Alhassanain(p) Network for Heritage and Islamic Thought

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The Principal SignpostsOf The Islamic Message

Author: AlBalagh Foundation

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Table of Contents

Introduction 5

WHAT DOES ISLAM MEAN? 6

WHO IS A MUSLIM? 7

The Basic Principles On Which Islam Is Founded 10

PRELIMINARY 10

1. TO ALLAH BELONGS SERVITUDE AND RULE 10

2. COORDINATION BETWEEN CREATION AND LEGISLATION 11

3. BELIEF IN UNITY OF HUMANKIND 11

4. MANKIND IS THE BEST OF CREATION ON EARTH 13

5. BALANCE AND MODERATION 14

6. THE WORLD AS A TRANSIENT STAGE IN MAN'S EXISTENCE 16

The Contents Of The Islamic Message 17

PRELIMINARY 17

1. IDEOLOGY 17

2. LEGISLATION 17

3. SOCIAL MORALS AND CONDUCT 17

The General Characterestics Of The Islamic Message 19

PRELIMINARY 19

1. EVERLASTING 19

2. EASE AND FACILITY 23

3. HUMANITY 25

4. PRACTICALITY 26

5. RESPECTING THE INTELLECT 28

6. HARMONY AND NON-CONTRADICTION 29

7. NURTURING INTENTIONS AND OBJECTIVES 30

The Objectives Of Islam 32

PRELIMINARY 32

1. Strengthening The Connection Between Man And His Creator 32

2. Preserving Life's Order 32

3. Developing Knowlege And Connection With The Universe 33

4. Cultural Construction 33

Conclusion 34

Footnotes 36

Introduction

Praisebe to Allah. Lord of the worlds, and peace and blessings be upon His Messenger Muhammad (s.a.w .), his pure progeny and the righteous among his companions.

The opponents of Islam have been continuously trying.to make use of every means of perversion, distortion and obscurity in order to mar the beliefs of Muslims, to smear their divine teachings, to distort their history and to disrupt their unity. This has been especially true since the era when infidel imperialism was occupying the Islamic countries. In their pursuits, these opponents infiltrated into a variety of fields, a wide array of falsification and fabricated slanders, both through pens dipped in the Crusades' hatred, and tongues speaking on behalf of modem day ignorance.

The aim of this cunning and wicked tactic was to prevent the Muslims from knowing the facts of their own religion, and the falsities inherent in their opponents' beliefs. It was, and is a part of a formidable and far-reaching conspiracy aimed at keeping discord and struggle kindled among the Muslims themselves.

Consequently, instead of mobilizing good efforts, utilizing the constructive energies, and concentrating the fighting forces to purify the Islamic countries from the filth of the disbelieving invaders, to nullify the imperialists' exploitation of the Islamic wealth, and to carry the call to the world, the Muslim strugglers had to direct their energies to guide those who had gone astray among the children of theummah ,

those who had been drifted away by the materialistic and infidel currents, and those who had been induced by the Western thought andbehaviour , or by the mercenaries of the imperialists, to protect theirinfluencial positions of domination and exploitation, so, the Muslims' problems and calamities remained with each other.

Al-Balagh Foundation presents theThe Principal Signposts of the Islamic Message, in the series of Islamic Concepts, for our dear readers, and wishes to lift a green light to all those who had slipped into the abyss of injustice and perversion, and to declare that Islam is the only way whichleades towards happiness and peace.

Al-Balagh Foundation further assures the front which opposes Allah, Islam and humanity, that if there survived only a single Muslim on the surface of the earth, he would continue fighting, for it was incumbent upon Allah to make Islam victorious through him that it may prevail over all religion, however much the idolaters may be averse.

AL-Balagh Foundation

WHAT DOES ISLAM MEAN?

