INTRODUCTION:

Faith, in its general definition, consists of the understanding and perception of an individual as regards his world, identity, and his standing in the world of creation. Based on this definition, no individual can strictly be regarded as faithless. Everyone has essentially got a faith based on his outlook and his perception of the world. This insight has its roots in various sources. Man’s innate self of the individual as well his immediate surroundings play a major role in his insight. They help to form man’s belief and personality. And as the faith develops, the individual sets on acting and living according to his best understanding of his faith.

The enormous variety of ways, sources, the internal and external environment, as well as the upbringing and background of different individual make for the diversity of faiths and religions.

Humans, in their constant quest - whether hypothetical or practical - for truth is often confronted with challenges and clashes of ideas with others. And, rationality being universal, every faith must stand up to every sensible challenge. Some might say there are no absolute rights or wrongs; nor is there absolute truth. But if man absolves himself of prejudice and selfishness and analyzes everything objectively, he comes to that coveted entity, the absolute Truth. Then, fighting and bloodletting gives way to cordiality and friendship.

Man defines his needs and urges - and solutions to them - with his faith. And the faith, in turn, responds to man’s urgings and longings. This is a bilateral and mutual interaction - the interaction between man and his faith.

Although every individual tries to understand and follow the truth by nature and instinct, there are factors and elements that work to impede his progress. There are shadows of doubt that arise or are brought up by others. There are questions - generally raised by others - that need to be answered. But if one’s belief is based on firm foundations, these questions should do nothing in the way of jeopardizing one’s faith. At the highest level, no qualms or questions arise in the first place. When it comes to the conflict of the inner states and callings and the outside world, however, questions, ambiguities and doubts are bound to arise.

The principle concern of man is - and should be - how to come up with a true and firm understanding of the truth. Next comes coming up with a set of rules and codes to go by. And they must come in the face of oppositions and challenges. There might be some that will dispute and dismiss the very principles of foundations of one’s faith. But some may only question the details. What matters most is that one be so firm in one’s belief as to not flinch at such challenges. That is only possible if the faith is one of truth. It is only truth that will stand up to every question and challenge. They can therefore be regarded as a gauge rather than a challenge.

Confrontations may at times be cynical and hostile, but they are often trivial and benign. The challenges fall into two groups: valid ones and invalid ones. The former are well intentioned and are thus easily settled. The latter, however, are meant to cause dispute. Different individuals use different criteria for their choice of sides. Using the criteria or ‘gauges,’ they try to analyze the differences and challenges. The manner of facing the challenges depends on these criteria. Those who come forward with valid questions establish rapport with one once they get the answers. The others do not come forward with reason but fuss and dispute. One had better distance oneself from this group and be wary of their hostility. They deserve to be ostracized.

The differences are not always clear-cut. There is a lot of overlap between them. Based on the principles and basics of an individual’s belief, the faith might encompass a wide variety of other beliefs, too. In this way one may become tolerant of many others with different outlooks. Thus, the range of valid challenges and disputes will become narrower and narrower.

The differences are not the sole criterion for judging a religion as being true or false. It is rather the gauge for judging other beliefs.

Relying on only human criteria such as experience, logic, and the heart per se are not adequate standards on which to base one’s judgement. Nor is following in the footsteps of others. For accepting principles one can only rely on one’s own judgement and logic; you cannot imitate. The criteria mentioned above can be influenced by a variety of factors, such as experience, prejudice, the environment, and the likes and dislikes of individuals and are thus not valid.

Consensus is no gauge, either. Men share many weaknesses and desires. So, they are all prone to the same pitfalls. They can, at times, be all wrong on the same issue.

If there were no God, or one that did not supervise man and his deeds, there would be no need for religion or justification for it. And if there appeared one, it could easily be dismissed. In other words, the very notions of right and wrong get their meaning in the light of belief in the Almighty. Without Him, every rule and code of conduct or virtue would be conventional, arbitrary, and irrelevant. Any such ‘faith’ is bound to collapse in the end.

No consensus can per se lead to the Truth. In fact it can easily become a tool in the hands of tyrants, infidels, hoaxes, and profiteer to consolidate their power or secure their advantages.

But if there is a God - one Who communicates with His created being with a promise of reward - Paradise - and warning of punishment - Hell - as a return of their deeds, then, not only will it not lead to the aversion of humans from this tie and bond, it will give meaning and direction to man’s life and after. And it will be the firmest foundation on which to base one’s lifelong belief. In other words, if God - as we are busy and intent in our pursuit of truth - talked to us directly, and said, “I am thy Lord,” would there be any room left for our dispute, conjecture, or even reason?

Every man - assuming his honesty and sincerity in his pursuit of the truth - will concede that if he had been with Moses on Mount Sinai when the Lord revealed His message - and Himself, in a way - to him, he would believed on the spot. There will be no denying that if God had talked to us directly, there would have been no room - nor need - for us to be turning stones in search of a vision or insight. That is unless we wanted to expand and broaden that vision with His own permission. But He has talked to us through His countless chosen prophets, and, at the same time, He has granted the permission to us to delve further into things in search of a broader vision. We are perfectly allowed to refer to other sources to enrich our knowledge and understanding of the faith of Truth as has been revealed to prophets.

The problem and controversy is that some dispute that that contact has actually been made, or if it has, it has not been conclusive and finalized in a way not to leave any ambiguity. So, they say, there is no way left for us but to probe into what meager means we have - no matter how primitive - to gain some insight into the Truth. We are obliged to directly refer to human sources to find more about the Truth and clear ambiguities and ‘flaws’ that may arise. According to this view, this must be carried out even if it results in disappointment and the conclusion that there is no truth and that there is no God, or there is more than one.

But if the contact is made without any strings attached - clearly and unambiguously - then it will be sound basis for the entire humanity’s firm belief and insight. And this foundation will be so firm for man’s entire reliance and faith to be placed on, and an unending source of enlightenment and guidance. With that, human sources will assume their true standing as only subsidiary in expanding man’s horizon in what may be his limited domain as afforded by his senses and mind.

