In terms of birth rate, men and women are almost equal in number. But subsequently, for a variety of reasons such as wars, the number of men in society decreases, leaving an excess of women. At such times the choice is not between monogamy and polygamy, but rather, between the lawful polygamy of Islam or the illicit polygamy of non-Islamic people. Such a situation emerged after the Battle of Uhud (3 A.H.) in which 70 Muslims were martyred and their widows and orphans were left without guardianship. At that time the following verse was revealed: ‘If you fear that you cannot deal fairly with orphan girls, you may marry women of your choice, two, three or four; but if you fear that you might not be able to treat them with equal fairness, then only one.’ (The Quran, 4:3) It asked people who could afford it, to take care of the orphans by marrying the widows and keeping their orphaned children under their guardianship. This commandment is only temporary in effect, covering a state of emergency when, due to the loss of men in battle, the number of women exceeded the available men.
Source: Polygamy and Islam
Chapter 4 of the Quran allows a man to have four wives (4:3). This does not mean that every man should have four wives. This rule is an exception, and not to be taken in a general sense. The general rule is to have only one wife; but in a case of real necessity, a man can have more than one wife.
This need refers to a situation where, by some unfortunate incident, there is disparity between the number of men and women in society. When there are more women than men, there is sexual anarchy. To overcome this inequality, in dire cases, men are allowed to have more than one wife.
The truth is that a natural way of marriage is between one man and one woman. For a man is naturally biased against the second wife in most cases. This suffices to prove that monogamy is the natural way, while polygamy is permitted in exceptional circumstances by the law of necessity. There are exceptional laws of this kind which cover other cases as well. But exceptional laws are exceptional laws, and they cannot be applied in general.
Source: The Sunday Guardian, September 24. 2022
One of the commandments given in the Quran as a matter of social organization concerning polygamy, is permission for a man to marry up to four women:
“If you fear that you cannot treat orphans with fairness, then you may marry such women (widowed) as seem good to you: two, three or four of them. But if you fear that you cannot do justice, marry one only.” (The Quran, 4:3)
This verse was revealed after the Battle of Uhud 625 CE, in which seventy Muslims were martyred. Suddenly, seventy homes in Madinah were bereft of all male members, and the question arose as to how all these widows and orphans were to be cared for. This was an acute social problem. It was solved by the revelation of this verse asking the people who could afford it to take care of the orphans, by marrying the widows and keeping their orphaned children under their guardianship.
The background and wording of this verse appear to express a commandment that should be only temporary in effect. That is to say that it applied only to a particular state of emergency when, due to loss of men in battle, the number of women exceeded the number of available men. But the Quran, despite its having been revealed at a particular time and place, is universal in its application. One of the great characteristics of the Quran is that it describes eternal realities, with reference to temporal issues, this commandment being typical of this special quality of the Quran.
Looked at from a practical angle, the above commandment of the Quran can be complied with only if that particular situation exists in society that existed in Madinah after the Battle of Uhud—that is, there is a disproportion in the ratio of men and women. In the absence of such a situation, this commandment of the Quran would be inapplicable. But studies of human society and its history have shown that the situation in ancient Madinah was not one that existed only at a particular point in time. It is a situation that had almost always been prevalent throughout the world. That situation of emergency is, in fact, the general situation of humankind. This commandment is yet another proof of God’s omniscience. His commandment, seemingly elicited by an emergency, became an eternal commandment for the whole of our world under similar circumstances.
Source: Spirit of Islam March 2019
This is not true. Referring to certain verses of the Quran, there are some who attempt to give the impression that Islam is a religion of war and violence. This is totally untrue. Such verses relate to a specific situation and are meant in a restricted sense; they are not of general applicability. Observe the following verse:
And fight in God’s cause against those who wage war against you, but do not commit aggression—for surely God does not love aggressors. Slay them wherever you find them [those who fight against you]. (Quran 2:190-91)
Fight them until there is no more fitna [religious persecution] and religion belongs to God alone. If the desist, then let there be no hostility, except towards aggressors. (Quran 2:193)
The above verses do not convey the general command of Islam. The truth of the matter is that the Quran was not revealed in the complete form in which it exists today. It was revealed from time to time, according to the circumstances, over a period of 23 years. If this is divided into years of war and peace, the period of peace amounts to 20 years, while that of war amounts only to 3 years. The revelations during these 20 peaceful years consisted of the peaceful teachings of Islam as are conveyed in the verses regarding the realization of God, worship, morality, piety, justice, etc.