The word "Islam bears, within its meaning, the following two definitions

1. Linguistic Meaning: This is the general meaning in Arabic usage.implying absolute submission, surrender and obedience that is obeying the injunctions of the ruler without objection.Before Islam came as a formal religion. The wordwas used to denote the above meaning, without attaching to it any ideological or conventional context.

2. Idiomatic Meaning: The Holy Qur'an defines Islam as the Message of Prophet Muhammad (s.a.w .). Although Islam was the theme of all preceding divine messages, the word was chosen as a particular title denoting the Almighty's final revelation tomankind. Infact the Qur'an transformed the word "Islam from its linguistic meaning to the idiomatic meaning.

Still there remains the common implication in both usages - the linguistic and the idiomatic - that is submission and obedience, since Islam is the religion of voluntary submission to Allah's Will, the obeying of His commands and surrendering to His Will without the least objection.

Thus, the religion which Muhammad (s.a.w .) brought to humanity was called Islam'. It has since been used as a proper title for the Message preached by the Seal of Messengers and the word acquired has particular religious,legislative and devotional implications. Formerly the word did not enjoy these dimensions being void of any religious context, except that denoting mere submission, obedience and surrender in a hitherto obscure language, spoken by an insignificant desert people.

WHO IS A MUSLIM?

Whoever utters the two testimoniesShahadatain that is to say:Ashhadu anIa ilaha iI-Iallah wa ashhadu an-na Muhammadan Rasoolullah which means "I bear witness that there is no god save Allah, and I bear witness that Muhammad is the Messenger of Allah is a Muslim(1) .

Those who are born to Muslim parents are regarded Muslims by birth, disregarding whether or not he/she is a faithful believer, is a Muslim.Starting from this general definition of the Muslim, we may divide the belief of a Muslim with respect to one's connection with Islam, as follows: a- The Faith: This is the belief which is based on complete rational andintutive understanding and conviction, embodied in adherence to, and application of, the decisions and the teaching of the religion in daily life.

This degree of belief and adherence is called "faith , and the Muslim who attains to this high degree of connection with Allah and of adherence to His laws is called "faithful.

Thus, faith is a degree higher than mere "submission . because it is true belief accompanied by complete adherence to, and application of, all the decisions of Islam, including devotions, rites, laws, systems, morals, concepts, commandments, teachings, etc.

The Qur'an distinguishes between these two different degrees of belief - that of being a Muslim and that of being a calledMomin the faithful. It denounces those who pretend by proclamation to be Muslims, claiming to be of the believers.

Allah, the Exalted, says:

"TheRedouin Arabs said: We believe. Say (unto them, O Muhammad): You believe not, but rathersay: We submit', for the faith has not yet entered your hearts. Yet,il'you obey Allah and His Messenger, He will not withhold from you aught (of the reward) your deeds.Surely Allah is All-forgiving All-merciful.

The (true) believers are those who believe in Allah and His messenger said afterward doubt not, and who strive with their wealth and their selves for the cause of Allah. These are they the truthful ones. Holy Qur'an (49:14-15)

Ultimately, one'sIslam, will not be true, unless it reaches the stage of faith and complete responsiveness to the Will of Allah, the stage which has been pointed out by the verse describing Abraham's Islam towards Allah, the Exalted:

"When his Lord said to him: submit'!he said:Ihave submitted to the Lord of the worlds'. And Abraham enjoined on faith to his sons, and (so did) Jacob, (saying): My children, Allah has chosen for you the faith; so die not unless you are Muslims” Holy Qur'an (2:131-132)

This is the true Islam as described by the Glorious Qur'an. It represents the highest degree of faith and commitment, detailing the believer's intellectual and psychological maturity, and describing the response of his conduct and will. This is theIslam which brings about for humanity the good of both this world and the hereafter, and personifies the aims of the message of the Messenger, who said:

"...Ihave brought you the good of the world and the hereafter".

b- The Ostensible: This is a weak and formalsubmission which has no firm basis in the human soul. It does not have any effect on daily conduct, is not integrated with practicallife and does not govern man's social relations and activities. It is a purely superficial attachment to Islam,rebulous undertaking which has no roots.

