Overview (Verse 3)

Prohibited Meat
 
The sūrah now begins to give the details of the exceptions made in the first verse of cattle that are lawful to eat: “Forbidden to you are carrion, blood, the flesh of swine; and that over which any name other than God’s has been invoked; and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, except that which you may have slaughtered when it is still alive; and [forbidden to you are] animals that have been slaughtered on idolatrous altars. And [forbidden also] is the division [of meat] by raffling with arrows; for all this is sinful. Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” (Verse 3)
 
The first three types: carrion, blood and the flesh of swine are mentioned as forbidden in verse 173 of Sūrah 2, The Cow. We commented on this prohibition in our discussion of this verse: Vol. I, pp. 182-4. Whether human knowledge will eventually be able to determine the reasons for this prohibition or not, Divine knowledge has made it clear that these types of food are unwholesome. This is all that we need to know, because God only forbids what is evil and what harms human life in one way or another, whether such harm is known to man or not. Human knowledge remains limited. It does not know everything that causes harm and all that is useful.
 
Animals on which a name other than that of God has been invoked are forbidden to eat because such a practice is essentially contrary to faith, which is based on the fact that Godhead belongs to God alone. The first thing that follows from this acknowledgement is that the purpose behind every intention and action must be the pursuit of God’s pleasure and that every step is made in His name, which is invoked before every action. Therefore, when the name of anyone other than God is invoked at the slaughtering of an animal, and indeed when no name is mentioned at such slaughter, the flesh of that animal is forbidden to eat because such an action is basically contrary to faith. It is in this moral respect that it is unwholesome and, therefore, added to what is physically unwholesome such as carrion, blood and pork.
 
Animals strangled in one way or another, or beaten or gored to death, or killed by a fall, or savaged by a beast of prey, are all types of carrion. Unless these are caught when still alive and slaughtered in the proper Islamic manner, they are forbidden meat. These details are given here in order to remove any suspicion that these may have a separate ruling. Scholars have spoken in detail on these and given different rulings with regard to “slaughter”, and when an animal is deemed to have been slaughtered. Some scholars consider that if an animal has suffered an injury inevitably leading to its death, it cannot be made lawful even when it is slaughtered before it dies. Other scholars consider that such a slaughter, when the animal is still alive, is appropriate, regardless of the type of injury. These details may be referred to in books of Islamic jurisprudence, or Fiqh.
 
Before Islam, there were idols in the Ka`bah where the unbelievers used to slaughter their animals. They also used to throw some of the blood of their slaughtered animals on these idols. Animals slaughtered on such idolatrous altars, wherever they may be, are forbidden because of the place of their slaughter, even though the name of God may have been mentioned at the time of slaughter. The action itself is idolatrous.
 
Of the types of meat that are made forbidden in this verse there remains the one concerned with the divining of arrows. These arrows were used in pre-Islamic Arabia in order to decide whether to undertake a certain action or not. Different reports suggest that either three or seven arrows were used, with each indicating a different action. The same arrows were also used in gambling, and to divide the meat of the camel offered for gambling. Every one of the gamblers had an arrow. The arrows were mixed and one is drawn. The person whose name was given to that arrow would take the amount of meat apportioned to it. God has forbidden resorting to arrows for dividing anything and using these arrows for any division because it is just a type of gambling, and all gambling is strictly forbidden. He has also prohibited eating the meat divided in this manner.
 
“He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” A person who is so hungry that he fears for his life may eat of any of these forbidden types, as long as he does not intend to do what is forbidden and commit a sin. Scholars have given different rulings on how much one is allowed to eat: is it only what is sufficient for someone to stay alive, or is one allowed to eat one’s fill? Alternatively, can people in this predicament save something for other meals if they fear that they may not find food that is permissible? We need not go into these details here. It is sufficient for our purpose to understand that this religion of ours always allows for what is easy, and always gives situations of necessity the sort of rulings ensuring that no affliction is caused to its followers. In the end, matters are left to clear intention and to being conscious of what God requires of us. A person who is driven by an extreme situation to eat of these forbidden types, having no intention to commit a sin, will suffer no punishment. Instead, they will find that God is certainly Much- Forgiving, Merciful.
 