Without the aforementioned firm foundation, man’s destructive disputes and differences are bound to rise to cataclysmic dimensions, shaking humanity to its foundations. There would be no solid codes or criteria with which to tell right from wrong. And any individual would be left to figure out for himself - based on his understanding, age, background, environment, and other variables - what is right and what is wrong, further adding fuel to the differences.

In such an atmosphere, man’s natural propensity for the truth is inevitably eclipsed by the multitude influencing factors surrounding him. In a false world of self-made whimsical elements and values man is lost in his own invented and improvised values. His world will be limited to this transient ephemeral life and the passing joys and pleasures of it. There are false values and beliefs contrived and devised by tyrants and oppressors and promoted to stifle the genuine Truth that by nature jeopardizes their illegitimate interests.

According to historical accounts - if nothing more - the Lord of the Universe, through His chosen prophets and their holy books, has talked to man. He has made revelations and inspirations to His prophets to guide and see man through the treacherous path that is his life. Again, based on tales and narratives - if nothing else - God has produced and presented proofs and irrefutable evidence every time He has called upon man to follow and join the Truth. The evidence has often been in the form of signs and miracles that the people had themselves asked for. And, once presented with the evidence and proof, they had no way but to believe. And if they kept denying, and kept on with their false ways and beliefs, they were condemned to damnation and punishment in this world and were destroyed. But if they believed, God forgave their past deeds and bestowed upon them His blessings. Today, of all those prophets - and the signs and miracles they worked - only narratives and historical accounts of a scant few, and the followers of much fewer, have remained. Historical accounts and narratives per se are no proof to the validity and genuinity of any of those faiths. This is not helped by the multitude interpretations and inferences made of their time and lives and the variability of the accounts. And through this variability of the accounts, there is bound to arise major discord between the accounts related by different narrators.

The regular followers of any religion are at first advocates of their faith essentially by birth. They have not pondered their faith, nor have they considered any other or exposed to one. They believe - at times devoutly - by the virtue of their birth and the belief of their ancestors and other people around them. They place their firm trust in their forefathers, especially their immediate parents, as well as the sages and scholars of their society. It is ironic and defies explanation why the sages and scholars of one society or people are not as much revered and accepted by other peoples and societies as their own. Every individual seems to go by the faith and belief that is most prevalent in his or her society. It is often permanent and is often one his forebears have passed on to him. Based on these beliefs, every individual dismisses the faith of another as false and their arguments and the teachings of their faith as sophistry and eroneous. Such ‘hereditary’ - and arbitrary - faiths are always lacking in one crucial requisite - divine message. With divine basis, plurality and variability of religions would be absurd and differences of opinion, preposterous. Divine religions, by the virtue of their divinity, are all one and the same. They cannot be different - much less in conflict - for they have been sent by the same God. And how would it even be conceivable that the same authority delivers conflicting decrees or teachings. And false beliefs are desparately lacking in a reference and criterion to prove themselves right - and, for that matter, the others false. They all base their arguments on grounds that hold validity to them, and to them only, not to others. And mere historical accounts and evidence are easy to dispute and no proof to others who do not believe.

Such false faiths and beliefs make it more difficult to promote the Faith of Truth and even get people to listen in such haphazard array of distractions that abound. Many people don’t even get to be exposed to the truth and are thus at the mercy of their own clans and scholars of their societies. And the scholars are bound to advocate what they believe is right, or what suits and serves their purposes better. And they are not likely to listen to any different beliefs or even hold dialogues with the ‘scholars’ of other faiths.

The inevitable result of this trend is nothing but an all-out aversion of many people of the world from any religion, that of their society and fathers in particular. This aversion provides grounds for false faiths and beliefs, particularly the ones advocating carnal pleasures and joy and appealing to the senses, to take root. This will inevitably result in an all-out atmosphere redolent of feelings of nihilism and the permissiveness that goes with it.

So, it is mandatory that there be solid and conclusive evidence for any divine religion - and there cannot be more than one - in order for it to gain wide acceptance. There has to be firm foundation for any belief if it is to be viable and stand the test of time. People are sound and rational and they cannot be fooled for long. And unless there is genuine credibility for any faith, there is no way any number of people follow it for long or accept it in the first place. So, there must be no hindrance to all, particularly to scholars, to study sources and principles of a faith. And they must have instant and complete access to the sources and references. It is mandatory for any genuine faith to be open to the questions posed to and the challenges mounted against it. And in the end, if it is genuine, it will come out unscathed.

Today, of all the remaining documents and charters of the Word of God, as they were revealed to His prophets, only the Quran that stands on its own in authenticity without the requiring any external evidence to support it. And there is no shortage of external evidence, historical or otherwise, pointing to the originality of the holy book. The book itself mounts challenges to those denying it and dares non-believers to bring a book - even a single verse - like it. And it has remained intact, and free from any distortion of any kind, as it was revealed to the Prophet Mohammad. It is at the same time as disarming as Moses’ stick and like Moses himself conveys and delivers the Word and Message of God in a more elaborate and detailed manner. According to this claim - and based on what the Quran contains - Allah has given man all he needs in guidance as to how to lead his life until the Day of Judgement when he will be held accountable and responsible for his deeds. So, on that day, man cannot plead ignorance for his transgressions and waywardness.