This false pretense is dangerous to the society and to the Islamic religion. It is a danger sign foretelling destruction and deviation, because it is the first step on the road to a relapse into the abyss of ignorance. Pretended submission does not make its adherent fit for, or worthy of, being a true follower of faith. It does not enable him to attain to the true degree of Islam, called for by the religion of the Master of Messengers.Muhammad (s.a.w .). which formulates the real nature of man and his goals in life, according to the laws of Allah and the path of the right religion.

If man does not attain to this stage of Islam, there arises a gap between his ideology and practical conduct, and subsequently a great divide rises between him and Islam as a belief and religion, and as a cultural way of life. Such a man remains far from being Muslim, except in outward appearance. Heis, however, regarded as subject to the Islamic rules, and is treated as a Muslim.

Instuyding this group of Muslims, we must distinguish between two sorts which, though they come under the general heading of "Muslim , yet they cannot be described as "believers" .

These are:

1. The Hypocrite: is the one who outwardly manifests Islam, while inwardly he is disbeliever. A hypocrite is professing Muslim on whom the rules of Islam are applicable, and who is treated as a Muslim, disregarding thebelief which he cherishes in himself.

2. The Corrupt: This is the one who believes in Islam in his heart, but he does not apply it to his life and does not observe its obligations.. The difference between the two is vast. As regarding the hypocrite, the difference is ideological, which, in fact, is equal to plain disbelief, as the Qur'an says:

"Have you not seen those who are hypocrites (who) say to their brothers who disbelieve among the followers of the Scripture:ifyou are driven out, we surely will go out with you, and we will never obey anyone against you, and ii you are attacked we surely will help you.And Allahbeares witness that they verily are liars." Holy Qur'an (59:11)

As to the corrupt, the Qur'an does not treat him in this way, as the difference, in this case, is that which concerns conduct. This corruption does not stand on an equal footing with hypocrisy in its quality and effect, if we take into consideration the inward and the heartfelt conviction. C- The Scheme of the Study: Islam, in its entirety, is a complete unity of thought,legislation and guidance. By understandingit you gain a general intellectual clarity, and by comprehending it you are encouraged to make real advances in the area of human culture.

By contemplating this dynamic religiousinfrastructure we may discover four basic facts which give Islam its form, and define the identity of man and his society which this religion creates. These four facts are:

1. The Bask Principles onWhkh Islamis Founded .

2. The Content of the Message of Islam.

3. The General Characteristics of the Islamic Message.

4. The Objectives of Islam.

We shall try in this brief study, to deal with these four facts by way of explanation and definition.

The Basic PrinciplesOn Which Islam Is Founded

PRELIMINARY

To define its understanding of man, theuniverse and life, to organize man's activities, and to delineate man'sbehaviour , thinking, social and legal relations, Islam starts from certain general principles. These general bases are the axis around which revolve all its concepts, and are the starting point from which proceed the law, rules, teachings, and on which are founded all human obligations. Thishas been done in such a way that complete harmony between these principal bases, and the goals of the Islamic religion and its objectives are not in the least compromised.

The principleshave been mentioned above and in order to throw more light on these basic ideas, we shall handle them individually and in detail.

1. TO ALLAH BELONGS SERVITUDE AND RULE

".. His are the creation and command. Blessed be Allah, Lord of the worlds! ". Holy Our an (7:54)

"…Judgement belongs only to Allah; He has commanded that you worship none but Him. This is the most right religion; but most people know not." Holy Qur'an (12:40)

From this comprehensive basis springsevery legislation .concept and law in Islam. It is the essential starting point expressing the Unity of Allah, the Exalted, and man's servitude to Him and his connection with Him.