Perfection at its Best
 
So far we have discussed the details of forbidden food as detailed in this verse. The verse, however, also includes other statements that require proper discussion.
 
Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. (Verse 3)
 
This statement, which comes in the middle of a detailed account of which meat is forbidden to eat, was the last statement of the Qur’ān to be revealed. It declares the completion of the message of Islam and that its blessings have been brought to their full. `Umar, the Prophet’s Companion endowed with a keen insight, felt that the Prophet’s remaining days on earth were numbered. He had discharged all his duties and conveyed his message. He was certain to be called to his appointment with God. `Umar’s eyes were tearful as he felt the approach of that departure.
 
These great words come within a verse which has as its subject matter the prohibition of certain types of animal food, and within a sūrah which has the detailed purposes we have already mentioned. What we understand from this is that Divine law is a single and complete whole that cannot be split into separate parts. Its provisions may tackle the concept of faith, or acts of worship, or permissions and prohibitions, or social regulations and international relations, but they are all of equal value. In their totality they constitute the religion God describes in this verse as having been perfected by Him. Moreover, it is the blessing of which He has bestowed a full measure on the believers. They represent the code of living God has chosen to be implemented by His servants. To reject any part of this code is to reject it all, and to reject the Divine faith altogether.
 
We have previously stated that to reject any part of this code, which God has been pleased to vouchsafe to the community of believers, and to substitute for it something made by man has only one clear meaning, namely, that Godhead is denied to God and its attributes are given to human beings. This is a rebellion against God’s authority on earth and a claim of Godhead, since its main quality, i.e. the authority to legislate, is given to someone other than God. This means a rejection of Islam altogether.
 
“Today, the unbelievers have lost all hope of your religion.” (Verse 3) They have reached a point of despair and realised that they cannot distort or detract from this religion or invalidate it when God has made it perfect and guaranteed to preserve it. They may defeat the Muslims in battle or ain mastery over them for a period of time, but they can never vanquish this religion. It is the only religion that has been preserved against all factors of corruption and distortion. Its enemies have tried very hard to distort and to scheme against it, and its people were at times totally ignorant of its truth. But God never allows the earth to be without a group of true believers who recognise the truth of this faith and who dedicate themselves to its advocacy. Islam remains with them fully understood and preserved until they hand it over to the next generation of true believers. God’s promise that the unbelievers’ despair of vanquishing this religion will always come true.
 
The believers are then addressed, “Have no fear of them, then, but fear Me alone.” (Verse 3) The unbelievers can never detract from the essence of this religion. Nor can they gain the upper hand against its advocates, unless these deviate from it and no longer give, through their action and behaviour, a practical translation of its method of living. In other words, they abandon the duties it assigns to them and neglect to fulfil its provisions in their way of life.
 
This Divine directive given to the Muslim community in Madinah does not apply only to their generation. It is addressed to the believers at all times and in all places. It is a directive to the believers who willingly accept the religion God has chosen for them, in its totality, and implement it as a constitution covering all aspects of life. It is these who are the true believers.
 
“This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” (Verse 3) The day on which God revealed this verse during the Prophet’s pilgrimage of farewell was the day when this religion attained its perfection and no room was left for any further improvement. The greatest Divine blessings were bestowed on the believers in full measure by giving them this all-embracing and comprehensive code. Islam as a faith and religion was chosen for them by God. Therefore, anyone who finds it unacceptable as a way of life actually rejects what God has determined to be the proper faith.
 
Grace Abounding
 
This is a highly inspiring statement. We may contemplate it for a long while without exhausting the essential facts and profound directives it contains or the duties and obligations it assigns.
 
The first thought that flashes in our minds dwells on the perfection of this religion. What does a believer see when he looks at the procession of faith that started ever since the early days of human life, led by God’s messengers, the first of whom was Adam (peace be upon him), down to Muĥammad, the last of all Prophets conveying God’s final message to mankind? He sees a noble procession enlightened by Divine guidance and bringing light to mankind. He also sees clear landmarks defining the way. But he realises that every one of God’s Messengers was sent to his own community and every message was meant for a certain period of time, with the exception of the last Messenger and the last message. Each message was addressed to a particular community living in a particular environment. Hence, each was adapted to certain conditions. It is true that all of them called for submission to God alone, because that is the essence of the Divine faith. They all required that Divine instructions be faithfully followed, in an attitude of complete obedience to God alone, because this is the essence of Islam in its broader meaning of surrender to God. But each one of them had its own code suitable to the prevailing conditions of its community at the particular time in which it was revealed.
 