What is a miracle as all prophets worked - and to what end? They worked miracles, extraordinary feats, to disarm people and make them believe in their originality. Is the Quran any different? If it is, it is in its permanency and continuance. It keeps disarming people and leading them to the straight path. It is the final and the ultimate reason to lead people, after the time of the Prophet, for as long as he lives in this world. It guarantees the continuation of prophethood and obviates the need for any new prophets. And the Message being complete and finalized, no more messengers will be needed. Besides the challenges that the Quran itself has mounted to those who may doubt it, Muslims, too, adamantly contend that their Book is whole - not distorted - and, being the Word of God, unique and impossible to imitate. That is not the case with other religions. Neither the scriptures - the Bible or the Old Testament - nor their followers have any such contentions. This makes the issue simplicity itself. It boils down to the Quran being either the Word of God in its entirety - not a word less, not a word more, or like its ‘counterparts,’ it is open to challenge and doubt and thus not entirely reliable. If the Quran is not what it contends to be, then man is condemned to the confusion and uncertainty that afflicts much of humanity today. But if the Quran proves to be what it contends to be then it is only to be followed and obeyed. The only thing to be cleared is whether the Quran is, as it claims, the Word of God or not. Once that is settled, and if the Quran proves to be the Word of God and whole, the rest is indisputable. There is no questioning the details, for there is no higher authority than God Himself who could remotely question or dismiss His word. So, it will only remain for man to follow His orders and not dispute.

So, we will have to either challenge the genuinity of the Quran by producing something like it, as it itself has dared man to do, or otherwise give in and not say a word. For the challenge we will have to at least show that the Quran, like some other supposedly divine books, is of questionable authenticity and validity. Or we will have to prove that it has been tampered with and altered. Once we prove unequal to the task, there will remain for us only to believe and probe further into its mysteries and miracles and pore over them. It will then be the most definitive conclusion for any man to ever reach for it will lay the foundation of man’s belief throughout his life.

As for the challenge, the Quran has decisively declared that it will not be met. No individual will ever be equal to the task of producing a verse, let alone a whole set of verses, like those of the Quran. There is no outside impediment or hindrance for trying to meet that challenge. Any individual is at liberty to try, but it will prove a daunting undertaking not likely to bear any fruit. This alone is adequate proof for the authenticity of the book not being the work of man - even the Prophet.

As for delving into the Quran’s mysteries and miracles, and to find out and explain why it cannot be equalled, Muslim scholars have gone into great lengths. The results of their studies and their findings are compiled in interesting and very convincing volumes. But since many of researchers were already devout Muslims they did not think the challenges would ever be met; so, there is still plenty of room for more highly motivated sceptics to try their hand. And as far as the Quran is concerned, they will be more than welcome to try. For a Muslim believer the sheer firm trust in the Prophet’s veracity is proof enough for the Quran being authentic, the Word of God, and a miracle. No more proof than the word of a man known for his truthfulness will be conceivable. But it is still incumbent upon every Muslim, regardless of any distinction, to try his best to enlighten those who do not believe. This he or she must do through promoting and publicizing the facts of the Quran to those still in darkness and save them from ignorance and decadence. There are people who through the wrongs of oppressors and tyrants have long been held deprived from enlightenment and deliberately kept in darkness. They have been kept from this beacon of enlightenment and the beauty and light that is inherent in it.

It is the duty of all Muslims - especially Muslim scholars and clerics - to promote the Quran as the greatest miracle of an untutored prophet on earth. Such a belief lays the indispensable foundations for getting to know the Truth in all its aspects and the true meaning of perfection. With such an understanding and faith all contrasting notions of beauty and ugliness, friendship and hostility, and love and hate, among others, will assume their true meaning and position in man’s life. And all values and beliefs will take on their true and serious standing. And the values and abstract notions - long dorment and eclipsed - will come back to life again. And once they assume their standing in man’s life, they begin their function of leading man to that most coveted state of all, eternal happiness and bliss.

We believe, without any shadow of a doubt, that the Quran is the Word of God and is whole. There is not a word more, nor a word less, than was revealed to the Prophet Mohammad. Even the layout and the arrangement have not been altered, or it would have amounted to tampering . And we believe that it contains signs and miracles in its verses - and in its entirety - that point, among others, to its own genuineness. We adamantly believe that the Quran itself is the greatest proof to the existence of God - with multitude names as you might call Him - and that there is only one God with whichever His myriad names you call Him. It is through this confidence and certainty of the originality of the Quran that we can conclude that its contents are real and authentic. Through the Quran we get to learn the existence of previous prophets and their miracles. The Quran is whole and perfect, and does not spare any piece of insight and vision man requires in his pursuit of the truth and salvation. It is the ultimate in divine guidance. Through the genuineness of the Quran in its entirety we can conclude that its contents must be all genuine, including its narration of past prophets and the miracles they worked. With the Quran at hand, it is only a matter of reading and pondering for us to arrive at an understanding of the truth.

These are contentions that, with the help of God and placing our firm trust in Him and His might, we are set on proving and promoting to all people of the world.

With this on mind, and assuming the soundness of the claims and contentions, we are going to present the principles and tenets of Islam in a particular layout as a preliminary proposed plan and a first draft. The opinions of thinkers and scholars - pro and con - belonging to any religion and belief, will be welcome. It is not the right of scholars and thinkers alike but their responsibility to express their opinion on such a crucial issue. Through this exchange of opinions doubts and ambiguities will be cleared and the truth will come out as it has the propensity to. So, not only are we undaunted by opposing views, but we invite and accept them with open arms. And this will pave the way for us to present our reasons - and the verses of the Quran - to support our claims as every issue arises and brought up. By the same token, all Islamic faiths can present their viewes, along with clues and evidence supporting them and base their arguments on the Quran for a sound conclusion to be made.

Every line and segment of this layout, as is meant to present the principles and tenets of Islam, is in dire need of elaboration, explanation, and interpretation. This is a task for everyone to shoulder. This holds particularly true for Muslim scholars, devout sympathetic Muslims who thirst for knowledge and insight, and all those who are in search of a vision, to whatever religion or creed - or any religion at all - they may belong. It is incumbent upon them all to endeaver, to the best of their abilities, to compile and safeguard any knowledge an insight at all that they can gain, individually or in groups, and present and promote them.