His are Creation, Sovereignty, Commandment, Will, and effective Wish. It is not for man in this life to believe, makerules or behave contrary to Allah's Will and Wisdom.

From this concept of submission and adherence there arises inIslam.the notion of rejection of human despotism, and the idea of divine authority ruling human beings, as all are subject to Allah's Justice and related to His Will. The Righteousness of the human being's attitude and conduct is dependent on the extent of its coincidence with Allah's Will, represented by the divine religion, heralded by the Envoy of Mercy, Muhammad (s.a.w .).

No one is to legislate laws, nor act according to one's own interests,wishes or desires, in a way as to take oneself as legislator and lawmaker(2) . Even the prophets and the messengers who were the best of people, and the examples for humanity,were not given this right. They, as human beings, could not practice it. Thus, the Qur'an addresses the last Prophet, saying:

"And when our clear signs are recited to them, those who hope not in meetingUs say: Bring a Qur'an other than this, or alter it. Say (O Muhammad): It is not forme to alter it of my own accord.I only follow nothing except what revealed tome.Surely I fear that fordls obeying my Lord I shall be punished on the great (Dayod Judgemnet )." Holy Our'an (10:15)

Thus, this principle - believing in Allah, in man's servitude to Him, and in surrendering commandment, legislation and sovereignty to Allah alone - is regarded as the basic starting point for the structuring of thought,culture and human conduct.

2. COORDINATION BETWEEN CREATION AND LEGISLATION

The second principle essential to Islam in legislating laws, is that of the connection between creation and legislation, and harmonizing these aspects of existence. Islam has fully recognized the creative aspect of man, founding all its rules, duties,obligations and responsibilities on this basis and observing in this formulation that man is a complete subjective unit, comprising a physical body in addition to spiritual and psychological forces. Islam freely admits the requirements and needs of these two sides,legislating the necessary laws to organize and satisfy them.

Islam believes that man, in respect to his bodilyconstruc tion , ispart and parcel of nature, has instinctive, natural material needs, such as food, drink, shelter, clothing, medical treatment, marriage, etc. While Islam has handled this physical side of man with great interest and strict educational and legal care, it has similarly paid keen attention to the spiritual and psychological side of man. It has charted the course of his growth, directing and satisfying him in a way that balances the unity of human advancement and progress:

"Seek through your wealth the gains of the hereafter in that which Allah has given you and neglect not your portion of this life, and be kind to others just as Allah has been Kind to you, and seek not corruption in the land, surely Allah loves not corrupters". Holy Qur'an (28:77)

This verse affords man material welfare and spiritual happiness in life. Additionally, it guarantees the hereafter and eternal happiness in the world of eternity, without separatingthese two real ties in such a way that may cause a split, or result in a contradiction between the elements of human nature and its intellectual andbehavioural aspects.

3. BELIEF IN UNITY OF HUMANKIND

The Islamic message in its dealings withmankind, starts from a practical and creative overview based on believing in the unity of mankind, and in the fact that all people spring from a common origin. Naturally then, they all share the common feature of humanity, and all are equals in their creation and nature as human beings living in this world.

It follows that they share similar feelings, inclinations, and basic needs. Owing to these incontestable features, Islam rejects the discriminatory practices and limits of human interaction instituted by man and inspired by the concepts of ignorance which reflects the human spirit of egoism, ignorance and arrogance.

The Qur'an wages war against these relics and concepts of ignorance, and raises the slogan of the unityof mankind and beckons towards this:"O mankind! We have created you male and female, and have made you nations and tribes that you may know one another. The mosthonourable among you, in the sight of Allah, is the most pious of you in conduct. Allah is All-knowing, All-aware". HolyOur'an (49:13)

"O mankind! fear your Lord Who created you from a single soul and created its mate of the same (kind), and spread from these two many men and women; and fear Allah by Whom same (kind), you appeal to one another and (to) the kinship ties; Surely Allah is ever Watchful over you". Holy Qur'an (4:1)

Muhammad (s.a.w .), the final Prophet tomankind, confirmed these lofty principles, and referred to them in his timeless speech in the wake of his farewell pilgrimage. He said:

"O people! Your Lord is One, and your father is one.. .All of you are from Adam, and Adam is from clay,The mosthonourable among you, in the sight of Allah, is the most pious of you in conduct', and there is no preference for an Arab over a non-Arab, except in' terms of piety"(3) .