When it was God’s will to conclude His messages to human beings, He sent the last Prophet with a message to mankind, not to a particular community or a particular period. This message addresses the very nature of man which remains the same in all periods and across all communities: “This is the natural disposition which God has instilled into man. No change shall be made in God’s creation. This is the ever true faith. “ (30: 30) This message contains a law addressing all aspects of human life and lays down basic principles and guidelines for those aspects which change according to the time and the environment, as well as detailed regulations for those that remain constant throughout all periods and communities. With such general principles and detailed regulations, this law regulates human life from the time of the revelation of this message to the end of human life. All directives, laws and controls required to help human life to develop and prosper are given within this framework.
 
When all this has been established, God tells the believers: “This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” (Verse 3) Thus, the faith and the law have been brought to perfection, since the combination of both constitutes religion. No believer may then imagine that religion, in this sense, requires any addition or complement to improve on it, or needs some modification or adaptation to suit local conditions. No one who entertains such thoughts is a true believer; for a believer accepts what God says and is satisfied with His choice. The law of the particular time in which the Qur’ān was revealed applies to all time because, according to God’s own statement, it is the law of the religion revealed to mankind to be implemented by all communities for the rest of time. The detailed regulations and laws will remain the same, while the basic principles constitute the framework within which human life develops and progresses. When the framework is broken, man abandons faith altogether.
 
This religion, including this particular legal code, has been chosen for man by God, man’s Creator who knows His creation well. Anyone who says that yesterday’s law cannot be implemented today claims to know man’s needs better than God. Secondly, a believer is bound to reflect on the fact that God has bestowed the full measure of His blessings on believers when He perfected their religion for them. This blessing represents not only a rebirth of man, but also the fulfilment and purpose of his existence. Man led a life of insignificance prior to knowing his Lord and Creator, the universe and his position and role in it. All these are defined for him by Islam, the religion his Lord has chosen for him. Before man’s liberation from submission to other creatures to attain the state of submission to God alone, and before the attainment of true equality in human life through a law devised by God and supported by His authority, man could only lead a life next to non-existence.
 
Indeed, his new knowledge of these great facts as established by this religion of Islam was the herald of man’s new birth. Without this knowledge man could be no more than an animal or, at best, a prospective human being still in the process of formation and moulding. Only through acquiring this knowledge does man attain his most perfect position which is far removed from all man-made concepts that might have prevailed during different periods of human history.
 
Blessings in Full Measure
 
Islam gives man a concept of faith which requires him to believe in God, His angels, revelations, messengers and the Day of Judgement. As he formulates this concept, he leaves the realm of animals which comprehend nothing beyond the extent of their senses to an area which extends well beyond the realm of human perception. Thus, man can comprehend the physical and the metaphysical, the perceptible and the imperceptible. As man acknowledges God’s oneness, he is liberated from submission to any authority other than that of God. He feels that he cannot be enslaved by any power other than that of God. He is equal to, if not nobler than, any other creature. It is to God alone that man addresses his worship, from God alone he receives his laws, systems and constitution, on God alone he relies, and Him alone he fears. Through the Divine way of life, laid down by Islam, all human power is dedicated to achieve goodness and to improve life. Thus, he is elevated above the standard of animals, or the fulfilment of desires.
 
Only a person who has known the true nature of the life of darkness, or jāhiliyyah, (which is the Islamic term for any system not based on Divine revelations) and its oppressive concepts and chaos can appreciate the fact that only through the implementation of Islam does man enjoy the full measure of God’s blessings. A person who has experienced a life of error, loss and chaos following hollow concepts can fully appreciate the blessing of faith. When one reflects on the suffering that results from tyranny, confusion and total lack of balance in all sorts of systems human beings devise for themselves, one can state with absolute conviction that life with faith and with the implementation of the Islamic system is the greatest blessing we may enjoy in this world.
 
