The slogan ‘Long live Islam’ apart, it is already living and kicking. At no stage of its history Islam has lost is presence or relevance. It is interesting to note that what makes it do so.
However, one point needs to be stated. When we are talking about Islam for this write-up, we are referring to the faith, religion and deen (way of life) taught in the last book of Allah, the Holy Qur’ān, and practised, elaborated and propagated by the last Prophet, Muhammad Mustafa (peace and blessings of Allah be to him), as recorded in his Sunnah (traditions). Otherwise, literally speaking, Islam refers to the teachings of all the Prophets. We are, right now, focussed on the last edition of teachings of the prophets.
The Book: The basic reason of the durability of Islam is that the Holy Book Qur’ān is preserved in true sense of the word. Both its text in the Arabic language and its manner of recitations are protected, both in written manner and in the hearts of millions of people who have committed it to memory in all parts of the world and at all times without any break.
The Prophetic Traditions: The traditions of the blessed Prophet, comprising what he said, what he did, what he did not do, what he let his companions do and what he forbade to do, too are recorded. It is not preserved in the sense of the Qur’ān where every word, nuance, expression and manner of recitation are meticulously sealed leaving practically no scope of disagreement. However, from any other standard of preserving deeds and actions of any other person in human history, the quality and quantity of record available for the last Prophet is authentic. History, including words and actions, of no person, other than Prophet Muhammad (peace and blessings of Allah be to him), is recorded so meticulously and deliberated upon so completely. These records have contributed to the continuity of Islam, ensuring that it is not relegated to the backyard of history; it rather exists in its complete lime-light.
The Ummat: The Ummat, the believing and practising group of persons, have existed in every stage of history from the day the Prophet proclaimed prophethood and the first person, his wife Khadija (may Allah be pleased with her) accepted the faith. Thereafter, the closest persons in the family and other associates – Cousin Ali, friend Abū Bakr, subject Zaid, and others – joined him as the faithful. After that it is history. The caravan has never stopped and it has always been adding new persons as its adherents and fellow travellers. This community of persons have both ruled and be ruled, it has had its ups and downs, but it has never been so much prosecuted in all parts of the earth that its belongings, the faith and the system have had to go underground or lost in the melee. Islam in its full glory has always been above board, its articles of faith have been in acceptance and its commandments been in practice by a noteworthy group of persons.
Apart from the above mentioned three aspects of preservation of the Qur’ān, near-preserved body of Prophetic traditions and continuity of the believing and practising adherents of the faith, there are certain other salient features of Islam which ensured its stability. However, before we discuss those characteristic features, it will be interesting and useful to describe the nature of information contained in the Qur’ān and the Prophetic traditions.
The Qur’ān comprises more than six thousand and six hundred ayats. An ayat may be understood as a sentence. Literally it means sign, indicator or landmark. Every sentence of the Qur’ān is a sign, indicator or a landmark pointing towards its message and teachings. Out of these more than six thousand and six hundred ayats about four hundred (i.e about 6%) are commandments in the nature of socio-legal provisions. These are called Ayat al-Ahka’m. Issues relating to interpersonal relationships like marriage, divorce, permitted and not permitted deeds, inheritance, and punishments for crimes are dealt with in these ayats. They cover all aspects of human life in the world like familial, social, economic, political, legal and others. The balance ninety-four per cent of the ayats of the Qur’ān relate to its teachings about faith, morality and consequent values.
Similar ratio is true about the Prophetic traditions, the Sunnah. Out of between forty and fifty thousand traditions of the Prophet contained in hundreds of books on the subject nearly four thousand (i.e. about 8 to 10 per cent) belong to the ahka’m (commandments) and the balance more than ninety per cent relate to the faith, morality and consequent values.
Inflexibility: As regards the faith, morality and the consequent values Islam is inflexible and it leaves no room for human interference. For all ages and for all places and for all men and women – high or low, big or small, black or white, rulers or the ruled, intelligentsia or the common man – the requirements are to accept the same articles of faith and hold on the same values in life. These are divine and so there is no scope of addition or deletion. One has to accept the whole set without any qualification. Rejection of any one of the articles of faith amounts to rejection of the whole set. There is no possibility of pick and choose. It is a package, wholesome and complete, and inflexible and unchangeable.