Islam has based its practical criteria for distinguishing and giving respect on these supreme principles. It has fixed the measure of preference and evaluation on a scientific and accurate calculation. This course leads humanity towards progress and perfection, andactivites in man the motivation towards good and innovation. Islam has restricted the reasons for preference to faith and piety.

a. Faith and Piety: Islam fixed this principle as a basis of respect.because it is the fountain head of good deeds, a cause for the perfection of man's personality, and a start for setting him on the right path in life:

"...the mosthonourable among you, in the sight of Allah, is the most pious of you in conduct..." HolyOtjr'an (49:13)

The Prophet Muhammad (s.a.w .) said:

"...and there is no preference for an Arab over a non-Arab,except in terms of piety."

b. Knowledge: The second measure of preference in Islam is knowledge.

Allah, the Exalted says:

"...Allah will exalt those who believe among you, and those who have knowledge, to high ranks..." Holy Qur'an (58:11)

"...say: Are those who know equal with those who know not? But only people of understanding will pay heed." Holy Qur'an (39:9)

c. Jihad (striving seeking Allah's pleasure), and defending the truth and the good values of life which the prophets have proclaimed. Allah, the Most High, says:

"...Allah has excelled those who struggle with their possessions and their selves in degree over those who stay (at home); yet to each Allah has promised good; and Allah has excelled those who struggle (in His way) over those who stay (at home) with great reward..." Holy Qur'an (4:95)

In thisway Islam confirms the wisdom of its measures and criteria regarding the preference for piety, so that the benevolent and the offender may not be regarded on the same footing. This stirs in every man the desire for doing goodvis avis humanity.

Accordingly, these Islamic principles are humane ones open to all, and everybody may aspire to reach them. At the same time, they are real criteria expressing man's innate personality and evaluating his efforts and the very quality of his humanity. This runs contrary to the values of ignorance.

based on sex, race, class, wealth, party, power, relations, etc., which do not express, in any way, the beauty of the spirit hidden inside the individual. These criteria are no help in orientating the human towards good and acts of devotion beneficial tomankind. On the contrary, they kill in the individual the spirit of goodness and creativity. These sentiments suppress in man his sense of being human, of hissGcial importance, and of his ability to exalt his own being through (spiritual) progress.

This is because in their personal judge-ment , (Such people are subjected to artificial frames of reference) which have nothing to do with man's will, humanity, abilities, and personal disposition.Consequently. they close the doorspf social advancement, kill the sense of the feeling of equality, and provoke the spirit of hatred and dissension amongst the different classes of society.

4. MANKIND IS THE BEST OF CREATION ON EARTH

To judge man and to deal with him. Islam uses a major principle, acknowledging the human race as the most advanced being, themost excellent form of creation, dignified creature and the most precious truth on this earth. Everything here is at his service, and was created for hiswell being . Allah, the Exalted, says:

"It is He Who created for you all that is in the earth, then turned His will to heaven and fashioned it into seven heavens, for He is theOmnicient ." Holy Qur'an (2:29)

"And has made subservient to you whatever is in the heavens and the earth. In this there is an evidence (of truth) for people who ponder." HolyQu'ran (45:13)

"And indeedWe havehonoured the children of Adam and carried them on the land and sea, and provided them with good pro visions and preferred them over many of whom We created with preference." HolyOur'an (17:70)

Thus, wealth, the sun, the moon and stars, the land and water resources, the flora and the fauna, and all things in this world are meant toserve mankind and its interests. Man's veryhumanity which distinguishes him from other creatures, is the greatest reality on this earth, because of what it represents of intellect, will, knowled2e.life , etc.

