Reason, and not external rites, guides life in Islam

Reason, and not external rites, guides life in Islam

THE teachings of the Holy Quran are in consonance with the dictates of reason. In fact, the Holy Book often invites attention to rational faculty by such words as "Do you understand? Do you not reflect? There are signs in this for people who reflect; ... that you may ponder" (Quraan - 16: 11, 13, 65, 67, 69). Hartwig Herschfield praises the captivating qualities of the Holy Quran in these words: "It spoke so powerfully and convincingly to the hearts of its hearers as to weld hitherto centrifugal and antagonistic elements into one compact and well-organised body."
The German philosopher, Goethe, has spoken of the Holy Quran in these words:
"The (Holy)Quran is unapproachable as regards its convincing power. How often we turn to it (the Holy Quran), it soon attracts, astounds, and in the end enforces our reverence. Its style, in accordance with its contents and aims, is stern, grand, forcible - truly sublime. Thus the Holy Book will go on exercising through all ages a most potent influence."
The fundamental articles of faith in Islam are not couched in dogmatic terms. If one were to examine those five articles in the light of reason one would surely find them reasonable.
Henry Stubb of Oxford has been fair and just to observe:
"Their religious duties were plainly laid down, which is the cause that they are duly observed; and are in themselves very rational."
Prophet Muhammad's (peace be upon him) role in the propagation of Islam is not to remind people merely by threats of punishments or promises of rewards in the life to come; his mission in the light of the Holy Quran is to reason out with and remind them of previous scriptures: "... And We have sent down to you the Reminder (that is, the Holy Quran), so that you may make clear to the people what has been sent down to them, and so that they may reflect" (Quraan - 16:44).
The keynote of his whole life was to show that what Islam taught can be practised by a human being. He denied the divinity of his person, and disapproved of any superstitious practices. In the face of great dangers, the holy Prophet acted with the prudence of the ordinary man, instead of acting like a fatalist and waiting passively for the help of Allah.
He stopped to dig trenches together with his followers in the desert sun.
In his everyday life he was neither ascetic nor given to access of pleasure. He advised his followers: "Keep fast and break it and stand up in devotion in the night and have sleep, for your body has a right over you, and your eye has a right over you, and your wife has a right over you, and the person who pays you a visit has a right over you".
When asked by Syedna Ali what was his concept of life, the holy Prophet replied: "Knowledge is my capital, reason is the basis of my religion ... remembrance of Allah is my company, confidence is my treasure, anxiety is my companion, science is my arm, patience is my robe, contentment is my booty, modesty is my pride, renunciation of pleasure is my profession, certitude is my food, truth is my intercessor, obedience is my grandeur, struggle is my habitude, and the delight of my heart is in prayer." Every Muslim is encouraged by the Holy Quran to pray: "My Lord, increase me in knowledge."
The holy Prophet himself said in support of the above injunction: "Seeking knowledge is obligatory upon every Muslim, man and woman." The pursuit of knowledge and the democratisation of such pursuit is regarded by Islam to be a foundation of an Islamic society.
"He who goes forth in search of knowledge is in the way of Allah till he returns." This injunction to seek learning is a distinguishing greatness of Islam as a religion which can inspire mankind. Islam, confident of its truth, is not afraid of the independent attitude of mind of its followers.
The holy Prophet once said: "My people shall never be unanimous in an error." Islam trusts in the intellectual ability of its scholars to seek truth, and it has no fear that any scientific discovery would run counter to its truth. On the contrary, Islam exhorts its followers to travel widely in the exploration of the secrets of the world.
Rationality has a dominant role in the doctrine of Islam. It is this feature that claims for it the title of the most up to date religion in the world. It is also this reasonable characteristic that justifies its Prophet's role as the 'last' one. The holy Prophet has left after him a system of religion which is founded not merely on dogmatic belief, but rather on the divine revelations of Allah reinforced by reason. The divine revelation which survives, without even least alteration in the Holy Quran supplies all the essentials upon which reason builds a system.
The conduct of the holy Prophet is the practical manifestation of the application of the principles laid down in the Holy Quran. Reason, not external rites, guides the life in Islam. Deeds should be invested with conviction, not left to comply with the mere external performance of rules, or rather the letter of the law.