In 13 years of Makkan period, the Prophet completely avoided conflict and killing. And migration to Madina, after giving up the native land, was also a kind of avoiding violence and that was super avoidance of violence. When the Prophet of Islam emigrated from Makkah to Madinah, his opponents became aggressive towards him. But the Prophet always averted their attacks by the exercise of patience and the strategy of avoidance. However, on certain occasions no other options existed, save that of retaliation. Therefore, he had to engage in defensive battle on certain occasions. It was these circumstances which occasioned the revelations relating to war. These commands, being specific to certain circumstances, had no general application. They were not meant to be valid for all time to come. That is why the permanent status of the Prophet has been termed: ‘a mercy to all mankind’. (Quran 21:107)
In principle, the Quran teaches peace and complete freedom of thought and religion, and does not, to any extent, advocate for the killing of people due to differences of ideology.
Source: The Seeker’s Guide
In Islam, the Prophet Jesus and the Prophet Muhammad have an equal position in terms of respect. Both were sent as a mercy to mankind, to guide them to the right path and to spirituality. The Quran says:
“Say, ‘We believe in God and in what has been sent down to us and to Abraham, Ishmael, Isaac, Jacob and the Tribes. We believe in what has been given to Moses, Jesus and the prophets from their Lord. We make no distinction between any of them. It is to Him that we have surrendered ourselves.’” (3:84)
Source: The Seeker’s Guide
Contrary to the common misconception that Islam denies religious freedom to others, Islam enjoins religious freedom to others. Religious freedom is the basic human right whose violation has caused conflicts, wars and bloodshed in both ancient and modern societies. The Quran, therefore, has declared for the first time in human history: “There shall be no coercion in matters of religion.” (2:256)
The Quran also states clearly, “To you your religion and to me mine.” (109: 6)
The principle that we obtain from the above verses of the Quran is generally referred to, in today’s context, as religious freedom. In view of this prohibition of coercion (Ikrah), all Islamic jurists (Fuqaha) without any exception hold that forcible conversion is under all circumstances null and void. Any attempt to coerce a non-believer to accept Islam is a grievous sin, (Ahkam al-Quran, al-Jassas, Vol. 1, p. 550). According to this principle of ‘non-coercion’, it is not permissible to exploit or manipulate personal weaknesses or calamities (e.g. poverty, sickness, famine, etc.) for religious conversion. That is why old and downtrodden non-Muslims were exempted from taxes and given all monetary support by the Islamic state without ever being asked to embrace Islam just for the advantages it would give them.
With the advent of Islam in the seventh century, however, it was declared for the benefit of mankind that all greatness was the exclusive prerogative of God, and that in the eyes of God, all human beings were equal. The Prophet Muhammad declared not once, but on many occasions that all were alike, all were brothers.
The Prophet not only stated the truth but also made it a reality by bringing about a total revolution based on the idea of human equality. On achieving political domination in Arabia, he was able to put this theory into practice in his capacity as ruler of a state. In this way, Islam put an end to discrimination between human beings on the basis of race, colour, status, etc. People were assigned a high or low status according to their moral worth.
Source: Spirit of Islam September 2013
The reason that Islam is often considered a religion that sanctions violence is because it is studied with reference to terrorist activities with the label of Islam to support their unislamic violent ideology; while earlier it used to be studied with reference to its original sources: the Quran and Sunnah. To understand the true face of Islam we have to make a proper distinction between Islam as enshrined in its original sources, and the politically motivated ‘Islamic terrorism’.
The terrorists have concocted a wrong interpretation of the Quran; this interpretation has it that the killing of non-Muslims whom they refer to as Kafirs is an act of worship and guarantee of entry into Paradise. The movement of the terrorists is a movement against humanity. To put an end to this movement, what is required is to bring about a de-conditioning of its adherents. This can be done only by meeting them on an intellectual level and impressing upon them the true and positive picture of Islam based on the ideology of peace rather than on their deceitful ideology of violence.
Islam is a religion of peace in the complete sense of the word. To understand the Islamic position on self-styled jihadi terrorist movements, I would suggest you read my book ‘The Age of Peace,’ which attempts to examine how these movements stand in relation to the Islamic ideology based on the Quran and the Hadith—the original sources of Islam. This book may be regarded as a study of Islam with reference to terrorism, or, conversely, as a study of terrorism with reference to Islam.
