What Islam Stands For

By S. A. Maududi
Islam is not the name of some unique faith presented for the first time by
Mohammad (peace be upon him) who should, on that account, be called the founder
of Islam. The uran ma!es it abundantly clear that Islam, the complete submission
of man before "od, is the one and only faith consistently re#ealed by "od to
man!ind from the #ery be$innin$. %oah, Abraham, Moses and &hrist ' (rophets who
appeared at different times and places all propa$ated the same faith. They were not
founders of faiths to be named after them. They were each reiteratin$ the faith of his
predecessor.
What distinguishes Mohammad (saw) from other Prophets?
)e was the last (rophet of "od* "od re#i#ed throu$h him the same $enuine faith
which had been con#eyed by all the (rophets* This ori$inal messa$e was corrupted,
and split into #arious reli$ions by peoples in different a$es, who indul$ed in
interpolations and admi+ture. These alien elements were eliminated by "od and
Islam, in its pure and ori$inal form, was transmitted to man!ind throu$h Mohammad
(saw)* Since there was to be no messen$er after Mohammad (saw), the Boo!
re#ealed to him was preser#ed word for word so that it should be a source of
$uidance for all times* The life of Mohammad (saw), and the manner in which he
conducted himself, was also recorded in a unique manner by his companions and by
later compilers of the Tradition. A more complete and authentic account of the life ,
sayin$s and actions of any (rophet or historical persona$e, has ne#er been compiled*
In this way, the uran and the authentic Sunnah of the (rophet to$ether became a
reliable source of !nowin$ Islam.
As Muslims, we believe in all the Prophets who preeded Mohammad
(saw)!
But for instruction we turn to (rophet Mohammad (saw) alone. %ot on account of any
pre,udice, but because- As the last of "od.s (rophets he brou$ht us the latest di#ine
dispensation* the word of "od which reached us throu$h Mohammad (saw) is pure
di#ine lan$ua$e, free of human admi+tures, and preser#ed in its ori$inal form. Its
lan$ua$e is a li#in$ lan$ua$e, spo!en, and whose $rammar, #ocabulary, idiom,
pronunciation and script ha#e remained unchan$ed from the time of re#elation till
today* As said earlier, we ha#e a complete historical record of the life, character,
conduct, sayin$s and action of the (rophet Mohammad (saw), preser#ed with
meticulous care, accuracy and detail. Since this cannot be said of other (rophets we
can belie#e in them, but we cannot emulate them.
Mohammad"s (saw) mission was for the world as a whole, and for all times#
for Its uni#ersality has been clearly confirmed by the uran* It is the lo$ical
consequence of the finality of his prophethood. A (rophet , after whom there was to
be no other , had to be a $uide and leader for all men and for all a$es* "od has
pro#ided throu$h him a complete code which man needs, to follow the ri$ht path,
and this in itself supports the concept of finality, because without completeness the
need for other prophets would remain* It is a fact durin$ the last /011 years no man
has arisen whose life and wor! bears e#en the sli$htest resemblance to that of a
prophet. %or has anyone presented a boo! which could be remotely considered as
di#ine communication. Still less has there been a man to claim le$itimate authority
as a law$i#er for man!ind.
Wh$ %od ommuniated with man through &is Prophet?
This has to be e+amined in the conte+t of the sources of human !nowled$e. At the
preliminary sta$e we $ain !nowled$e throu$h empirical obser#ation. At hi$her le#els
comes deducti#e reasonin$ accompanied by scientific in#esti$ation. Man is
sufficiently well'equipped in these fields not to require direct di#ine assistance.
Thou$h, no doubt, there is an e#er present 2i#ine 3ill helpin$ man in his research
and inno#ati#e endea#ors and re#ealin$ to him pro$ressi#ely the mysteries of )is
creation. Some $ifted indi#iduals achie#e, in moments of rare inspiration, new
insi$hts or disco#er new laws of nature. But there is another type of !nowled$e
which is beyond the reach of our senses or scientific study. This sphere of !nowled$e
does not submit to any instrument of scientific e+amination. (hilosophy and science
can only speculate about it. )uman theories about ultimate realities, based on
reason, ne#er achie#e the le#el of certainty, and their authors, conscious of their
limitations, do not present them as conclusi#ely pro#ed. In respect of these realities
man is dependent on whate#er !nowled$e is communicated to him by "od. )ow is
this !nowled$e con#eyed4 %ot throu$h the operations of some publishin$ house,
where boo!s are printed and handed o#er to each man, with instructions to read
them, and to disco#er the truth about himself, about the uni#erse, and about the
manner in which he should or$ani5e his life. To con#ey this !nowled$e to man!ind,
"od chooses prophets as )is messen$ers. )e re#eals the truth to them and they
communicate it to the people.