The Arabs who were first addressed by the Qur’ān were quick to appreciate its significance, because it told them of their own experience. In matters of faith, they were at the lowest depth of ignorance, believing in idols and considering angels, jinn, stars and forefathers as deities equal to the Supreme Lord. With Islam, they came to know what it meant to believe in the One God who has power over all things, who sees all and knows all, and who is at the same time fair, compassionate and merciful. He is close to everyone and answers everyone. There is no intermediary between Him and any one of His servants. In this way all of us have been liberated from all forms of tyranny, whether that of chiefs, priests or superstition.
 
The Arab social make-up established a distinction between different classes and allowed everyone with power to tyrannise others. Indeed, to all Arabian chiefs, regardless of their relevant positions in the strict tribal hierarchy, oppression was synonymous with dignity and high position. An Arabian poet described the weakness of someone he was castigating in these terms: “His tribe are never unfaithful to their trust and never try to take the smallest of articles unfairly”. `Amr ibn Hind was an Arab chief when he imposed his rule that he would only talk to people from behind a screen. He further considered it impudent for tribal chiefs to refuse that their mothers serve in his palace. Al-Nu`mān ibn al-Mundhir, another Arabian king, was so dictatorial in his rule that he chose a day for pleasure when he gave his bounty to all and sundry, and chose a day for displeasure when he killed everyone he met that day from morning till evening. Examples of such class tyranny in Arabia abound.
 
In the days prior to Islam, infant girls were buried alive in Arabia; women suffered much injustice; drinking, gambling and indecent sexual practices were common. Abuse of women, revenge killings, assault, stealing, and looting were characteristics of Arabian life; but these went hand in hand with disunity and weakness before any external enemy. Arabian tribes were quick to fight one another, but when the Abyssinians launched an attack with the aim of destroying the Ka`bah, all tribes took a defeatist attitude.
 
It is from such depths of iniquity that Islam rescued the Arabs, moulding them into a nation, one capable of assuming the leadership of all mankind. It was the same generation of Arabs which lived in the depths of ignorance and darkness, before it experienced life at the top as envisaged by Islam. Hence, they were quick to fully appreciate the significance of the Qur’ānic statement: “This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” (Verse 3)
 
The Choice Religion
 
Finally, a believer is bound to reflect on the fact that it was God who chose Islam as a faith for him. This then is a manifestation of God’s care and love for this nation. It is He Himself who has laid down its code of living for it.
 
These words place a heavy burden on the shoulders of this nation whereby it must prove itself equal to this great Divine care. No! I pray God for forgiveness. Nothing that this nation in all its generations can give will match the care God has taken of it. People can only do their utmost in acknowledging God’s grace and praising Him for it. In this way, they show that they are aware of their duty and try to fulfil it as best they can, seeking God’s forgiveness at the same time for any slips or failures.
 
The fact that God Himself has chosen this religion for the Muslim nation requires Muslims to appreciate the value of this choice and to exert every effort to implement God’s choice in their lives. How foolish and miserable it would be of anyone to ignore, or indeed reject, what God has chosen for him and to try to establish for himself a way of life different from that laid down by God. Such an attitude is nothing short of a ghastly and punishable crime. Its perpetrator cannot escape scot- free when he rejects God’s choice. God may leave those who have never known Islam to do what they like for a period of time. As for those who have known Islam and rejected or abandoned it, choosing for themselves other methods of life, these will deservedly suffer the results of their choice.

Overview (Verse 3)

Prohibited Meat
 
The sūrah now begins to give the details of the exceptions made in the first verse of cattle that are lawful to eat: “Forbidden to you are carrion, blood, the flesh of swine; and that over which any name other than God’s has been invoked; and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, except that which you may have slaughtered when it is still alive; and [forbidden to you are] animals that have been slaughtered on idolatrous altars. And [forbidden also] is the division [of meat] by raffling with arrows; for all this is sinful. Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” (Verse 3)
 
The first three types: carrion, blood and the flesh of swine are mentioned as forbidden in verse 173 of Sūrah 2, The Cow. We commented on this prohibition in our discussion of this verse: Vol. I, pp. 182-4. Whether human knowledge will eventually be able to determine the reasons for this prohibition or not, Divine knowledge has made it clear that these types of food are unwholesome. This is all that we need to know, because God only forbids what is evil and what harms human life in one way or another, whether such harm is known to man or not. Human knowledge remains limited. It does not know everything that causes harm and all that is useful.
 