Source: The Age of Peace
Islam is an ideology. The true of Islam can be found in its original sources—Quran, the word of God, and the Sunnah, the sayings and actions of the Prophet Muhammad. To study Islam in an objective manner, it is imperative that a distinction must be made between the source of Islam and the practice of Muslims. Today, there are many misconceptions prevalent about Islam and we must take an objective view of each misconception judging them in the light of original Islamic sources rather than by the conduct of Muslims to reveal the true face of Islam. Using this approach, I have understood the true face of Islam, and given it in my literature and talks. People can refer to this material to understand Islam for themselves.
If people want to study Islam on their own, the following is a concise yet comprehensive course of study that people can follow:
1. The Quran
2. Biography of the Prophet by Ibn Kathir
3. Mishkat al-Masabih, a book of Hadith
4. Lives of the Prophet’s Companions by Muhammad Yusuf Kandhalvi
These are well-known and readily available books. Though originally written in Arabic, they have been translated into and published in several languages. They can be acquired and read in the language of one’s choice.
Source: Spirit of Islam September 2019
There are many misconceptions that result in the general public having a negative perception of Islam. It is common for Muslims to be asked whether they are moderate Muslims. They are also asked what the difference is between a moderate and an extremist Muslim. Some people ask why Muslims are engaged in jihad, does Islam sanction violence, and whether triple talaq is allowed in Islam.
Such misconceptions arise when people fail to differentiate between Islam and Muslims (or the alleged followers of Islam). To clear misconceptions about Islam, Muslims must be judged in the light of Islamic teachings and not vice versa. People need to distinguish between Islam, on the one hand, and Muslims, on the other. They must not label the actions or behaviour of Muslims as ‘Islamic’. The behaviour of Muslims must be judged on the basis of Islam, and not Islam sought to be understood on the basis of Muslim behaviour. Islam is an ideology. A person can be truly considered to be a Muslim only if he follows the teachings of Islam. Those who do not follow Islam’s teachings do not have anything to do with Islam, even if they claim to be its champions. I reveal the true face of Islam to people following this method.
Source: Spirit of Islam October 2018
The following are some principles to follow to lead an Islamic way of life:
Avoidance of transgression: God Almighty has declared in the Quran: “Eat of the good things we have given for your sustenance, and do not transgress with respect to them.” (20:81)
Self-reliance: One should try one’s utmost to earn one’s daily bread by one’s own efforts, without being dependent on anybody else. The Prophet Muhammad, may peace be upon him, is reported to have said repeatedly: “The best food one has ever had is that which one has earned with one’s own hands.” (Sunan al-Nasa’i, Hadith No. 4397)
Avoidance of niggardliness and spending in charity: When one is fortunate enough to earn even more than it takes to meet one’s own needs, one should not try to be parsimonious with one’s earnings. Instead, one should rather extend a supporting hand to less fortunate or even destitute members of society. Otherwise, one’s wealth will become a curse for oneself rather than a blessing. Hence, the Prophet Muhammad, peace be upon him, said, “There is not a day upon which the servant awakens but that two angels descend. One of them says: O God, repay one who spends in charity! The other says: O God, give destruction to one who withholds charity!” (Sahih al-Bukhari, Hadith No. 1442, Sahih Muslim, Hadith No. 1010)
Contentment: To attain inner peace and real happiness, one has to remain content with what one has been able to earn independently and lawfully. The Prophet Muhammad, may peace be upon him, says in this respect: “Indeed, he has attained eternal success and prosperity who accepted Islam, and God has filled his heart with contentment towards whatever he was given.” (Sahih Muslim, Hadith no. 125) On behalf of Angel, the Prophet also said: “A little that suffices is much better than a surfeit that causes disturbance.” (Musnad Ahmad, Hadith No. 21721)
Simplicity: Last, but not least, an important Islamic principle concerning one’s livelihood is simplicity. The Prophet’s own lifestyle was a unique example of simplicity. In one of his sayings he has even considered it one of the signs of true faith (Ibn Majah). In another hadith, he warns his companions: “Stay away from the luxurious life. For the servants of God do not indulge in luxury.” (Musnad Ahmad, Hadith No. 22105)
Source: Islam Rediscovered
When a person adopts Islam in the true sense, it becomes the throb of his heart as it permeates his emotions. It enters his thoughts, moulding his intellect in its own fashion. It becomes the eye with which he sees, the tongue with which he speaks, the hands and feet with which he performs his daily functions. It takes possession of a person, to the exclusion of everything else. His every statement bears the stamp of Islam and his every action becomes dyed in Islamic colours.