We are prepared to shoulder this enormous undertaking as we are required by the virtue of our good will and understanding. It will involve planning, organization, methodology, general strategy and policies, in a thorough, orderly, and all-sided manner. It will entail great pondering and seeking council in order for the project to come out well, thorough, and foolproof, and if it is not to fall through. It takes concerted effort on the part of those involved in the various aspects of the task in order for it to be directed, controlled, evaluated, and executed correctly and well.

To this end, steps have been taken, and various plans and projects have been clearly defined, and many measures are under way. The methods and ways of doing things have been thought of and devised. Many strategies and executive policies that are required have been, to some extent, thought of and defined. Nothing has been spared in terms of sincerity and wholeheartedness. And in the name of Allah, and with relying on His help, the task has already got started and is well under way. The journey has begun.

This is the right way to the realization of Islamic unity and the thorough invitation of them to insight - and the righteousness that goes with it - and the promotion of Islam and Islamic thinking.

With this motion, a thorough basic understanding of the Quran and Islam is made possible, paving the way to a real understanding of Islam and essentially re-promoting and re-introducing Islam to the world. In this way, real Islamic society and government can be established and a global worldwide rule of Islam will be made possible. Hope that with the help of God and His blessing this great and sublime goal will be realized and God’s help will continue to sustain and maintain it. And it is heartwarming that this has been promised in the Quran by the Lord Himself. It is only a matter of time for that to come about; and it only takes praying, placing trust in God, patience, piety, endeaver, and jihad on the part of Muslims and solidarity among themselves and their solidarity with other believers and well-wishers, those who are truly looking for truth.

And this is your chance. We extend our hand in all sincerity and conviviality to get this sacred undertaking - a veritable jihad - accomplished and fulfilled. We also extend our hand in want of any help, sympathy, and sincere allegiance and friendship you can offer in fulfilling this task. May the Lord, the Master of both worlds, count us among the righteous and be pleased with us. And it is only through honest and sincere worship, obedience, that this can come about.

We shall welcome all the help and assistance we can get - with the help of the Almighty - in order to reach this goal. We would appreciate all the help we can get in different areas. The contributions should fall into one or more of the following categories:

Council and expert opinions.

Study and research.

Cultural and promotional assistance.

Directorship and managerial contributions.

Executive and operational assistance.

Credit and financial contributions.

Facilities and provisions.

Any other relevant and practical help.

Any individual, establishment, or group - belonging to any religion or creed - and any organization or group, regardless of any geographical or national distinction, will be welcome to offer help. They can contact us and announce their readiness specifying the kind of help they can offer. Their contribution can be arranged pending the nature of their offer and organization and agreements therein.

The goal is truly supreme and there is a long, hard, and treacherous way ahead. There are limits and perils, and obstacles and setbacks abound. The resources and time are scant, and the demands are staggeringly high. The way ahead is treacherous and natural weaknesses and imperfections are many. But Allah - in Whom we place our trust and invest our hope - is the Almighty, capable of doing anything. He is great, omnipotent, omniscient, and invincible. The whole Universe and whatever is in it are His, and under His command. He is the Master of the entire world of creation and continues to create what He wants. All it needs for any task to be made possible is securing His will and approval. That is all it takes. So, let us pray that He approves and wants what we want for it to be accomplished.

Now, the principles and tenets of the Faith of Truth, Islam, as can be understood from an initial cursory review of the Holy Quran, is hereby laid out as a first draft of a final presentation. It is an introductory measure and step, and there is a long way to go before that final goal can be reached.

In this presentation, we have laid out the principles and tenets of Islam in an orderly and organized fashion so that it can be understood by everyone. The emphasis has been on the common sources of insight and the universal inherent propensity of man for a deity to worship. Islam as a divine faith is based on an independent original source that is accessible to all who might be interested to gain insight into it, namely the Quran. It is a reliable intact source that is independent from any other and is unique in its every feature. This general presentation, in its organization and layout - as well as its content - is based on the Quran.

Any elaboration, expansion, interpretation, and inclusion to this presentation must be based on the Quran and other related sources. This is an undertaking that, God willing, will be fulfilled with the help of Muslim scholars, all Muslims, and any open-minded individual who seeks the truth and is genuinely in search of a vision.

1: THE PRINCIPLES AND SOURCES OF MAN’S INSIGHT AND FAITH:

The Quran is the lasting and eternal miracle for the entire humanity. It is the greatest miracle ever worked by a prophet. It is thus the ultimate evidence any rational and fair individual needs to believe. It is solid, conclusive, and permanent - and all man needs, in its entirety, to believe, follow, and lead a meaningful life.

The Quran, in the format and layout that it is now - without any distortion or rearrangement - was revealed to the Prophet Mohammad. It was then relayed and passed on - without any hampering - to us, as it will be to posterity.

The Quran is the Word of God for leading man in his entire journey of life.

The Quran is the Principle of principles and the ultimate charter of insight, belief, and guidance for man.

Any other source and guidance has meaning only if it is in line and accordance with the Quran, derived from, or inspired by it.

All man’s affairs and conduct - personal or social - are within the scope of the Quran, qualified or evaluated by it.

The Quran is the sole source and basis of Truth as it charters the word and will of God.

Allah is the Truth. Any being other than Him is to be dismissed as false or a manifestation of Him.

The word Tohid signifies monotheism and that there is no god but Allah.

The whole universe - the skies, the earth, and whatever there is between them - are His creations and belong to Him.

Man is God’s creation and belongs to Him.

Peoples, tribes, clans, societies, and all human groups are unified arbitrary entities only within the worldly life.

This world is passing and transient.

The afterworld is eternal.

The angels of God are the Lords agents, and they are conducting affairs of the universe and those of man on behalf of the Lord. They are at the service of God.

The Holy books are essentially the same for they have been sent by the same God. They all contain directives to man as to how to lead his life.

