Morgan
Chapter 3: Islamic Beliefs and Code of Laws by Mahmud Shaltout
(Mahmud Shaltoutis a Member of the Grand Ulama, Professor of Comparative Law, Al Azhar University, Cairo, Egypt)
In the Name of Allah, the Beneficent, the Merciful
Islam is the religion of Allah revealed to the Prophet Muhammad (Allah bless him and give him peace) in order that he might proclaim it to all mankind and men might be able to believe in it and put its teachings and regulations into practice. The Apostle transmitted the Scripture
precisely as it was revealed to him, explained its fundamental teachings, and in his own life followed the principles and regulations of the Holy Revelation. Since the time of the Prophet, Muslims have for generation after generation received the Qur’an as it was given to the Apostle himself from Allah, passing it on precisely as it was taught at the beginning -- whereof there is no doubt whatsoever.
It has been definitely proved that the Qur’an could not possibly be the work of Muhammad or of any other human being, as is clearly seen when one considers its style, the treasures of teachings contained in it, and the environment in which Muhammad lived. In the Scripture itself Allah defiantly stressed the impossibility of imitating the Qur’an when He said to the unbelievers, "And if ye are in doubt concerning that which We reveal unto Our slave (Muhammad), then produce a surah of
the like thereof, and call your witnesses beside Allah if ye are truthful.
And if ye do it not -- and ye can never do it -- then guard yourselves against the fire prepared for disbelievers, whose fuel is of men and stones" (Surah II, 23-24). Such a final demonstration that the Scripture was revealed by Allah to Muhammad is the Muslim’s authority for recognizing the Qur’an as the principle source of Islamic beliefs and the Islamic code governing practices.
After the Apostle had been called by Allah, the ulama -- those leaders who were well-versed in Islam -- recognized that there were two types of texts in the Qur’an: those which are clear and definite and those which could have more than one meaning. The Quranic texts which are clear and definite are concerned with the basic beliefs like belief in Allah and the Last Day. These texts also cover the origin of law, whether religious laws governing prayer, religious tax, and fasting, or prohibitions against such acts as manslaughter or attacks on the chastity of a woman, and laws governing the use of property. For them no
freedom of interpretation is allowed. The texts which could have more than one meaning are concerned with subsidiary aspects of Islam, but not its fundamentals, and have given rise to a plurality of Muslim theories and attitudes which are more or less personal points of view and are far from being obligatory.
Islam, except in matters concerning its basic beliefs and the principles of its code of practices, is not limited to one type of thinking or one specific legislative method. It is a tolerant religion which authorizes and permits wise liberality. As it has demonstrated throughout the Muslim world, Islam fits into all major cultures and constructive civilizations -- and will continue to do so forever.
The Qur’an, the principal basis of Islam, shows us that Islam cannot find its way into any heart or mind without the acceptance of its two basic branches: the beliefs and the code of laws. Islam requires, first of all, a deep belief in it without any doubt or suspicion, as is made clear in many texts of the Qur’an and in the general agreement of the ulama of Islam. This emphasis on the primacy of belief was the first message of Muhammad to the Arabs, just as it was the message of all apostles and prophets; as the Qur’an says, "Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the Prophets received from their Lord. We make no distinction between any of them, and unto
Him we have surrendered" (Surah II, 136).
The code of laws provides the regulations which create the proper relations between man and God, such as saying prayers, fasting, and other religious duties; they guide man in his relations with his brother in Islam or the non-Muslim community, in organizing the structure of the family and encouraging reciprocal affection; they lead man to an
understanding of his place in the universe, encouraging research into the nature of man and animals and guiding man in the use of the benefits of the natural world.
The Qur’an makes clear that the result of belief is faith, and the result of the code of laws is good behavior, as is shown in many texts: "Lo!
Those who believe and do good works, theirs are the Gardens of the Paradise for welcome, Wherein they will abide, with no desire to be removed from thence" (Surah XVIII, 108-9). "Lo! Those who say: Our Lord is Allah, and thereafter walk aright, there shall no fear come upon them neither shall they grieve" (Surah XLVI,13).
Islam is both belief and legislation which organizes all the relationships of man. Belief is the basis of the code of laws and the code of laws is the result of belief, for legislation without belief is a building without a foundation -- and belief without a code of laws to put it into effect would be merely theoretical and ineffective. Thus, in Islam there is an intimate interrelation between belief and the code of laws governing all conduct, and those who deny this can by no means be considered to be Muslims.
Islam calls upon all people to accept its beliefs and code of laws regardless of race, sex, color, rank, or any other difference. All people are equal before Allah and must bear their own responsibility to accept the revelations of the Qur’an: "O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you in the sight of Allah, is the best in conduct" (Surah XLIX, 13). "It will not be in accordance with your desires, nor the desires of the People of the Scripture [i.e., Jews and Christians]. He who doeth wrong will have the recompense thereof, and will not find against Allah any protecting friend or helper. And whoso doeth good works, whether of male or female, and he (or she) is a believer, such will enter paradise and they will not be wronged the dint in a date-stone" (Surah IV, 123-24).