If Islam is like a stone in water in a person’s life, it is not Islam at all. Faith should be absorbed in a person like dye is dissolved in water. Just as the emotions of love and hate are felt by the whole body, so, when one adopts Islam in the real sense of the word, it becomes an issue affecting one’s whole existence. The Muslim and Islam become inseparably attached to one another.
By way of introduction to the Islamic way of life, some sayings of the Prophet Muhammad are mentioned here:
“Let him who believes in God and the Last Day be generous his neighbour; and let him who believes in God and the Last Day honour his guest; and let him who believes in God and the Last Day either speak good or keep silent.” (Sahih al-Bukhari, Hadith No. 6018)
“Fear God wherever you are, and follow up a bad deed with a good one and it will wipe it out, and behave well towards people.” “Righteousness is good-naturedness, and evil is what wavers in your soul that you would not like people to find out about you.” “None of you truly believes until he wishes for his brother what he wishes for himself.”
A man came to the Prophet and said: “Messenger of God, tell me something which, if I do it, will win me the love of both God and men.” The Prophet said, “If you renounce the world, God will love you; and if you renounce what people possess, they will love you.”
These are some principles that one follows when one adopts an Islamic way of life.
Source: Spirit of Islam November 2019
The Islamic way of life, in a word, is a God-oriented life. The greatest concern of a Muslim is God Almighty. The focus of his whole life is Akhirat, that is, the ideal world of God. He always obeys divine injunctions in every aspect of life. His life becomes a practical expression of the Quranic verse:
“Take on God’s own dye. And who has a better dye than God’s? And we are His worshippers. (2:138)
‘Taking on God’s dye,’ means being of a ‘godly character’ in all the personal, social and economic affairs of one’s life. The following pages of the chapter are devoted to portraying various aspects of this ‘godly’ character as personified in a Muslim individual whose words and deeds in family matters, or with respect to earning one’s livelihood and whose dealings with other members of society, always seem to be distinguishably ‘dyed in the divine hue.’
Here is an example to illustrate this point. When a stone is dropped in water, it descends to the bottom and settles there. It is in the water but separate from it. On the other hand, if a dye is put into the same glass, the dye and water combine. The water is not separate from the dye. Both have intermingled in such a way that no one can detect any difference between the two. The relationship between Islam and a true believer should be like that of dye and water, not of stone and water. Islam should not be just an accessory to a Muslim’s life; it should merge with his whole being; as the Quran says, Islam should be entered into ‘in its totality’. (2:208)
Source: The Man Islam Builds
Man is God’s servant, and indeed, the only proper way for man in this world is to live as the servant of God. Islam, in fact, is another name for this life of servitude to God. Where the Islamic life is devoted to the service of God, the un-Islamic life unashamedly flouts the will of God. Islam teaches man to lead an obedient life and surrender himself completely to the will of God. It is people who do so who will share God’s blessings in the next world.
Islam means submission. The religion of Islam is so named because it is based on obedience to God. A true believer in Islam is one who subordinates his thinking to God, who follows God’s dictates in all aspects of his life.
Islam is the religion of the entire universe. For the entire universe and all its parts are functioning in accordance with the law laid down by God.
Such behaviour is also desired of man. Man should also lead his life as God’s obedient servant just as the rest of the universe is fully subservient to God. The only difference is that the universe has submitted to God compulsorily, while man is required to submit to the will of God by his own choice.
When man adopts Islam, first of all it is his thinking which comes under Islam, then his desires, his feelings, his interests, his relations, his loves and his hatred. All are coloured by his obedience to God’s will.
When man, in his daily life comes under God’s command, his behaviour with people, his dealings all are molded by the demands of Islam. From inside to outside he becomes a person devoted to God.
Source: Simple Wisdom
A believer is necessarily a lover of peace. In his mind faith and a desire for peace are so closely interlinked that, regardless of the circumstances, he will strive to the utmost for the maintenance of peace. He will bear the loss of anything else, but the loss of peace he will not endure.