10- Prophets - provided they are divine, not false - are all messengers of God. They themselves practice what they preach and set perfect examples for their followers. They are the most devout followers of the teachings they convey.

4- THE PRINCIPLES OF VALUE AND TEACHINGS OF THE FAITH OF TRUTH, ISLAM:

The word Rab, meaning ‘Master,’ and ‘Owner’:

Allah is the sole Master and Owner of both worlds and man. And He is the only Deity to be worshipped. Meeting Him and joining Him, and meeting His contentment and satisfaction is the ultimate goal of every believer.

The word ‘esterja’a’ or returning: We are from God and unto him we shall return. Allah is the origin and base of every being and everything there is.

The word Besmellah (In the name of God, the Compassionate, the Merciful): Every act or effort is to be started by His name - and His name only - if it is to bear any fruit, and finish in His name with praise to Him for having made it possible.

The words of praise and worship: Al-Hamd-o-Lellah: Praise is only for Allah, and for Allah only. Sobhana-Allah: Allah is free from all evil and all fault. Allah is to be costantly praised, invoked for blessing, and worshipped.

The word of glorification (Allah-o-Akbar) and remembrance: Allah-o-Akbar: God is the greatest. La Elaha Ellallah: There is no god but Allah. Allah is to be constantly remembered as the greatest and the most glorious - and the sole God.

2- The word Abd: It is the word of bondage, man’s humility and servility (servitude and obedience) towards only God. And one who is servile towards Allah only and does good is the righteous servant of the Lord.

The word PRAISE or WORSHIP: Man is by nature a worshipper, and only Allah is worthy of every worship. Man is required - indeed obliged - to humbly worship God as his duty, and every other activity he does must be in line with his absolute obedience of the Lord as a commitment; it is an obligation. He is the Master of the both worlds.

The word afterworld: There is life after death and a Day of Resurrection. It is another world and another life altogether. Man’s ultimate aim in his worldly life must be preparation or that life after death. Man is to covet bliss and happiness in the afterworld. It is an eternal life - without end. The ephemeral life of this world is not to be the ultimate goal. It is not but a transient phase in the eternal journey of life.

The word WORLD: The world is the vale of tears and it is ephemeral. Worldly life is too short for man to depend on. It is only an opportunity and a stop in the eternal journey of life. It is a means through which man can attain and secure eternal happiness in the afterworld. It is only a stop not a destination. And what an opportune stop it is for in it man can gain salvation and make plans in preparation for that most fateful journey of all towards eternity. And it could be one of happiness and everlasting joy.

The word PEOPLE or UMMAH, meaning the global nation of Islam: Peoples, clans, tribes, societies, ethnic groups, and states, wherever they are, are heading - knowingly or otherwise - for that one final destination - where they already are - the Kingdom of God. It is a mystical and otherworldly journey. The universe is an open arena where man is allowed to roam free for a short period of time that is his life. Edification, spiritual ascension, education, all hardship and adversity, are all ways - and tests - designed to lead man to that ultimate eternal happiness in the promised intimate company of the Lord.

The word QURAN, THE BOOK OF ENLIGHTENMENT AND DELIVERANCE: The Quran is the charter of life, a beacon of guidance and salvation in the treacherous path to eternity that is this worldly life. It leads all humanity to the straight path and through it. With its conceptual and practical guidance, man can attain that seemingly unattainable eternal joy and happiness.

ANGELS, THE AGENTS OF GOD: The angels are constantly in worship and are praying for blessing and reward for the righteous. Gabriel, the trusted angel and the Holy Ghost, has played the medium of God’s message to prophets. And in the permanent cycle of life - in the ups and downs of life - come to the assistance of man, that who believes. Two angels, Raghib and Atid, are always minding man’s conduct and deeds.

PROPHETS, THE MESSENGERS OFGOD: Divine prophets are the chosen people assigned the vital task of conveying God’s Message to man as he is treading the straight path by intuition and inspiration. They enjoin piety and obedience on the believers if they are to attain the rank of the righteous. Mohammad is the Prophet of God. He has been the very last of God’s prophets - the Seal of the prophets - with Gods ultimate message for the entire humanity. He is a prized blessing of God to man. He is the perfect model and the epitome of righteousness for all man to follow. And one who follows in his footsteps is sure to reach that promised salvation for his part is the straight path. He defines all aspects of man’s personal and social life including governing body and state in an Islamic society.

The RIGHTEOUS: Pious believers, those who abstain from sins and transgressions, are the righteous and the saved ones. They are the ones who have found the way through following the Word of God and worshipping only Him. The preferences between them is based on the degree of their abstinence and piety, belief and worship, as well as their good deeds, and nothing else. Otherwise, all the righteous are equal in the eyes of God. All believers are comrades and their camaraderie shows in their social activities as they help one another.

The word SATAN or DEVIL: Satan is man’s eternal archenemy and nemesis, and for ever damned and cursed by God. Satan and his cohorts are constantly in the works tempting, deceiving, and misleading man from the straight path. The phrase of ‘esteazeh,’ ‘God save me from the deceit of the forever damned Satan,’ means that man must always be wary of Satan’s ways and means of deception. To this end, man must invoke God’s help, for without His help there is no way man can win his battle against Satan.

Any object of worship, save Allah, whether it is one’s ego and carnal desires or, for that matter, Satan himself, another human, an object or idol, or any immaterial or imaginary object of adulation and praise, are basically gods. They distance man from the straight path and monotheism and amount to infidelity, a mortal sin. Man is to worship only one God, and seek assistance from Him only. Even investing hope in anyone but Allah is infidelity. Many other things can become objects of worship for man. Satan is not alone in his cynicism and nefarious plots to mislead and deceive man. Tyrants, cynics, depraved and corrupt individuals, unbelievers and, for that matter agnostics, heretics, and apostates are all cohorts of, Satan conniving with him to lead man astray. The true believers and the righteous are their preferred prey as the disciples of Satan plan their satanic plots. And man, by falling for these nefarious temptations, incurs damnation without relief in Hell. The disciples of Satan will stop at nothing in carrying out their evil intentions. They are constant threats to all humanity - the believers and the righteous in particular - until the Day of Judgement. And they never stop or hesitate; they are determined. And man has to be on the lookout and circumspect to keep Satan and his advocates at bay. It takes conscious and active effort on the part of man to fend off threats posed by the Devil. And the Lord has promised to help the righteous. It is His will that truth prevail over evil. And the Lord is not likely to fall back on His promises. But nothing is to turn up or happen on its own accord as the rules of God hold. God helps only if man initiates.