Those two verses make clear that the descendants or relatives of any of the apostles have no more rights in His sight than any common believer.
They also emphasize that men and women bear equal religious responsibility, regardless of their sexual differences. The woman’s responsibility is quite independent of that of her mate; his good
behavior will not benefit her and his bad actions will not harm her. Each will receive in the eternal abode the reward or punishment which his -- or her -- actions merit. "Allah citeth an example for those who
disbelieve: the wife of Noah and the wife of Lot, who were under two of our righteous slaves yet betrayed them so that they (the husbands)
availed them naught against Allah and it was said (unto them): Enter the Fire along with those who enter" (Surah LXVI, 10).
The son is also responsible for himself once he attains majority. The belief and behavior of his parents neither benefit nor harm him, nor does his belief and behavior benefit or harm his parents. Thus says the
Qur’an, "O mankind! Keep your duty to your Lord and fear a Day when the parent will not be able to avail the child aught, nor the child to avail the parent" (Surah XXXI, 33).
Thus it is clear that it is the individual responsibility of each person to accept the revelation of Allah -- the Islamic beliefs and code of laws governing conduct -- regardless of sex, rank, race, or any other difference.
The Fundamental Beliefs of Islam
A man announces his acceptance of the beliefs of Islam and his commitment to its code of regulations, he manifests the existence of Muslim beliefs in his heart, when he repeats the Word of Witness: I witness that there is no God but Allah and that Muhammad is His Prophet. To witness that Allah is One includes a perfect belief in Him as the source of creation and knowledge and the object of worship. To witness that Muhammad is His messenger includes a perfect belief in the Angels, the Scriptures, the messengers, the Day of Resurrection, and the principles on which the code of laws is based. This witness is the key to Islam, subjecting one to its beliefs and regulations. "The
messenger believeth in that which hath been revealed unto him from his Lord and (so do) the believers. Each one believeth in Allah and His angels and His scriptures and His messengers -- We make no distinction between any of His messengers -- and they say: We hear, and we obey"
(Surah II, 285). "It is not righteousness that ye turn your faces to the
East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the Prophets" (Surah II, 177).
We must believe in the existence and oneness of Allah, that He is the only creator and disposer of the universe, that He has no partner, that there is no comparable being, and that none but Allah is worthy of worship. "Say: He is Allah, the One! Allah, the eternally Besought of all! He begotteth not nor was begotten. And there is none comparable unto Him" (Surah CXII). "Say: Shall I seek another than Allah for Lord, when He is Lord of all things?" (Surah VI, 165). "Say: Shall I choose for a protecting friend other than Allah, the Originator of the heavens and the earth, who feedeth and is never fed?" (Surah VI, 14).
We must believe in all the messengers of Allah of whom we are informed by the Qur’an from Noah to Muhammad (Allah bless them and give them peace). Allah selects some of his slaves and prepares them through ideal education to be His messengers to mankind. Some of these apostles are mentioned in the Qur’an and other are not mentioned;
we must believe in all of them.
We must believe in Angels, the ambassadors of the revelation from Allah to His apostles, and, of necessity, in the Scriptures, His messages to humanity. The principles of legislation of Allah are His laws that we must follow; we must not sanction that which Allah has forbidden, nor forbid that which He allows us to do. We must believe in the contents of all the messages concerning the code of laws which aims at the
organization of human life in a way which meets the needs of mankind and promotes human welfare in accordance with His justice and mercy.
We must believe in the Day of Judgment and the Other World, which is the only eternal life and is the life of reward and punishment.
We have to believe in all of these facts.
Anyone who denies one of these Muslim facts cannot be treated as a Muslim nor subjected to the Muslim rules. Yet it does not follow that he who does not believe in any of these facts would be considered a
nonbeliever by Allah and would therefore suffer eternal damnation. It simply means that he would not be treated as a Muslim; he would not be under any obligation to worship Allah according to Muslim rules. He would not be prevented from doing things prohibited by Islam -- such as
drinking wine or eating pork -- and on death he would not be washed and prayed for by Muslims.