The life that the true believer desires in this world can be lived only in the propitious atmosphere which flowers in conditions of peace. Conditions of unrest breed a negative atmosphere, which to him is abhorrent.
But if peace is to be maintained, it calls for a certain kind of sacrifice. That is, when conditions become disturbed, the believer must overlook both the misdeeds leading up to this situation and the identity of the wrongdoers. He must suffer all the harm and injustice done to him without making any attempt either to retaliate, or to bring the miscreants to book, so that a state of peace should continue to prevail. The believer has to be willing to pay this price, so that his pursuance of constructive ends should proceed unhampered.
The believer is like a flower in the garden of nature. Just as a hot wind will shrivel up a bloom and cause it to die, so will constant friction distract the believer from achieving positive goals. And just as a cool breeze will enable the flower to retain its beauty for its natural lifespan, so will a peaceful atmosphere enable the believer to fulfill the obligations of divine worship in a spirit of great serenity. Peace is thus central to the life of the believer.
Islam is a religion of peace. And peace is a universal law of nature. That is because God loves the condition of peace, and disapproves of any state of unrest. God’s predilection for peace is quite enough reason for the believer also to love peace. In no circumstances will the true believer ever tolerate the disruption of peace.
Source: Principles of Islam
Islam is a religion of peace in the fullest sense of the word. The Quran calls its way ‘the paths of peace’ (5:16). It describes reconciliation as the best policy (4:128), and states that God abhors any disturbance of the peace (2:205).
The root word of Islam is ‘silm’, which means peace. So the spirit of Islam is the spirit of peace. The first verse of the Quran breathes the spirit of peace. It reads: “In the name of God, the Most Merciful, the Most Compassionate.”
This verse is repeated in the Quran no less than 114 times. It shows the great importance Islam attaches to such values as Mercy and Compassion. One of God’s names, according to the Quran, is as-salam, which means peace. Moreover the Quran states that the Prophet Muhammad, may peace be upon him, was sent to the world as a mercy to mankind. (21:107)
A perusal of the Quran shows that most verses of the Quran (and also the Hadith) are based on peace and kindness, either directly or indirectly. The ideal society, according to the Quran is Dar as-Salam, that is, the house of peace (10:25).
The Quran presents the universe as a model which is characterised by harmony and peace (36:40). When God created heaven and earth, He so ordered things that each part might perform its function peacefully without clashing with any other part. The Quran tells us that “the sun is not allowed to overtake the moon, nor does the night outpace the day. Each in its own orbit runs.” (36:40)
For billions of years, therefore, the entire universe has been fulfilling its function in total harmony with His divine plan.
These are only but a few references to show what great importance Islam attaches to peace. In fact, Islam cannot afford not to be in a state of peace because all that Islam aims at—spiritual progress, intellectual development, character building, social reform, educational activities, and above all dawah—can be achieved only in an atmosphere of peace and harmony.
According to Islam, peace is not simply an absence of war. Peace opens doors to all kinds of opportunities which are present in any given situation. It is only in a peaceful situation that planned activities are possible. It is for this reason that the Quran says, ‘reconciliation is the best’ (4:128). Similarly the Prophet Muhammad, may peace be upon him, has observed: “God grants to gentleness (rifq) what he does not grant to violence (unf). (Sunan Abu Dawud 4/255)
No wonder, then, that the Prophet Muhammad, may peace be upon him, so earnestly used to entreat his Lord in his daily prayer: “O God, you are the original source of Peace; from You is all Peace, and to You returns all Peace. So, make us live with Peace; and let us enter paradise: the House of Peace. Blessed be You, our Lord, to whom belongs all Majesty and Honour!”
Source: The Man Islam Builds
Contrary to the common belief, Islam does not teach violence. It is a religion of peace in the fullest sense of the word. The first verse of the Quran breathes the spirit of peace. It reads:
“In the name of God, the Most Merciful, the Most Compassionate.”
This verse is repeated in the Quran no less than 113 times. It shows the great importance Islam attaches to such values as Mercy and Compassion. Moreover the Quran states that the Prophet Muhammad PBUH was sent to the world as a mercy to mankind. (21:107)
A perusal of the Quran shows that most verses of the Quran (and also the Hadith) are based on peace and kindness, either directly or indirectly. The ideal society, according to the Quran is Dar as-Salam, that is, the house of peace (10:25).