Having been given these merits andprivilags .mankind has become in the sight of Islam, responsible for maintaining and developing these exalted human attributes, and for carrying out the duty of building a world of thoughtful reflection and good conduct on this earth, parallel in its goodness and benefits to that which fills this planet. The human is obliged to be a luminous word in the book of this big universe, and a being harmonious with the spirit of this beautiful andcolourful world. Only in this way can he be the Divine's trustee to and worthy of endearment andhonour :

"We offered the trust to the heavens and the earth and the mountains, but they could not bear this burden and were afraid of it. And man was able to accept this offer but he was unjust to himself and ignorant of the significance of this Trust." Holy Quran (33:72)

If man is to recognize his real value and position on this earth, and if he is to realize the extent of his responsibility, he is obliged to direct his activities and abilities with keen exactitude to serve humanity. He will then proceed on the road of perfection according to the type of life envisaged by Allah's Care and Wisdom, so that he may enhance humanity.honour and dignity.Otherwise he will he turned into merely an insignificant being according to the values of the ignorant,

which view man as a means of production and of execution, regard him as a mechanical device void of human feelings, spirituality and values. In order that man may not neglect this fact, and ignorehis own value and merits, the Qur'animhues in him the spirit of humanity. SOWS in his depths the essence of originality, defines for him his natural position among things, thus, re-balancing in himself the relation between the means and the objective. The Qur'an reminds him that everything in this world is to serve him and provide for his welfare, so that heis not deceived by material attractions, nor enslaved by the tyrants of ignorance and arrogance .

"And indeedWe havehonoured the children of Adam and carded them on the land and sea,aiIIl provided them with good provisions, and preferred them over many of whom We created with preference." HolyOur'an (17:70)

On thisbasis Islam has established its attitude towards man in relation to his abundant and beneficial natural surroundings. Thisreligion, has formed all its laws and values, so as to personify this fact and stamp it on man's world, brimming, as it is with animation and life.

5. BALANCE AND MODERATION

Islam's point of view towards human activities, and its treatment of material things, is different from the attitude of other social theories, such as communism, capitalism,socioalism .etc . Its outlook also differs from other philosophies, ethic systems, psychology, sociology, etc., represented by diverse schools of thought, culturalinclinations and explanatory theories. These human configurations have pushed the individual and society into a state of disorder and instability in itspyschic andbehavioural balance, because of the interpretations they offer by way of explaining the concepts of pleasure and pain, and of judgingbehaviour and freedom.

These variant interpretations have had their effects on man's politics, economics and inter- human relations, both individually and socially, in as much as instances of extravagance and deficiency, lavishness and poverty, have become destructive phenomena of civilization, sporting with man's physical and spiritual health, and despoiling the wealth, the social system and stability of life.

Thus, nothing of the conduct of this materialistic man can be subjected to a measure, or can be weighed in respect to values of goodbehaviour , since he regards pleasure as a goal, and untrammeled freed as the basis for human conduct, expressing his being in the quest for pleasure of different forms and means. Through this type of understanding, all criteria, which systematize human conduct, are lost, and the balance of life is disturbed.Choas and disorder thus reign, making man's conduct and inclinations too negligible tobe measured .

This materialistic culture has produced a superficial man, unbalanced3 with a lusty and restless personality. The historian or social scientist may call this contemporary materialistic civilization, "the civilization of futility andloss . Man, under the sway of this culture, indulges in a variety of activities far from the rules of moderation and uprightness. Such practices may concern his instincts and social conduct, to satisfy needs like food, drink, sex, pleasure, wealth, power, etc. It may also concern the way he expresses his emotions and feelings, like love, anger, consent, indignation, hatred, etc.