Man, through his seemingly innate selfishness and egoism, is easy prey for vicious temptations and traps set by Satan. And he is prone to involving in transient joys and pleasures and satisfying his ephemeral carnal desires. And the more such desires are met, the likelier it is for man to indulge and drift into a state of oblivion and negligence. So, threats and danger lurk in every corner aimed at leading man astray from the straight path; thus, man has to be wary. It is mandatory that man be very careful and circumspect, for danger lurks at every corner and pitfalls abound. And this is serious, for it has to do with man’s eternal life, as opposed to his brief worldly life. Man could incur God’s wrath, His damnation, and subsequent punishment, through a variety of means. The non-believer - or one of little belief - through his denial, the tyrant through his wrongs, the malicious through his malice, and the cynic through his cynicism, all and all are in for damnation without relief if they don’t stop. If they do stop, however, things will be different. God is forgiving and merciful provided man repents and does his best to make up for his deeds. Remorse and restoration are keys to God’s forgiveness and deliverance.

The notions of PRAY and RELIANCE on God: Praying has meaning only if it is to God and reliance on the limitless power of God. A believer, by placing his trust in God and reliance on Him in all his affairs, guarantees his own success - and that of those for whom he prays - in all his undertakings and decisions. Treading the path of righteousness is sure to lead to happiness and prosperity.

The words PIETY and PERSEVERANCE: A believer is constantly making efforts to maintain his faith and insight, and to improve on them. And this he does with determination and vigour. A believer must also be constantly of service to the Islamic society - and willingly. Man, in his quest for insight and knowledge, must never be discouraged, lose patience, or give up. In his all-sided efforts and pursuits, man is to give all he has and never stop at anything. Life and property are meager assets to sacrifice in the way of sustaining one’s faith and upholding the word of Allah. The rule is for God - and for Him only. And the Rule of God is overwhelming and thorough. There are no limits to it whatsoever. And so must be man’s effort and endeaver in establishing and maintaining it within his society. No effort or means must be spared - nor any knowledge or reputation - in the way of upholding God’s will as promulgated in the Holy Quran.

The words PATIENCE and PRAISE: A true believer must have indomitable spirit and determination. He must be as patient as Job in life’s inevitable hardship and frustrations, and must never be discouraged or disappointed. To a believer, to be disappointed and lose hope is like turning one’s back to God. And man must be grateful to God and praise Him for all the blessings He has so generously bestowed on man. And through praise man will ensure the sustenance and continuation of such priceless blessings as health and security. The faithful will also exhort others to be patient and advocate perseverence and hope.

The words REMORSE and REPENTANCE: A believer must constantly be wary of his conduct and deeds and abstain from committing sins. He must also be remorseful for his transgressions and ask for God’s forgiveness. Man is not to be complacent or enamored of his wayward conduct, knowing that it cannot go on forever. No sin is trivial, and man is to repent from every sin. Repentance takes sincere remorse, humble lamentation, a vow to stop the wrong deed, and restore what one can of the past deeds. In this way repentance has been fulfilled, and rewarded by God’s forgiveness.

5-PRACTICAL CODES OF CONDUCT & WORSHIP OF A DEVOUT AND TRUE BELIEVER IN THE FAITH OF TRUTH, ISLAM:

Cleanliness:

Cleanliness of the body through avoiding filth and unclean things and cleansing them prior to - and in preparation for - worship and prayer. Cleanliness of the entire body and soul is mandatory for the words - and thoughts - of worship to take hold and meet the approval of the Lord. And cleanliness comes in different modes and aspects. It encompasses both literal and figurative meanings. Purity and cleanliness include those of the eyes - meaning looks, the ear - meaning hearing, the tongue - meaning speech, the stomach - what you eat, and all the other organs as they function by one’s conscious will. And the senses, as much as they are under man’s control, are to be guarded and controlled if one is to be admitted to the Kingdom of God through worship. The cleanliness and purity of the heart and the soul are of paramount importance if they are to be the seats of love, compassion, faith, sincerity, and all human virtues. They, too, are rites of passage to the Kingdom of God.

Prayer:

Saying the daily prayers is the culmination and climax of man’s humility and absolute obedience of that one great Being, the Lord, as much as the humble - and devout - man can afford. Also, other non-compulsory prayers, remembrance of God, the bendings and prostrations, piety, repentance and returning, all come as invaluable means helping man reach that ultimate coveted goal, deliverance and the company of the Lord. They amount to the outward manifestation of man’s faith and absolute obedience of man towards God, as they represent man’s hope and endeaver to be delivered from evil and gain salvation for He is man’s sole Master and Lord.

Fasting:

Fasting during the holy month of Ramadan is a great and invaluable opportunity for edification and cleansing of the body and soul and the fruition of man’s pursuit of salvation. Abstinence - the spirit of fasting - on other days in the other months, as well as seclusion for worship or spiritual retirement, are all means and media through which man can gain serenity and purity that are needed for man to achieve absolute concentration in performing his worship of God.