'he wor( of a Prophet is not limited!
)e has to e+plain, accordin$ to what is re#ealed to him, the relationship between
"od and man and man and man as it factually is, and as it actually should be. )e
has to prescribe a moral code, enunciate the principles of culture and ci#ili5ation, lay
down the mode of worship, establish a frame'wor! of belief, and define the moral
imperati#es, which must $o#ern our life. The (rophet determines the rules which
should form the basis of social and cultural relationships, economic, ,udicial and
political dealin$s, matters of war and peace and international affairs. The (rophet
does not transmit merely a code of rituals commonly re$arded as .reli$ion.. )e brin$s
with him a whole system of thou$ht and action which is called Al'2een in Islamic
terminolo$y.
'he mission of A Prophet does not end with the announement of this wa$
of life!
)e has to $uide the people who follow him, e+plainin$ to them the implication of the
Islamic creed, the moral code, the 2i#ine In,unctions, and the form of worship that
sustains the whole system. )e has to demonstrate, by practice, the faith he
preaches, and his life should be a model which people may be able to follow to
or$ani5e their own li#es. )e must $i#e trainin$ to the indi#iduals and the Muslim
society as a whole to prepare them for practical participation in the e#olution of
Islamic culture and ci#ili5ation. The belie#ers must $row under his $uidance into an
or$ani5ed community en$a$ed in establishin$ the Islamic system of life so that "od.s
word should pre#ail o#er all other words. 6#ery prophet had the same messa$e, and
it is a fact of history that Mohammad (saw) succeeded in establishin$ the 7in$dom of
"od on earth, as it is in the hea#ens.
'he audiene of the )uran and Prophet Mohammad (saw) was the whole of
man(ind!
At no time was the in#itation of the uran addressed to the people of any particular
race, color or lan$ua$e. The uran always calls upon the 8pro$eny of Adam8 or
8man!ind8 to accept Islam. The specific instructions and in,unctions are meant for
those who ha#e come to belie#e in Islam, and the are always addressed as 8those
who belie#e.8 That the messa$e of Islam was uni#ersal in character is pro#ided by
the fact that those who accepted the messa$e acquired equal ri$hts and status as
belie#ers, re$ardless of all the differences of ori$in. The uran says, 8The belie#ers
are all li!e brothers.8 The (rophet announced, 89isten: ;ou ha#e one "od as you
ha#e one father (Adam). There is no distinction between an Arab and a non'Arab.
There is no preference for the blac! o#er the li$ht's!inned, or the li$ht's!inned o#er
the blac!. There is distinction only in the submission of "od. The most #irtuous
amon$ you is the most honorable in the eyes of "od.8
*elief in one %od!
%ot ,ust the con#iction that )e e+ists or that )e is one ' but that )e alone is the
&reator, Master, <uler and Administrator of all that e+ists. The uni#erse e+ists
because "od 3ills it to e+ist, it functions because "od 3ills it to function, and "od
pro#ides the sustenance and the ener$y which e#erythin$ in the uni#erse requires for
its e+istence and $rowth. All the attributes of So#erei$nty reside in "od alone. )e
alone possesses all the attributes of 2i#inity. )e #ies the whole uni#erse, and all that
it contains, in a sin$le instantaneous $lance. )e has direct !nowled$e of the
uni#erse, and all that is there in the uni#erse. )e !nows not only its present, but its
past and its future as well. This omnipresence and omniscience is an attribute of "od
alone and of no other. There was none .before. )im and there is none .after. )im. )e
has been there always and will be there always ' eternal and abidin$. All else is
transient. )e alone is eternally li#in$ and present. )e is no one.s pro$eny and )e has
no pro$eny. 3hate#er e+ists, besides )is self, is )is own creation, and no other can
identify himself in any manner with the 9ord of the uni#erse, or claim to be )is son
or dau$hter. )e is man.s sin$le 2eity.
'he Islami onept of %od!
"od alone is the real 2eity and no one other than "od has any ri$ht to be
worshipped by man* "od alone has authority o#er the forces of the uni#erse, and )e
alone can fulfill or frustrate man.s hopes. Man should turn to )im alone in prayer. )e
should ne#er ima$ine that prayers can be addressed to anyone but "od* "od is the
master of man.s destiny and no one else can interfere with the fate of others or with
his own fate. Man.s hopes and fears must, therefore, be directed only to "od* "od is
the &reator of the world and )e alone has complete and direct !nowled$e of the
reality of man and of the world. =nly )e can $uide man throu$h the complicated
course of life and instruct him re$ardin$ $ood and e#il. Since "od alone is the
&reator and the Master he has e+clusi#e authority o#er the uni#erse and man. It is
an act of blasphemy for man to become independent or claim authority o#er other
men. )is law has the status of the supreme law. Man can le$islate sub,ects to )is
Supreme law.
