Islam is a comprehensive and complete system of life
Islam is a comprehensive and complete system of life, which contains comprehensive instructions on various and diverse aspects of human life. Man does not get confused at any point or stage of his life in which Islam has not guided him. It has not shed light on all aspects of beliefs, actions, ethics and transactions as needed. At present, no religion and law in the world can be said to be on par with Islam in its comprehensiveness, let alone even a tenth of it.
Islamic government was very extensive in its golden age
And in the past, history also bears witness that the Islamic government was very extensive in its golden age, whose area was from China in the east to the mountains of Spain in the west. Despite this vastness, it is not found in history that at any time the Muslims have benefited from the laws of the Gentiles or have called in any foreign legal advisor to make Islamic laws and constitutions; rather, whenever Allah Almighty has conquered countries at the hands of army leaders, the doors of ijtihad and inference have been opened for the formulation of laws by the scholars.
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Thus, the Islamic Sharia did not remain narrow in relation to any need, nor was there any negligence in any field, nor did the Sharia clash with the interests of any Muslim, Jew or Christian; rather, everyone lived happily under the shadow of its justice and tolerance; while Islam grew up in a Bedouin environment in its early days; but its mentor; since he is the guardian of all human beings, he is well aware of the interests of his servants in different times and places; therefore, Islamic law and the true Sharia have that comprehensiveness and universality that other religions, sects, constitutions and laws lack.
Islam is the religion revealed by Allah through the Prophet Muhammad (peace be upon him), which was also revealed to Prophet Noah (peace be upon him), Prophet Abraham (peace be upon him), Prophet Moses (peace be upon him), and Prophet Jesus (peace be upon him). All these prophets (peace be upon them) were commanded to uphold the religion, and through them all the believers were commanded not to create differences in the religion, as Allah says:
شرع لکم من الدین ما وصّٰی بہ نوحًا والذي اوحینا الیک وما وصینا بہ ابراہیم وموسی وعیسٰی ان اقیموا الدین ولا تتفرقوا فیہ․ (سورة الشوریٰ ۱۳).
Allah Almighty has ordained for you the same religion which was enjoined upon Prophet Noah (peace be upon him) and which has been revealed to you through revelation and which was enjoined upon Abraham, Moses and Jesus (peace be upon him) to establish the religion and not to cause division therein.
There is unity among all the prophets and their heavenly religions in the principles of religion and the objectives
This is the reason why there is unity among all the prophets and their heavenly religions in the principles of religion and the objectives of the Sharia. Believing in monotheism, divinity, prophet hood, destiny, resurrection and propagation, etc. is essential for us and was essential for the previous nations. Similarly, they were also enjoined upon honesty, trustworthiness, worship, kindness, justice and generosity, etc., and the Muhammadan nation is also bound by these injunctions.
However, there may be differences in the methods of achieving the objectives of the Sharia; rather, it is the case that each nation was instructed to implement the injunctions according to its time and its capacity. Allah says:
For each of you We have appointed a law and a way of life (Surah Al-Ma’idah 48).
Despite the unity in the objectives of the Sharia, the difference in the quality of implementation or the means adopted to achieve those objectives is called the difference in the subsidiary rules; thus, the differences in the detailed rules of prayer, fasting and spending in the way of Allah between the previous nations and the Muhammadan Ummah.
The Muhammadan Ummah itself, on the basis of the texts, has been blessed with those who have differences in the subsidiary rules, which leads to expansion, and the aim of all the believers who disagree is to achieve the pleasure of God and salvation in the Hereafter.
And if the basis of the differences is worldly interests, then the Holy Quran condemns it.
It is clear from the Holy Verse that after acquiring knowledge, there is no disagreement, and if there is, it is due to the difference between us. What is called the difference between us in the Holy Verse refers to things like prejudice, selfishness, enmity, love of power and love of wealth, which are disliked by Allah.
In the face of disliked matters, it is not permissible to not accept the truth, insist on one’s alleged opinion and create disagreement; because the unity of the Muslim Ummah and its efforts for its survival and permanence are the duty of every individual, especially the scholars and the masters of resolution and contract are the first responsible for it; therefore, in every era, the well-wishers of the Ummah have given priority to it; even in the era of the Companions (may Allah be pleased with them) there are examples of this, where if there was a fear of sedition and chaos among the people, not only was there a refrain from expressing one’s opinion or insisting on it; Rather, in this regard, even presenting, narrating, or acting in accordance with a hadith has been avoided, provided that the word or deed is not contrary to the law, is clearly forbidden, and is absolutely against the Sharia. There are many examples of this.
(1) Imam Abu Dawud has narrated from Abdur Rahman bin Yazid with his chain of transmission that Hazrat Uthman (may Allah be pleased with him) prayed four rak’ahs in Mina, then Abdullah bin Mas’ud (may Allah be pleased with him) said (in his private gathering): I prayed two rak’ahs with the Holy Prophet (peace and blessings of Allah be upon him), I prayed two rak’ahs with Hazrat Abu Bakr and Hazrat Umar (may Allah be pleased with him), and I prayed two rak’ahs at the beginning of Hazrat Uthman’s (may Allah be pleased with him). Then he started to complete it, and your ways also diverged. I like that I pray two acceptable rak’ahs instead of four. Then Hazrat Abdullah (may Allah be pleased with him) also prayed four (after Hazrat Uthman (may Allah be pleased with him). It was asked: You criticized Hazrat Uthman (may Allah be pleased with him) in this regard, so should you pray four? He said: “Al-Khilaf shar” (difference is evil).