Man will, however, be considered to be an unbeliever if, after having been freely convinced of the truth of these beliefs, he rejects them, or any part of them, through obstinacy, pride, love of mammon or the pomp of power, or the fear of being criticized. But if these beliefs had not been presented to him at all, or were presented in a hateful way, or were presented in a true and right way but he was incapable of fully understanding them, or even if he were capable but died before being fully convinced -- in such cases a man is not an unbeliever according to Almighty Judgment and will not suffer everlasting punishment. The only disbelief mentioned in the Qur’an for which man will suffer judgment is a disbelief arising from obstinacy and pride. Hence the distant peoples to whom Islam has not been introduced, or those to whom it has been introduced in a hateful way, or those who have not understood the evidence even though they tried, will not suffer
judgment. But they will by no means be treated as Muslims for they have not adopted the Word of Witness; they have not said with conviction, "I witness that there is no God but Allah and that Muhammad is His Prophet."
Islam, when it invites one to adopt its beliefs, does not use any
compulsion, for it detests compulsion. Faith cannot be attained by force;
there can never be true faith through obligation. The Scripture says,
"There is no compulsion in religion" (Surah II, 256). "And if thy Lord willed, all who are in the earth would have believed together. Wouldst thou (Muhammad) compel men until they are believers?" (Surah X, 100). Not only is there no compulsion to adopt Islam, but Islam does not lead people to faith through spellbinding miracles which seek to
convince without thought or the exercise of free choice. "If We will, We can send down on them from the sky a portent so that their necks would remain bowed before it" (Surah XXVI, 4).
Islam, in its invitation to accept its beliefs and to submit to its rules, rejects any methods which are not based on liberality and freedom of choice. Everyone has full liberty to embrace Islam voluntarily and through conviction. Thus Islam supports its beliefs through sound evidence and completely logical proofs. The Quranic evidence for the revelation of Allah-concerning belief in the One God, in Angels, the Scripture, the prophets, and the Last Day -- is the Qur’an itself, the Word of Allah, whereof there is no doubt, as we have already seen. The
logic of this belief is that all that is mentioned in the Qur’an is a matter of fact because it is supported by a standing miracle which will never cease, the Qur’an itself. "And thou (O Muhammad) wast not a reader of any scripture before it, nor didst thou write it with thy right hand, for then might those have doubted, who follow falsehood. But it is clear revelations in the hearts of those who have been given knowledge, and none deny our revelations save wrong-doers. And they say: Why are not portents sent down upon him from his Lord? Say: Portents are with Allah only, and I am but a plain warner. Is it not enough for them that We have sent down unto thee the Scripture which is read unto them?
Lo! herein verily is mercy and a reminder for folk who believe" (Surah XXIX, 48-51).
Belief in Allah.
The basic belief in Islam is belief in Allah -- His existence, His unity, and His perfection. The evidence by which the Qur’an draws people’s attention to the belief in Allah is based on reason and inner
consciousness or intuition.
The rational evidence for belief in Allah is based on Islam’s call to ponder on the nature of the universe -- the earth, the heavens, the
mysteries, the natural laws, the harmony and unity of the universe. Thus one comes to see that it is impossible that the universe could be self- created, or created by opposed or contradictory forces, or purposeless.
This universe was created by an ultimate creative force; it was created by a supernatural force which guides and manages it through ultimate knowledge and wisdom. This universe is attaining its purposes through the will of the Almighty Creator. One of those purposes is its ultimate dissolution, after which comes the eternal abode, as we are told in many places in the Qur’an.
When the heaven is split asunder And attentive to her Lord in fear, And when the earth is spread out
And hath cast out all that was in her, and is empty And attentive to her Lord in fear!
(Surah LXXXIV, 1-5)
When the heaven is cleft asunder, When the planets are dispersed, When the seas are poured forth,
And the sepulchres are overturned,
A soul will know what it hath sent before (it) and what left behind.
(Surah LXXXII, 1-5)
When the sun is overthrown, And when the stars fall,
And when the hills are moved,
And when the camels big with young And when the wild beasts are herded And when the seas rise,
And when souls are reunited,
And when the girl-child that was buried alive is asked For what sin she was slain,
And when the pages are laid open.
And when the sky is torn away, And when hell is lighted,
And when the garden is brought nigh,
(Then) every soul will know what it hath made ready.
(Surah LXXXI, 1-14)
By such rational evidence we are instructed in the Qur’an as to the ultimate end toward which the universe is moving, the final destruction which awaits all created things. In almost every Surah we find rational evidence proving that the universe was created and is sustained by Allah. "Lo! in the creation of the heavens and the earth, and the
difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah’s
sovereignty) for people who have sense’ (Surah II, 164). "And in the Earth are neighboring tracts, vineyards and ploughed lands, and date- palms, like and unlike, which are watered with one water. And We have made some of them to excel others in fruit. Lo! herein verily are
portents for people who have sense" (Surah XIII, 4). "We have built the heavens with might, and We it is who made the vast extent (thereof) And the earth have We laid out, how gracious was the Spreader (thereof)! And all things We have created by pairs, that haply ye may reflect" (Surah LI, 47-49). These are only a few examples illustrating the many texts which give rational evidence of the creative power of Allah.