The Quran presents the universe as a model that is characterized by harmony and peace (36:40). When God created heaven and earth, He so ordered things that each part might perform its function peacefully without clashing with any other part. The Quran tells us that “the sun is not allowed to overtake the moon, nor does the night outpace the day. Each in its own orbit runs.” (36:40)
For billions of years, therefore, the entire universe has been fulfilling its function in total harmony with His divine plan.
These are only but a few references to show what great importance Islam attaches to peace. In fact, Islam cannot afford not to be in a state of peace because all that Islam aims at—spiritual progress, intellectual development, character building, social reform, educational activities, and above all Missionary work—can be achieved only in an atmosphere of peace and harmony.
Source: The True Face of Islam
The model world according to Islam is a world of peace. Islam in itself means a religion of peace. The Quran says: And God calls to the home of peace. (10:25) This is the message of Islam to mankind. It means that ‘Build a world of peace on earth so that you may be granted a world of peace in your eternal life in the Hereafter’.
Now what are the basic elements of building of a culture of peace, according to Islam? To be brief, these are three: compassion, forgiveness and respect for all.
Let us take compassion first. If you go through the Quran and Hadith, you will find many verses in the Quran and Hadith, which lay great stress on compassion. For instance, the Prophet of Islam said: O people, be compassionate to others so that you may be granted compassion by God.
Thus Islam makes compassion a matter of self-interest for every man. As one’s own future depends on one’s compassionate behaviour to other fellowmen. In this way Islam motivates us to be compassionate in our dealing with each other. One who wants to receive God’s grace will have to show compassion to others.
Then, let us take forgiveness. The Quran has to say this in this regard “when they are angered, they forgive.” There are a number of verses in the Quran which promote forgiveness.
Then there is a hadith. Once a person came to the Prophet and asked him, “O Prophet, give me a master advice by which I may be able to manage all the affairs of my life.” The Prophet replied: “Don’t be angry.” It means that ‘forgive people even at provocation.’ That is, adopt forgiveness as your behaviour at all times.
Now let’s take the third principle—Respect for all. There is a very interesting story, recorded by al-Bukhari in this regard.
The Prophet of Islam once saw a funeral procession passing by a street in Madina. The Prophet was seated at that time. On seeing the funeral the Prophet stood up in respect. At this one of his companions said: ‘O Prophet, it was the funeral of a Jew (not a Muslim). The Prophet replied: ‘Was he not a human being?’ What it meant was that every human being is worthy of respect. There may be differences among people regarding religion and culture, but everyone has to respect the other. For, according to Islam, all men and women are blood brothers and blood sisters. And all are creatures of one and the same God.
These three principles are the basic pillars to form a peaceful society. Wherever these three values are to be found the result no doubt will be a society of peace and harmony.
The above references are enough to show that Islam is a culture of peace. It is true that some Muslims are engaged in violence in the name of Islam. But you will have to differentiate between Islam and Muslims. You have to see Muslims in the light of Islam and not vice versa.
Source: Principles of Islam
The greatest issue facing man in this world is how to secure salvation in the life after death so that he may find his true abode and have a share in God’s eternal blessings.
Every man who is born in this present world has to enter another world after death. In this world, man was granted life’s opportunities as a matter of being tested by them. Whatever man receives in the next world will be purely on the basis of his deeds in this world. This means that in the world before death, man has been given a great number of things and opportunities, whether or not he deserved them. But after death, the criterion of receiving will only be a matter of his just deserts; nothing will be given to him to try him.
Therefore, those who have done nothing to deserve God’s blessings will have nothing whatsoever in store for them. They will be compelled to live in a state of utter deprivation.
This is man’s greatest problem. To what should he give the greatest attention so that he may not be held undeserving in the life to come? Everyone has to exert himself to the utmost to become deserving of Paradise in the Hereafter.
Paradise in the next world is the most perfect and eternal world. There, all kinds of pleasures and happiness have been stored up for mankind. It is that world that man should cherish most, and it should be the place to which he most earnestly aspires. But the time for action to secure a place in that blessing-filled world is not the world after death, but the world before death. The present world is the place for action, while the next world is the place for reaping the reward for one’s deeds.
Salvation in the life Hereafter is only for those who prove themselves deserving of it. In this regard, God gives a four-point formula in the Quran in these words, “I swear by the passage of time, that man is surely in a state of loss, except for those who believe and do good deeds and exhort one another to hold fast to the Truth, and who exhort one another to steadfastness.” (103:1-3)
Source: The Spirit of Islam
Man’s true purpose in life can only be one, which reflects the higher side of his personality; one, which displays him as the superior being, he is.
