The religion of Islam

The major religions of the world can be divided into two broad categories—the Aryan and the Semitic, with Hinduism, Buddhism and Jainism in the first and Judaism, Christianity and Islam in the second. So far as their theological aspects are concerned, there is a difference between these two kinds of religions.

While the Aryan religions are basically philosophy based, the Semitic religions are revelation based. The former represent the culmination of the philosophical pursuit of truth by the great minds of the world. In the quest for reality, meditation and contemplation brought these saintly souls to the conclusions which gave rise to the principal, organized religions of the eastern hemisphere.

The creeds of the Semitic religions on the other hand, are based on divine revelation. That is, God chose a series of Semites to be His apostles and then imparted to them His commandments, frequently in the form of Scriptures, through His angels. These messengers were not only the bearers of divine scriptures but also their interpreters. It was these revelations and their divinely inspired interpretations which provided the fundamentals of the Semitic religions as they exist today.The basic difference in respect of beliefs of the Aryan and Semitic religions can be briefly described in terms of monism and monotheism respectively.

Although both traditions—monism and monotheism—have the idea of God in common, there are fundamental differences in their conceptualization of God. In the Aryan tradition, God is an all-pervasive force rather than an independent reality. Monism posits the totality of a single reality, with all the diverse phenomena of the natural world seen as different manifestations of the same reality, according to this concept, therefore, there is no real difference between the creator and the creature. Thus in monistic theorizing, the concept of an individual, personal God does not exist.In Semitic religions, particularly in Islam, the concept of God is entirely based on monotheism. This concept can also be termed dualism, that is, the Creator and the creature, in their nature are completely different from one another. God has a real and eternal existence. As the Creator of all things, he is distinct as an entity from all that He has created. His creatures in their seemingly independent existence totally depend upon the will of God. The sole possessor of all power, God has created man to live for a specific period of time, during which he is sent into the world to be tested. It is this concept of the Creator as totally distinct from creature, which sets the Semitic religions apart from the Aryan.

The philosophy of Islam is explicitly that of monotheism. It is true that the Sufi system has, to a great extent, incorporated monistic concepts. This is in actual fact, a deviation from the original and real Islam. It is therefore held by the majority of Islamic scholars to be an incorrect interpretation, not truly representative of Islam.Other presentations of Islam also figure in the books produced in the later period of Islam. But all of these, based as they are on personal interpretations, do not have the status of sacred books. In Islam, it is only the Qur’an and Sunnah (the Prophet’s words and deeds) which enjoy the status of the only authentic sources, and it is to them that we must turn if we are to have a true appreciation of the essence of Islam.The mainstay of Islam is its monotheism—tawhid—that is, belief in the oneness of God in the complete sense of the word. God is One. He has no partner. He created all things and has complete control over the universe. We should serve Him and submit to Him alone. In Him should we repose our hopes and to Him should we pray. Though He cannot be seen, He is so close to us that He hears and answers us when we call upon Him. The distinctive aspect of this monotheism is that no intermediary link exists between the Creator and the creature. By remembering Him, any individual at any point in time may, quite independently, establish contact with God. There is no need for any go-between. Indeed belief in an intermediary link with God is alien to the Islamic religious system. Called shirk (associating others with God) it is deemed to be an unpardonable offence. According to the Qur’an God in Islam is not a symbol, but a reality. God has not been conceived of as a kind of working hypothesis on which to found a religious system. On the contrary, God in Islam is a Personality. He has a real and independent existence. He is alive and self-sustaining, self-perpetuating. He is near us; He cares for us; He hears and sees. He has knowledge. He takes decisions. He rewards and punishes. He is the Controller and Sustainer of human history.

After belief in God and the Prophet, four practices enjoy the status of pillars of Islam – fasting, prayers, Zakat (alms-giving) and Hajj (pilgrimage to Mecca). In essence, these are the four parts which make up the whole that is called Islam. Fasting means not just abstaining from food and drink, but also rising above The material would so that man may bring himself closes to God. Prayers, in spirit, is remembrance of God. Zakat, in those ethical values which are known in Islam responsibilities towards others. Hajj, a re-enactment of the missionary life of the greatest preaches of truth, the Prophet Abraham, also necessarily entails Sacrifice in the causes of God. Understanding and acceptance of these four pillars, as symbols of the fundamental parts Of Islam, prepare one to adopt Islam fully in one’s life.

Each of these four acts of worship is combined with a particular spirit, yet is so designed that its performance as well as fulfilling its basic purpose, may achieve other important ends. The pillars of Islam way, in this respect, be likened to human limbs, each having a separate function, but inseparably attached to the body. One significant aspect of these acts of worship is that, even if their basic ends are not being served devotees are bound in some measure to benefit from them. For example, even if prayers and fasting do not bring one close to God (96:19), they may at least serve to keep worshippers away from indecency and evil (29:45). Fasting, in the words of the Prophet, will teach them to refrain from falsehood, promise-breaking and loud talk; it provides them with a shield against the onslaughts of the devil. Each acts of worship has been so designed that, as well as fulfilling its own specific purpose, it is closely and meaningfully linked with other acts of worship. For example, the real aim of Hajj is to prepare the pilgrim for a missionary life – that of calling people to God. But the form it takes in the process is that of visits to the holy places and the performance of the rites of Hajj, as a result of which the pilgrim receives a special share in the lake of God and a heightened awareness of the life hereafter. He returns purified after this act of worship, and is able to lead a fuller and better religions life.

Every act of worship is aimed, essentially, at bringing man into communion with God, in one way or another. But the different forms of worship have been so designed that they meet other requirements of life as well, or, at least, strengthen man’s will to achieve other worthy goals. For example, prayers in congregation and the would wide gathering for Hajj serve as platform for Muslim unity, similarly, fasting is beneficial for physical health and Zakat makes for a well-organized economic system.

Maulana Wahiuddin Khan

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on Jan 30 2010. Filed under Editorials, Religion. You can follow any responses to this entry through the RSS 2.0. You can leave a response or trackback to this entry