In allthese practices he is a rootless and unbalanced creature, since his ability to be spiritually upright has died in his depths. The criteria of morality and spiritual virtue have essentially faded away from his world.

But Islam, in order, to save man from this restless materialistic current, subjects.behaviour , desires, psychological inclinations and social relations to universal and general organization and regulations.

Islam subordinates man's conduct and relations to measured rational calculations, based on a firm psychological and moral infrastructure, as well as on legal discipline, and social guidance represented by Islamic tradition and public Opinion. ManyQur'anic verses, Islamic texts and related concepts confirm this principle, formulating out of it a canon regulating life, that is.a canon for producing a disciplined, balanced and moderate Muslim.

Perhaps the strictesttext on this subject are the divine words addressed to the finestexamplar of humanity, Muhammad (s.a.w .). Itsays: "So go straight as you have been commanded, and whoever repents with you, and transgress not. Surely He sees what you do." Holy Qur'an (11:112)

In otherQur'anic instructions there are clear descriptions andwell defined explanations of this basic principle of the heavenly law and its values. For example, we may mention the divinesaYing in respect to the conduct of the Islamic personality and how it deals with wealth and possessions and how it utilizes them:

"And those who, when they spend, are neither extravagant nor string; and there is ever a firm station between the two. Holy Qur'an (25:67)

"And keep not your hand chained to your neck, nor stretch it wide lest you sit down cringing and weary. HolyOur'an (17:29)

"O Children of Adam!take your adornment at every mosque (time and place of) worship, and eat and drink, but waste not.Surely He loves not the prodigals. HolyOur'an (7:31)

TheQur'an's directing man to be moderate and not to be prodigal or miserly.is not confined to material things alone. It also includes guiding man's emotional and psychological states, and controlling the balance of his psychology.

It says:

"And if you punish, then punish with the like of that with which you were punished and if you are patient, it will certainly be best for those who are patient." HolyOur'an (16:126)

"So that you grieve not for what you have lost, nor become too happy about what Allah has given to you. Allah loves not all prideful boasters." Holy Qur'an (57:23)

"And slay not the soul that Allah has forbidden save with justice, and whoever is unjustly slain, then we have appointed to his next of kin authority; but let him not exceed in slaying. Surely he will be helped." Holy Qur'an (17:33)

Examples of invitation to moderation and equilibrium are many in the Scripture, Tradition and the studies compiled on morals andbehaviour , and the teachings diffused by Muslim scholars with respect to the bases and roots of Islam. The idea of moderation and equilibrium is obvious in every Islamic law and concept: it is visible in keeping the balance between the affairs of this world and those of the hereafter, as is in His saying:

"But seek the gains of the hereafter in that which Allah has given you and neglect not your portion of the world, and be you kind even as Allah has been Kind to you,... " Holy Qur'an (28:77)

The need to keep a balance between personal and social interests in order to maintain equilibrium between the interests of the individual and the society is obvious. The necessity simply stated is to suppress man's selfishness, on one band, and to protect individual freedom and will, on the other. Islam's concern is obvious in keeping theequipise between the rights and the duties of the individual, thestate and the society.

It is obvious in the balance between the two sexes, male and female. Itgoes without saying that this principle of moderation and balance has an important effect on the establishment of order and discipline, and in directing the latent potential of man and nature to the benefit and welfare of mankind.

6. THE WORLD AS A TRANSIENT STAGE IN MAN'S EXISTENCE

One of the most important basic principles effective in the steady profession of the Islamic lifeis believing in the hereafter, the eternal extension of man's life after death, rejecting the idea of a final end and the evanescence of humanity. The idea of an abrupt severance of life, ending by burying a corpse under the surface of the earth, and limiting it to the time frame of the period lived in this world, is a materialistic ignorant one, denying resurrection, the Day of"Allah; and those - they are the successful ones. Their Lord proclaims them glad tidings of mercy from Him, and good pleasure; for them await Gardens wherein is lasting bliss." Holy Qur'an (9:20-21)

