the final revelation, killing animals for sport is forbidden and sinful in the sight of God. Ibn 'Abbaas reported the Messenger of Allah () as saying, "Do not take as a target any living thing."71 Taking the life of any living animal is prohibited unless it is for food, for protection of human life, or for clothing. Killing for fun and enjoyment is fundamentally evil. And, even when the life of a human is taken for crimes against society, or the life
71 Sahih Muslim, vol. 3. p. 1079. no. 4813.
Hishaam ibn Zayd reported that when he and his grandfather. Anas ibn Maalik. visited the home of Hakam ibn Ayyoob, [they saw] some people using a hen as a target for their arrows. Anas related that Allah's Messenger had forbidden the tying of animals [as targets]. Sahih Muslim, vol. 3, p. 1078, no. 4182.
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of an animal is taken for food, it must be done as painlessly as possible. Shaddaad ibn Aws recounted two things which he remembered the Messenger of Allah () saying, "Surely Allah has enjoined goodness for everything; so when you execute someone, do so in a good way and when you slaughter an animal, do so in a good way. Let every one of you sharpen his knife and allow the slaughtered animal to die comfortably."72 Although some 'animal lovers' in Western countries have opposed the Islamic method of slaughtering animals, the Western alternative of stunning the animals by electric shock or crushing blows to the head are far more painful to the animals. When the neck is cut by an extremely sharp knife, the animal does not feel it and quickly loses consciousness as the heart pumps its blood out of the carotid arteries.
Caring for animals is enshrined in the divine law, even in the case of dogs, which are generally barred from Muslim homes.73 Aboo Hurayrah quoted the
72 Sahih Muslim, vol. 3, p. 1078. no. 4810.
73 Muslims are discouraged from keeping dogs as pets. However, guard dogs ? sheep dogs and hunting dogs are
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Prophet () as saying, "A man became thirsty while walking, so he climbed down a well and drank from it. On coming out he saw a thirsty dog panting and eating mud. The man said [to himself], 'This animal is as thirsty as I was. ' So he climbed down the well and filled his shoe with water. He then held his shoe between his teeth, climbed out and gave the dog water. Allah thanked him and forgave him [and put him in paradise]''74 The people asked, "O Messenger of Allah! Do we get a reward for serving animals?" He replied, "In [the service of ] every living being there is a reward."75 Aboo Hurayrah also narrated that Allah's Messenger () said, "Allah forgave a prostitute [among the Israelites]76 who tied her shoe to her scarf and drew out some water [from a well] for a dog that she saw dying of thirst. Because
permitted. Ibn 'Umar quoted Allah's Messenger () as saying, '" Whoever keeps a dog for other than watching the herd or hunting, will lose the weight of two mountains from his [scale of good] deeds daily." (Sahih Muslim, vol. 3. p. 826. no. 3815.)
74 Sahih Al-Bukhari, vol. 1. p. 120. no. 174.
75 Sahih Al-Bukhari, vol. 3, pp. 322-3. no. 551. and Sahih Muslim, vol. 4. pp. 1215-6.no. 5577.
76 Sahih Al-Bukhari. vol. 4. pp. 448-9. no. 673.
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of that, Allah forgave her."77 Conversely, harming animals is a major sin according to Islamic law.
'Abdullaah ibn 'Umar related that the Messenger of Allah said, "A woman was punished and placed in hell because of a cat which she imprisoned until it died. She neither gave it food nor water, nor did she set it free to eat from the rodents of the earth ".78
There are circumstances where it is necessary to inflict pain on animals, such as hitting animals to get them to move and branding them for identification. However, even in these situations, God gave instructions to protect them. Jaabir reported that the Prophet () prohibited striking animals in their faces or branding them on their faces79 .
77 Sahih Al-Bukhari, vol. 4. pp. 338-9. no. 538. and Sahih Muslim, vol. 4 .p. 1216.no. 5579.
78 Sahih Al-Bukhari, vol. 4, p. 456. no. 689. and Sahih Muslim, vol. 4. p.1215 .no. 5573.
79 Sahih Muslim, vol. 3, p. 1 163, no. 5281.
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Vegetation
Humankind's responsibility of looking after this world does not stop at serving animals. The vegetable kingdom is also highly regarded in divine law. So much so, that Muslims engaged in war are forbidden to destroy fruit trees,80 and even the planting of trees is considered an act of charity. Jaabir quoted Allah's Messenger () as saying, "Any Muslim who plants a tree gains the reward of giving in charity. What is eaten from it is charity, what is stolen from it, what the animals eat and what the birds eat, is all charity. Anyone or anything that takes from it earns for the planter the reward of [giving in] charity.''81 Islam encourages that no effort should be spared in planting, even if it becomes the last thing that the believer can do in this life. Anas related that the Prophet () said, "If the [signs of] the beginning of the Day of Resurrection appear and one of you has a seedling
80 Muwatta Imam Malik, p. 200, no. 958. and authenticated by al-Albaanee in Irwaa' al-Ghaleel, vol. 5. p. 13-4, no. 1 190.
81 Sahih Muslim, vol. 3, p. 818, no. 3764.
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in his hand, he should plant it if he is able to do so before the resurrection begins82 ".
Consequently, human beings have a responsibility to look after all aspects of the environment in which they were created as a sacred duty to God. This requires an active opposition to the massive pollution and destruction of natural habitats caused by today's materialistic, consumer societies the world over. According to revelation, negligence of this duty is considered a sin while fulfillment of it is an act of worship.
82 Collected by Ahmad in al-Musnad, vol. 3. pp. 183, 184 and 191, and al-Bukhaaree in al-Adab al-Mufrad, no. 479, and authenticated by al- Albaanee in Silsilah al-Ahaadeeth as-Saheehah. vol. 1, p. 1 1, no. 9.
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Conclusion
WITHOUT KNOWLEDGE OF THE PURPOSE OF creation, human beings wander aimlessly through life, like ships at sea without rudders. Their goals are either wrong due to incorrect religious teachings, or materialistic and thus confined to this world. It is, therefore, essential for their own well-being that they know why God created them.
Fundamentally; Allah created in order to manifest His attributes. Consequently, creation is the consequence of His being the Creator, paradise manifests His Mercy and Grace, hell His Justice, humankind's errors His Forgiveness, living and non-living beings His Generosity, etc. The significance of knowing that creation is a means by which Allah manifests His attributes is that human beings can then correctly recognize God and accept His decree and their destiny. However, it is of even greater importance that human beings know the purpose for which they were created. The final Revelation teaches that it is to worship God because humankind must worship Him in order to attain righteousness and the spiritual status necessary to
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enter paradise. The significance of this knowledge is that human beings understand that worship is as much a necessity as eating and breathing and that it is not a favor they are doing for God.
It is also essential that human beings grasp the importance of this world's bounties and trials. Without knowledge of the purpose behind their creation, humans tend to look at this world as being hostile to them. However, God created it primarily for their benefit. The tests of good and evil are designed to bring out the higher spiritual qualities of the human being. However, humans are not able to benefit from the tests unless they put complete trust in God and have patience in what He has destined for them. For those who reject God, the trials of this world become a punishment for them in this life prior to the eternal punishment in the next world.
Knowledge of the purpose of the world also makes the believer environmentally conscious. Humankind is responsible to utilize the bounties of this life justly. The creatures of the earth and seas, the vegetation and the atmosphere have been put in his care. Consequently, humans should take great care to preserve the environment and the living
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