*elief in Mohammad"s (saw) Prophethood!
"od con#eyed )is messa$e to man throu$h Mohammad (saw). This too! two forms-
"od re#ealed the uran to the (rophet in his own lan$ua$e* The Sunnah of the
(rophet which is an unerrin$ $uide to man in respect to all that is permissible and all
that is prohibited in the eyes of "od. 3ithout this belief in the (rophet, belief in "od
would become a mere theoretical proposition. It is the e+ample of practical
leadership and the ideolo$ical $uidance pro#ided by the (rophet, which transforms
belief in "od into a culture and a ci#ili5ation, and enables man to e#ol#e a way of life.
3e $et throu$h the (rophet not only rules of $uidance, but a complete scheme of
#alues and a practical code of conduct. %o one can be a practicin$ Muslim unless he
belie#es in the prophethood of the Messen$er and follows his life e+ample as he
belie#es in "od.
'he position of the Prophet!
The (rophet is no more than a ser#ant of "od. )e was to ma!e people ser#ants of
"od and not ser#ants of himself. At least se#enteen times a day Muslims recite in
prayers- 8I bear witness that Mohammad (saw) is a ser#ant of "od and is )is
prophet.8 The uran lea#es no doubt that the (rophet is but a human bein$ and has
no share whatsoe#er in 2i#inity. The (rophet is neither superhuman nor is he free of
human wea!nesses. )e owns no treasure of "od, nor does he possess !nowled$e of
the un!nown to ma!e him all !nowin$ li!e "od Almi$hty. 9ea#e alone bein$ able to
benefit others or cause them harm, the (rophet (saw) cannot do so e#en in respect
of himself. The precise tas! of the (rophet is to communicate the messa$e of "od.
)e has no powers to ma!e people ri$hteous and faithful. %or can he call to account
those who refuse to belie#e, and he certainly has no power to punish them for their
disbelief. Mohammad (saw) is one of the (rophets of "od, and abo#e that he has no
status. )e cannot by himself prohibit or permit any thin$. 3ithout a mandate from
"od he cannot le$islate for the people. )e has to strictly conform to 2i#ine
commandments. Islam ensured that the belie#ers should not turn the (rophet into a
demi'$od. Some of the earlier prophets suffered this fate at the hands of their
followers. They attributed all !inds of supernatural powers to their leaders and made
them into "od.s equal or pro$eny or incarnation. By discoura$in$ such e+a$$eration,
Islam has established the true position of the (rophet as follows- %o one can claim to
be a belie#er without belie#in$ in the (rophet. )e who obeys the (rophet, in fact,
obeys "od. "od has not desi$nated any (rophet e+cept to be obeyed accordin$ to
)is will. The path of the (rophet is the path of 2i#ine $uidance. 3hate#er the
(rophet ordains must be accepted, and whate#er he instructs to a#oid must be
a#oided. The (rophet clarified this when he said- I am a mortal li!e you. In matters
re#ealed to me by "od, you must obey my instructions. But you !now more about
your own worldly affairs than I do. The Sunnah of Mohammad (saw) is, in fact, an
e+position of the purpose of the uran, and this e+position too was con#eyed to the
(rophet by "od )imself, as the author of the uran. The (rophet.s e+planation of the
uran en,oys 2i#ine Sanction, and no one else can interpret the uran in a way
which may be in conflict with or repu$nant to the e+planation $i#en by (rophet. "od
declared the life of Mohammad (saw) as a model life. Before decidin$ any matter
Muslims must ascertain whether any analo$ous matter was decided earlier by "od
and )is (rophet, and if a precedent e+ists they must follow it. "od con#eyed,
throu$h the (rophet to man!ind, not only a supreme law but also a permanent
scheme of #alues. That which is $ood, accordin$ to the uran and the Sunnah, is
$ood for all times, and that which is e#il, shall remain e#il fore#er. In this law no
amendment, deletion, addition or abro$ation is possible unless some person or
community decide to renounce Islam.
'he belief in the &ereafter (A(hira)!
2enial of the )ereafter is the denial of Islam e#en thou$h one may ha#e belief in
"od, in the (rophet, and in the uran. In its detailed form, this belief is composed of
the followin$ essential elements* Man has not been unleashed on the earth as an
irresponsible sa#a$e. he is accountable to "od for his actions. Today.s life is only a
test and an e+amination. At the end we will all be called upon to render a complete
account of our acts of commission and omission to "od* The time for accountability
is fi+ed by "od. The tenure allotted to man!ind, on this earth, shall terminate on
doomsday, when the present order will be replaced by another. The whole human
race will rise once a$ain in the new world* That will be the time when all will appear
before "od Almi$hty, and e#eryone will face the consequences of this personal acts
in his indi#idual capacity* the ,ud$ment will rest not on "od.s own !nowled$e alone.