"And those who believe and do good deeds: such are the inhabitants of Paradise; therein dwelling forever." Holy Qur'an (2:82)

"Say: 'In the bounty of Allah and in His mercy in that let them rejoice. That is better than what they gather.'" Holy Qur'an (10:58)

"O mankind! The promise of Allah is true. So let not the life of the world beguile you, nor let the (avowed) beguiler beguile you about Allah." HolyQurari (35:5)

These are the most important basic principles promulgated by Islam for building society's intellectual framework,conduct and order of life. This religion pays attention to every facet of life so that these principles and beliefs do not remain merely theoretical ideas in the mind of a Muslim, nor may they be regarded as commandments andteachings which liveapd die within thefrarpework of a theory or a thought. Islamtries, in fact, to turn them into the scientific basis on which all aspects of life, activity and conduct may be founded.

The ContentsOf The Islamic Message

PRELIMINARY

By studying the Islamic message and analyzing the intrinsic structure of this religion, we come to realize that thequestions which Islam deals with - these issues cover all of man's needs - Can be divided into three major categories:

ideology , legislation and, social morals and conduct.

1. IDEOLOGY

It comprises the collection of the ideas andconcepts which explain the appearance of the world and the meaning of life. This ideology works as the basis of a starting point for the construction of all the aspects of this great religion.

The Islamic beliefcentres on monotheismTawheed , that is.believing in the One and only Creator, to Whom are ascribed all the attributes of Absolute Richness and Perfection. Guided by this belief, a Muslim draws a plan for thought and action, and defines his relation with the Creator to Whom are ascribed the traits of Absolute Perfection, Knowledge and Power, and Who fashioned the universe out ofnought .

The Islamic doctrineis based on three important factors:

1. Belief in Allah, the Almighty Who is Just, and never does He leave a people in darkness. Injustice is not one of His traits, and the meeting out of reward and punishmentis based on Justice.

2.Belief in Revelation,Prophethood and what is connected to them, such as the message and theImamah (divinely ordained leadership): follows next.

3. The last but not least is the belief in life of the hereafter, resurrection,judgement day,reward and punishment.

2. LEGISLATION

The secondsubject which the Islamic message came to treat and organize is law and order.i.e . to show man the correct path in all aspects of life, both social and convictional. In the social field, Islamic legislation manages the affairs of adjudication. economy, finance, trade, ownership, inheritance, marriage, divorce, relations in the workplace, civil service, war and peace, contractual agreements, etc.

As regards organizing the religion's devotional affairs. such as praying, fasting, pilgrimage, purification.etc ..the Islamic legislation defines the necessary rules and regulations required to show the lines of man's relations with Allah the Exalted, and of the method of worship.

The books of jurisprudence and Islamic legal and legislativewnttings are full of the most mature type of legislation and the widest systematic way of organizing life, reflecting the spirit and the goals of Islam, and explaining the dynamics and dimensions of Islamic legislation in its dealings.

3. SOCIAL MORALS AND CONDUCT

Humanity has never heard a message that attaches such great importance to social morals,conduct and education as that of the Islamic code. Islam regards morality as one of the most essential characteristics of man.and the truest yardstick for distinguishing humanity from bestiality. The Messengerof mankind says:

"I have been sent to complete the best of morals."

So. Lslam's message is an ethical one, and its keen interest in building individuals morallyis connected to its general educational method for nurturing the righteouspersonalitv and building a virtuous society.

Thus, Islam concentrates on building the personality from within, and concentrates on developing moral inclinations.and strengthening morality and consciousness in the individual, which ultimately benefits society as a whole.

Through this vast, encompassing of all aspects of human life-ideology, legislation, morals. manners, principles of social relations and educational directives - Islam becomes a general way of life, and a message comprehensive of all human activity, quite distinct from other religions and social and political systems.