If one pauses at this stage to take note of what the Quran has to say, one will find that it gives us clear guidance in this matter. Man’s purpose in life has been explained in the Quran in the following words:
“I created mankind and the jinn that they might worship Me. I demand no livelihood of them, nor do I ask that they should feed me. God alone is the Munificent Giver, the Mighty One, the Invincible.” (51:56-58)
These verses specify man’s purpose in life as worship. This is a purpose, which elicits from man his uniqueness in its ultimate form. It raises man to a much higher plane than that of animals. Not a trace of animalism contributes to the achievement of such a goal. God does not demand of you a livelihood, the verse states, rather He himself is responsible for your livelihood. This means that worship of God is a purpose, which is motivated neither by inward desires nor outward influences. Rather it comes into being through thought alone. Only when a person goes beyond his self and his environment can he understand that there is a higher purpose on which he should focus his life.
The motive force towards the fulfilment of this purpose is not the urge to satisfy one’s needs or those of others. The worshipper seeks neither to gratify his own desires nor those of the Being he worships. It is a purpose which sets before man a goal far above all these things—a goal which does not follow internal needs or external pressures, but results purely from conceptual thought.
When a person works, makes money, builds a house, makes an effort to improve his standard of living, he appears to be engaged in efforts towards some worthy end. But a life of this nature cannot be called a purposeful life, for these activities do not demonstrate man’s unique status. It might seem as if they are the result of deliberation, but if one looks at the matter in depth, one will see that in actual fact the motive force behind these actions is the same urge that motivates an animal in various ways, in its concern for its own survival. It is the driving force of one’s desires; the pressure of one’s needs, and the wish to fulfil the demands of one’s self that underlie such a life. These are the considerations which, in fact, guide a person in his search for his livelihood.
When man grows up, he realizes that there are certain material necessities without which he cannot live. He requires food, clothes, a place to live; he requires a reliable source of income to sustain him throughout his life. He is forced by these considerations to obtain these things. Then he sees that those who have an abundance of these material things enjoy respect and apparently possess every form of happiness and luxury in this world. Thus he is driven on to do more than just seek a livelihood; he desires to earn to a degree greatly in excess of his actual requirements.
In bustling markets, grandiose offices, and opulent buildings, he is not really guided by deliberate thought. Rather, he is being guided by inflated ideas of his own needs, desires, longings and ambitions to achieve fame and high status in this world. For this reason these activities cannot be considered as being directed towards the purpose which sets man apart from the animal and lends him a higher distinction.
To determine the purpose of life is, in short, the effort to make life meaningful. It must surely, therefore, be one which is in accordance with man’s unique status; it must be one which leads man on the path to success and progress in terms of his true nature.
Source: The Spirit of Islam
Akhirat means the Hereafter. Man is an eternal creature. However, his life-span has been divided by God into two parts. A very tiny part of it has been placed in this world, while all of the remainder has been placed in the Hereafter or the Akhirat. The present world is the world of action, while the world of the Hereafter is the place for reaping the harvest of actions. The present world is imperfect, but the world of the Hereafter is perfect in every respect. The Hereafter is a limitless world where all things have been provided in their ideal state.
God has placed His heaven—full of all kinds of blessings—in that world of the Hereafter. Those who prove to be God-fearing and pious in this world will enter into that world to find the gates of heaven eternally open for them.
But those who are oblivious of God in this present world or who opt for the path of contumacy in regard to God’s matters are criminals in God’s eyes. All such people will be deprived of the blessings of the Hereafter.
God is invisible in this present world, and will appear in all His power and majesty only in the world of the Hereafter. Then all human beings will bow low before Him. But at that time, surrendering will be of no avail. Self-abnegation and acceptance of God is desired only while God is still invisible. Surrendering before God after seeing Him in the Hereafter will not benefit anyone.
Death is not the end of a person’s life. It is only the beginning of the next stage of life. Death is that interim stage when man leaves this temporary world of today for the eternal world of tomorrow. He goes out of the temporary accommodation of the world to enter the eternal resting place of the Hereafter. The coming of this stage in the Hereafter is the greatest certainty in one’s life. No one can save himself from this fate in the Hereafter.
Source: Principles of Islam