4- Hajj:

The holy ritual of Hajj is a symbolic representation and manifestation of man being in the continuous presence - and company - of the Lord. It symbolizes man’s freedom from evil - and from his own ego - and rebellion against Satan, nefarious deeds, despots, and idols. It symbolizes the unity of all Muslims through showing that they all praise the one and the same Deity. And the lesser Hajj or Omreh, as opposed to the Hajj proper or Tamatoa, is a rehearsal of man’s ultimate obedience of God and presence in the company of God, the Lord of the Universe.

Pondering & Contemplation:

Reciting the Quran - verse by verse and word by word - and pondering and poring over them thoroughly and as often as possible is in line with courtesy and divine injunctions and worship. Studying and pondering the signs and phenomena of the universe - on earth, in the skies, and whatever is between them - is mandatory if man is to come up with a vision. And it is incumbent on the humble man to ponder the grandeur of creation in order to come to an understanding of the consummate Creator and worship Him even more heartily and with greater humility and absolution towards that sole Master of the both worlds.

Edification and refinement of the soul from all evil in the way of moral ascension:

Freedom from all vices and abstinence from all sins and detrimental carnal desires and pride.

Justice - in the way of fairness towards others - and observing virtues and good deeds through concerted efforts aimed at refinement - both conceptual and practical - on the way of mystical and moral journey and ascension.

Enjoying the characteristics, states, behaviour, deeds, approaches, and communications, as well as the temperaments and principles of the righteous in dealing with people and in worshipping God.

Asceticism and abstinence from carnal desires on the way of mystical journey and ascension:

Through observing moral virtues, characteristics, states, behaviour, deeds, codes of conduct, and principles of the righteous in one’s encounters and relations. Having a cleansed and purified soul and self through asceticism and mortification - both general and specific - and through Gnostic journey and mystical ascension - based on specified codes, stages, orders, and manners. Attempting to upgrade one’s insight, knowledge, and belief - both mental and at heart - and acceptance of responsibility, management, and being of service in any way one can for the Islamic society and state and serving the people of the society. Being prepared to make the ultimate sacrifice, martyrdom, in jihad in defense of truth, and forfeiting one’s worldly life for want of that greater sublime bliss that is eternal and the coveted intimate company of the Lord on that fateful day of resurrection.

6-PRINCIPLES OF PROPAGATION AND GROUND LAYING FOR THE FAITH OF TRUTH, ISLAM:

It is incumbent upon every Muslim to propagate Islam through enjoining good and forbidding from evil to the best of his or her ability. And this practice should not be cursory, but thorough and overwhelming, involving the entire global nation of Islam. It must be well planned, well organized, and based on firm foundations.

The promotional and publicizing measures for the Faith of Truth, Islam, is practiced on several grounds and at different levels:

The introduction and all-sided promotion of the Quran.

The thorough practicing of enjoining good and forbidding from evil, first identifying and determining the different manifestations of evil and evil deeds and introducing them to the public.

Promoting and encouraging Gnostic progression - ways and rules of conduct - and ascension at all its levels, essential, moral, and mystical, and enjoining and exhorting them.

Thorough and all-encompassing introduction and promotion of security, defense, struggle, and Islamic jihad in all its manifestations and forms, and enjoining them on everyone.

Promotion and thorough propagation of Islamic society and government establishing and sustaining it, and developing it to entail all relevant affairs of the society as a whole.

It is incumbent upon the Islamic society and state, in the entire gamut and hierarchy it has, to uphold and promote Islamic way of life as enjoined by the Holy Quran and required by all Muslims to follow and obey.

7-PRINCIPLES OF THE SOCIETY & GOVERNMENT IN THE FAITH OF TRUTH, ISLAM:

The principle of Islamic unity and brotherhood. All Muslims - true believers - are, according to the Holy Quran, equal and brothers. And they are all parts of one entity.

The principle of establishing - and keeping - law and order, security, coordination, development, prosperity, justice, and overall progress of the Islamic society, as well as establishing Islamic government and system. All-encompassing Islamic jihad and struggle against infidelity and corruption. Security and peace within the society and defending the Islamic society and system against all foes. Defending the wealth and the resources of the Islamic lands. Establishing a just Islamic tax and charity system.

The Principle of Islamic Rights: Establishing, keeping, and expanding personal and social rights according to the codes set by Islam and under Islamic rule.

Non-Muslims under Islamic government have the right to their positions and possessions and enjoy all social rights without being required to take part in jihad, but they cannot take part in the government. They are required to abide by the laws of the society and special laws concerning them. They are free to practice their religions.

The Principle of Council and Democracy in Islam: The basis of government and decisions of public and social affairs in Islam is public council and Muslims’ opinion and votes. The principle of settling disputes and disagreements among Muslims is council and Muslims’ votes.

Muslims in an Islamic society take part in the Islamic Governmental and social positions according to their merits, including piety, wisdom, knowledge, reputation, and the like. Those with greater merits and capabilities have the right to higher governmental positions and making more important decisions.

The councils making decisions of governmental and social nature are made up of equal and homogeneous members of near-equal status according to the type of decision they are to make. They all share the merits of being of better piety, wisdom, knowledge, experience, and reputation.

The Principle of Hierarchy of Power: The hierarchy of power in Islamic government and system is based on the degree of piety, capability, wisdom, knowledge, and reputation of the individuals.

The highest religious authority in theoretical and practical religious matters and issues, expediency of the society and government, and settling of differences and disputes among Muslims, in matters of values, personal and social behaviour is the Supreme Council of Muslims. The council is made up of the greatest religious personalities and experts with the accompanying traits of belief, piety, justice, courage, knowledge, wisdom, experience, and religious insight. The public in general as well as committees and groups of religious experts appoints them. The members of the council are of equal standing according to the merits mentioned above and none is considered to be superior to the other. If they all come to a consensus, however, of one individual of singular and exceptional qualifications far superior to the rest, that individual alone takes the place of the rest. He must be of incomparable piety, knowledge, wisdom, courage, knowledge, and other merits mentioned above.