(2) Hafiz Ibn Hajar Asqalani writes in Fath al-Bari:
“Among those who disliked narrating certain types of hadiths is Imam Ahmad ibn Hanbal, who disliked narrating those hadiths that apparently supported the rebellion of the ruler of the time. Imam Malik disliked narrating hadiths related to the attributes of God. Imam Abu Yusuf disliked narrating hadiths of rare and unique content. Similarly, Hazrat Hudhayfah and Hazrat Hasan Basri also disliked narrating the story of Hazrat Anas to Hajjaj Thaqafi in a straightforward manner. Lest it should encourage injustice, murder and bloodshed.
The reason for all of this is that if the apparent meaning of a hadith is such that it strengthens an innovation and that apparent meaning cannot be understood, it is preferable not to narrate it to someone who is afraid that he will interpret it as an apparent matter. will misuse. (Fath al-Bari, Chapter Khus with knowledge of a nation without a nation).
The Status of Beliefs in Islam
The axis of all human actions, deeds and movements is his thoughts, from here comes the wisdom and prosperity and corruption and deterioration in these actions and sayings. These general thoughts and reality are based on a few firm, unwavering and unquestionable principled thoughts. These principled thoughts are called beliefs.
This is the point of view from which every line of human action emerges and every line of his life cycle ends on it, all our actions and movements are subject to our will and the motivation of our will is our thoughts and emotions and our thoughts and emotions are governed by our inner beliefs. In common parlance, we interpret these same things with the word “heart”. The teacher of Islam said that among all the organs of a person, his heart is the home of goodness and evil. He said:
Allah Almighty says: Except for those who come to Allah with a sound heart (Surah Al-Shu’ara’ 89). (2) A sinful heart: A heart that follows the path of sins and disobedience. The Almighty says: And whoever conceals testimony, then indeed his heart is sinful. (Surah Al-Baqarah 282) And whoever conceals testimony, then indeed his heart is sinful. (3) A heart that returns (to righteousness) if it ever strays and goes astray, it immediately returns to goodness and truth.
Moderation in Islamic Beliefs
Islam is the name of the complete path of moderation and there is no excess or deviation from any corner in Islam and the Sharia; because the excellence of the Shaidais of Islam is the moderation with great importance, as the Holy Quran has described: And thus We have made you a nation that is in the middle, that you may be witnesses against mankind. (Surah Al-Baqarah 143) And thus We have made you a nation that is in the middle; that you may be witnesses against mankind.
The meaning is clear that compared to other nations, this nation is moderate, walking the path between excess and deviation, whether in beliefs, actions, morals or other achievements. So, in terms of belief, there will be moderation between Islam and its followers, as is evident from a comparison with the previous nations. On the one hand, it will be seen that the messengers of Allah were made his sons and they began to worship and glorify them.
And the Jews say, “Uzair is the son of Allah,” and the Christians say, “The Messiah is the son of Allah.” (Surah At-Tawbah 30) That the Jews say, “Uzair is the son of Allah,” and the Christians say, “The Messiah is the son of Allah.” And on the other hand, this knowledge of other members of these same nations will also be observed that despite seeing and testing the miracles of the Messenger, when the Messenger calls them to a war and struggle, they say, “I am the son of Allah.” So go, you and your Lord, fight, indeed we are sitting here. (Surah Al-Ma’idah 24) It will also be seen that the prophets themselves are subjected to various kinds of harm by their followers.
And the Ummah of Muhammad in every century and every era, on the one hand, has a love, affection and devotion for its Messenger (peace and blessings of Allah be upon him) that they sacrifice their lives, property, family, children and honor and dignity at his feet.
And on the other hand, there is moderation in considering the Messenger as a Messenger and God as God. The Messenger of Allah (peace and blessings of Allah be upon him) is called and considered to be the servant of Allah, with all His perfections and virtues, and His Messenger. Similarly, they also maintain a certain level of moderation in praising and reciting Naats about him.
Social and Cultural Moderation
The condition of societies other than Islam was very extreme and varied. One side of the condition of society and one aspect of the picture was that there was no concern for the rights of others, neither the rights of neighbors, nor the rights of traveling companions, nor the rights of women, nor did orphans and abandoned children know the rights of their parents, nor did parents know the rights of their children. In other words, it was a case of whoever had the stick, the rights of the entire humanity were being violated. And the other side of the picture was that even killing insects and spiders was considered forbidden, slaughtering lawful animals was considered forbidden, and hunting lawful animals of God was considered a sin and evil, etc.
The Muslim Ummah and its Shariah adopted a moderate path that ordered the respect of the rights of every segment of humanity and on the other hand, declared the meat of animals that Allah Almighty and the Lord of the universe has made lawful and permissible.
Economic and Financial Moderation
To maintain moderation in this regard, Islam established a moderate and systematic constitution and principles of Zakat, Ushr, Sadaqah and Charitable Giving etc. Neither did it support and advocate the capitalist system in which the accumulation of maximum wealth and property without making any distinction between halal and haram and similarly ignoring the misery and happiness of others is considered the greatest virtue of man and the ascension of humanity, nor did Islam accept the communist system in which personal and individual ownership is considered to be completely unjust; because in both the aforementioned systems, wealth is to be made the goal of life; although wealth may be a servant of man; but it is not the goal and desire.