The requirements of due process of ,ustice will be fully obser#ed. A complete record
of the action of e#ery indi#idual, without the sli$htest alteration, will be put in the
open &ourt, and e#idence, of different cate$ories will be presented to pro#e what
was done by man in pri#ate or public, and the moti#es which inspired his conduct*
There will no undue intercession . %o one will be able to shift his burden to another.
Man will stand by himself helpless and alone and render his account, and await the
pronouncement of the ,ud$ment, which shall be in the power of "od alone* The
,ud$ment will rest on one question- 2id man conduct himself, in submission to "od,
in strict conformity with the truth re#ealed to the (rophets, and with the con#iction
that he will be held responsible for his conduct in life on the 2ay of >ud$ment4 If the
answer is in the affirmati#e, the reward will be (aradise, and if in the ne$ati#e, )ell
will be the punishment.
*elief in the &ereafter divides people into three distint ategories!
?irst, there are those who do not belie#e in the )ereafter and re$ard life on this
earth as the only life. %aturally, they ,ud$e $ood and e#il by the results which
manifest themsel#es in this world. If an action produces beneficial results it is $ood,
and it brin$s about harmful results it is e#il. uite often the same action is re$arded
as $ood when the results are $ood and bad when its results are bad. Second, those
people who do not deny the )ereafter, but who depend on the intercession or
atonement of someone to absol#e them of their sins. Amon$ them ' there are some,
who re$ard themsel#es as "od.s chosen people, who will recei#e only nominal
punishment howe#er $ra#e their sins. This depri#es them of the moral ad#anta$e
which they could ha#e deri#ed from their belief in the )ereafter. As a result they also
become #ery much li!e the people who deny the )ereafter. Third, are those people
who belie#e in the )ereafter in the form in which Islam presents it. They do not
delude themsel#es that they ha#e any special relationship with "od, or that anyone
can intercede on their behalf. They !now that they alone are responsible for their
actions. ?or them the belief in the )ereafter becomes a $reat moral force. A person
who has the con#iction that he is fully accountable for all his actions finds a
permanent $uard, stationed within himself, who cautions him and admonishes him
whene#er he de#iates from the ri$ht path. There may be no court to summon him,
no policemen to apprehend him, no witnesses to accuse him, and no public opinion
to press him, but the $uard within him is e#er on the alert, ready to sei5e him
whene#er he trans$resses. The consciousness of this inner presence ma!es man feat
"od e#en wen he is all by himself. Should he succumb to temptation, and #iolate the
law of "od, he is e#er ready to offer sincere re$rets, and to enter into a firm contract
with the future that he will not repeat the mista!e. There can be no $reater
instrument of moral reformation nor any better method to help man to de#elop a
sound and stable character. It is for this reason that Islam attaches $reat importance
to the belief in the )ereafter, and without it e#en the belief in "od and the (rophet is
not sufficient for men.s $uidance.
Islam represents a whole ivili+ation!
Islam pro#ides moral $uidance in all wal!s of life. That is why Islamic #alues are not
for the ascetic who renounces the world, but for him who acti#ely participates in
different spheres of life, and wor!s within them. The moral #alues which people loo!
for in con#ents, monasteries, and cloisters, are presented by Islam ri$ht in the
current of life. )eads of $o#ernments, $o#ernors of states, ,ud$es, members of the
armed forces and police ser#ices, elected representati#es of the people in the
parliaments, leaders of finance, trade and industry, colle$e and uni#ersity teachers
and students ali!e recei#e $uidance to or$ani5e their li#es accordin$ to the principles
of Islam. There is no distinction in Islam between pri#ate and public conduct. The
same moral code which one obser#es at home applies to one.s conduct in public.
6#ery institution of society and e#ery department of "o#ernment must conform to
the laws of Islam. (olitics must be based on truth and ,ustice. nations should deal
with one another on the basis of mutual reco$nition of ri$hts, and due dischar$e of
obli$ations. 3hen man decides to submit to the will of "od, and accepts )is law as
the supreme law, and or$ani5es his life and laws in accordance with the re#ealed
moral code, on the principle of accountability of "od, the equality and character of
his life cannot be limited to the precincts of prayer halls. It must e+tend itself to
e#ery sphere of this wor! as a man of "od.
This, briefly, is what Islam stands for. This is no dream or @topia. The (rophet of
Islam, and his companions, de#eloped and established a complete model of Islam on
this earth for man!ind to follow.