The highest government authority of Muslims is the Guardianship or the Supreme Leader of the people who is a member of the Council mentioned above and is appointed by it. All the experts have come to the consensus regarding the individual’s singular qualifications for the supreme position.

8-THE PRINCIPLE RULES OF THE WORLDLY LIFE IN THE FAITH OF TRUTH, ISLAM:

Man, in his worldly life, encounters many issues and needs. Each individual tries to come to terms with these issues, and fulfill his needs, according to his or her insights and understanding. Decisions are made - and carried out - based on those same principles.

This world is the template and setting on which we build on our eternal life through refinement of our spirit and doing good. Man is mortal in this world, but will eventually be resurrected on that anticipated day and will be held accountable for his conduct and deeds in this world. And they are to reap the crop they sowed in their worldly life. Those who have been of no faith, and who have denied the Truth, committed wrong and corrupted the land are not to reap but torment and punishment. They are in for severe damnation without relief in Hell. But those who believed in the one and only God and did good are to reap reward - bliss and happiness - without end, in the promised Paradise. Therefore, this world is the only place where man can attain the fulfillment of his most coveted position and place in the afterworld. So, living this life is the most crucial phase of the eternal life of man. Our life in this world determines our life in the afterworld. Company of the Lord and the coveted Paradise is by no means far away for the man still living on earth. On can experience a semblance of that company - or the real thing - even in this world through constant remembrance and obedience of God. That will be preparation for that basking eternally in the blessing of the Lord. But, compared to the blessings and bliss of the other world, the pleasures and gifts of this world are so meager and ephemeral as to not merit more than a brief stop. In this short stop one should get prepared to make for that final fateful trek. How worthless - and what a waste - it is to spend this brief stay in the company and at the service of tyrants and Devils incarnate at the extortionate price of incurring God’s wrath and nearing oneself to damnation without relief in Hell. So, it is crystal clear and only common sense that the best thing that we can do is making this world a better place to live in order to sow the seeds of deliverance and salvation on a more fecund land. This world is a great passage and the ideal conduit to reach that end everyone covets in pursuit of eternal bliss and happiness. That will be the only ideal end to the mundane life of this world. In other words, whatever we do in this world will have bearing on our life in the other world. And we should try to figure out that connection in order to fulfill all our obligations as regard His will in order to secure that ultimate achievement, paradise, for our eternal life. And to that end, we should seek only His satisfaction and contentment. Anything that we do in this world that may distance us from God or His remembrance will, in the end, turn out to be unwise, futile, and a terrible waste. We might needlessly waste our life and what we may have already saved for our future.

Based on this logic and in order to make this world a better place to live while making the most of what meager - compared to paradise - legitimate blessings this world has got to offer, the Holy Quran has precious guidelines for living this worldly life that are partly summarized as follows:

Establishing, sustaining, and promoting the personal safety, financial security, and that of values and beliefs of ourselves and those in some way related to us.

Establishing, sustaining, and promoting the safety, financial security, and the protection of the values and beliefs and other rights of the society at large. Also securing the rights and power of the Islamic system.

Making an honest and decent life and livelihood for ourselves and those dependent on us.

Marriage and starting a family where honest and pious children are raised and one’s progeny is sustained and secured.

Starting and establishing a worldly life in line with happiness and prosperity in both worlds.

Good and wholesome nutrition.

Appropriate and decent outfit in accordance with the time of year, the weather, sightliness, the dress code, as well as comfort and suitability.

Appropriate and comfortable accommodation catering for privacy, safety, comfort, and relaxation of the family.

Adequate rest and sleep.

Suitable healthcare and medical care for the physical and mental wellbeing of the whole family.

Adequate hygiene and cleanliness, as well as sightliness and presentability at the personal and environmental level.

Good climate, good lighting and energy, good soil, and appropriate and suitable environment and living conditions.

Adequate and suitable transportation.

Necessary and suitable communication and information.

Observation of bonds of relationship, fulfilling family obligations, kind and affectionate relationship and manner of speech with the parents, the spouse, and the children, as well as more distant relatives, friends and colleagues, and all Muslims, other believers in divine religions, and all the oppressed and the needy according to the best of one’s ability and means.

Philanthropy and giving to those in dire need, as well as kindness and generosity to those of singular merit according to the exhortation of the Quran, such as the parents, the spouse, the children - the next of kin, the relatives, and last but not least the neighbours.

Necessary education and acquiring specialized knowledge in scientific, artistic, and technological fields, according to their use one’s interest and preference. And the conducting of research and studies as may be required or of interest.

Travel and journeys, gaining experience and knowledge through observing places and people. Getting to know past nations and societies through studying their history and background.

Licit and legitimate pleasure and enjoyment through benefiting from worldly gifts without encroaching on others’ rights and in moderation. And thanking and praising the Lord for all his blessings. Benefiting from the legitimate carnal and material blessings as much as it does not get in the way of our remembering Allah and following his orders.

Attending to our other activities of interest as may be recreational, utilitarian, or practical as much as it gives relaxation, peace of mind, happiness, energy, or promotes health, physical and mental ability. These, too, must be done in moderation - without overdoing them - and without spending so much time on them that they interfere with our other daily social activities. They must be in line with our values and not violate our codes and not ruin our otherworldly pursuits. They must not distract us from our remembrance and praise of the Lord. They can be arts, sports, games, festivals, social meetings, ceremonies, and innocuous social customs and activities.

The point that must always be borne in mind is that the ultimate goal of all our life is following God’s orders and not incurring His wrath. All our activities must be in line with obeying and worshipping Him.

The public setting and ambience of the Islamic society must be free from sexual ideation and stimuli so that people can get on with their public lives. They must also be able to concentrate on their trek of life as outlined by the Lord. The ambience must cater for the remembrance of the Almighty without any distractions.

The real - and eternal - pleasure and happiness, real success and accomplishment, is only at the intimate company of the Lord in heaven. It is only that company that defines happiness and salvation.