Principles: Islam deals with all aspects of human life and it provides principles and for all of them. All these principles, although dealing with different aspects of life, are consistent with each other and there is no contradiction or clash between them. They are all in harmony, like parts of the same organism. One principle may belong to the family life of man, another to his economic life and yet another to international law relating to war and peace, but they are all coherent because they are all the practical manifestations of the same articles of faith, morality and values.
These principles are not mere moral statement; rather they are subject-specific. For example, in family life Islam distributes authorities and functions in a specific manner. In business deals interest is prohibited and it is obviously a very specific commandment. In social aspect Islam forbids all sensual relationships between opposite sexes beyond the bondage of marriage and such acts even if engaged in mutual consent are forbidden for which specific punishment has been pronounced. In principle, Islam is firm on these issues but much scope of human efforts for correct application of these guidelines in different places and in different times has been left.
Graded commandments: An approach of Islam which has made its application easy and practical and because of which we find that overall Muslims have been translating their faith into practice is that the commandments available in nearly four hundred ayats of the Qur’ān and about four thousand traditions of the Prophet, as discussed above, are not presented in the same degree. Scholars of Islam have pointed out different graded commandments naming them severally. For ease of understanding we refer them to the commandments in the nature of (i) Hal’al (Permitted), (ii) Har’am (Forbidden), Mub’ah (Likeable), and Makrooh (Abhorrent). The approach is very practical. Islam has provided a small list of forbidden things and made other things permitted, likeable or abhorrent. Like haram, halal too is very specific and the list taking these two together is not long.
The vast issues of human life fall into the category of either Mub’ah or Makrooh. Here there is much scope of application of human mind, individual preference and taste, social practices, cultures, mores and traditions. For example, the decision about anything being abhorrent or otherwise depends upon background, ethnicity, upbringing, climatic conditions and the like. Islam is not concerned about promoting any particular culture or civilisation. Its concerns are its faith, principles, and specific provisions relating to hal’al and har’am and it presents certain things as preferable (Mub’ah) practices; and that is all. If a practice of a particular person or group of persons does not trespass any one of these, they are free to act accordingly. Islam could permeate different cultures and nations around the globe during different times because of this vibrant approach. It could adjust to different conditions and bring persons and groups with varied backgrounds because of this ability to regulate itself.
Ijtih’ad: The institution of ijtih’ad has helped in the durability and adaptability of Islam. With the passage of time man faces newer situations and he needs specific guidance about them. Answer to such new problems may not be found in the Qur’ān and the Prophetic traditions. Islamic scholars are called upon to ponder over the new question and provide answers that are in conformity with the faith, morality, values, principles and other commandments. One has to think what would have been the reply of the Prophet had this question been asked to him. The solution to the problem provided by different experts may be different, even then Islam encourages experts to do the exercise assuring that those getting correct solution will be doubly rewarded and those who arrive at wrong deduction will get single reward for their sincere efforts. The correct answer gets social acceptance including consensus of experts (ijma’) of a particular time.
It is interesting to note that Islam has delinked this institution of finding solution to new problems from the purview of the state. The history of Islam proves that ijtih’ad done in private quarters by experts got social acceptance and if a state tried to play a role in it or interfere in the proceedings, it became unpopular and was simply not accepted, if not rejected. These experts were not considered divinely guided persons. Their knowledge, expertise and sincerity made them popular and their efforts were accepted. Their actions spoke. Even persecution by the state, which has happened many times, did not deter them and the Muslim community as a whole supported them and accepted the solutions provided by such individuals. This beautiful institution of providing solutions to newer problems by individual experts and acceptance by the masses has made Islam relevant at all times.
Mujaddid: The institution of Mujaddid has further ensured that Islam remains always relevant. Prophet Muhammad (peace and blessings of Allah be to him) once said that there will be one mujaddid after every hundred years who will revive Islam. These Mujaddids are religious experts of a high order who provide solution to all the issues raised at a particular time and who clear all doubts raised about Islam at that stage. They are human beings and they are not divinely guided in the sense that all and sundry should accept them as such and their every word and action have to be believed. There is no need to agree to the list of mujaddids of the past or pinpoint the one in our times. Despite this, it is a fact that there have been individuals at the turn of every century who have cleared all doubts raised about Islam and revived it afresh.