Animals on which a name other than that of God has been invoked are forbidden to eat because such a practice is essentially contrary to faith, which is based on the fact that Godhead belongs to God alone. The first thing that follows from this acknowledgement is that the purpose behind every intention and action must be the pursuit of God’s pleasure and that every step is made in His name, which is invoked before every action. Therefore, when the name of anyone other than God is invoked at the slaughtering of an animal, and indeed when no name is mentioned at such slaughter, the flesh of that animal is forbidden to eat because such an action is basically contrary to faith. It is in this moral respect that it is unwholesome and, therefore, added to what is physically unwholesome such as carrion, blood and pork.
 
Animals strangled in one way or another, or beaten or gored to death, or killed by a fall, or savaged by a beast of prey, are all types of carrion. Unless these are caught when still alive and slaughtered in the proper Islamic manner, they are forbidden meat. These details are given here in order to remove any suspicion that these may have a separate ruling. Scholars have spoken in detail on these and given different rulings with regard to “slaughter”, and when an animal is deemed to have been slaughtered. Some scholars consider that if an animal has suffered an injury inevitably leading to its death, it cannot be made lawful even when it is slaughtered before it dies. Other scholars consider that such a slaughter, when the animal is still alive, is appropriate, regardless of the type of injury. These details may be referred to in books of Islamic jurisprudence, or Fiqh.
 
Before Islam, there were idols in the Ka`bah where the unbelievers used to slaughter their animals. They also used to throw some of the blood of their slaughtered animals on these idols. Animals slaughtered on such idolatrous altars, wherever they may be, are forbidden because of the place of their slaughter, even though the name of God may have been mentioned at the time of slaughter. The action itself is idolatrous.
 
Of the types of meat that are made forbidden in this verse there remains the one concerned with the divining of arrows. These arrows were used in pre-Islamic Arabia in order to decide whether to undertake a certain action or not. Different reports suggest that either three or seven arrows were used, with each indicating a different action. The same arrows were also used in gambling, and to divide the meat of the camel offered for gambling. Every one of the gamblers had an arrow. The arrows were mixed and one is drawn. The person whose name was given to that arrow would take the amount of meat apportioned to it. God has forbidden resorting to arrows for dividing anything and using these arrows for any division because it is just a type of gambling, and all gambling is strictly forbidden. He has also prohibited eating the meat divided in this manner.
 
“He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” A person who is so hungry that he fears for his life may eat of any of these forbidden types, as long as he does not intend to do what is forbidden and commit a sin. Scholars have given different rulings on how much one is allowed to eat: is it only what is sufficient for someone to stay alive, or is one allowed to eat one’s fill? Alternatively, can people in this predicament save something for other meals if they fear that they may not find food that is permissible? We need not go into these details here. It is sufficient for our purpose to understand that this religion of ours always allows for what is easy, and always gives situations of necessity the sort of rulings ensuring that no affliction is caused to its followers. In the end, matters are left to clear intention and to being conscious of what God requires of us. A person who is driven by an extreme situation to eat of these forbidden types, having no intention to commit a sin, will suffer no punishment. Instead, they will find that God is certainly Much- Forgiving, Merciful.
 
Perfection at its Best
 
So far we have discussed the details of forbidden food as detailed in this verse. The verse, however, also includes other statements that require proper discussion.
 
Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. (Verse 3)
 
This statement, which comes in the middle of a detailed account of which meat is forbidden to eat, was the last statement of the Qur’ān to be revealed. It declares the completion of the message of Islam and that its blessings have been brought to their full. `Umar, the Prophet’s Companion endowed with a keen insight, felt that the Prophet’s remaining days on earth were numbered. He had discharged all his duties and conveyed his message. He was certain to be called to his appointment with God. `Umar’s eyes were tearful as he felt the approach of that departure.
 
These great words come within a verse which has as its subject matter the prohibition of certain types of animal food, and within a sūrah which has the detailed purposes we have already mentioned. What we understand from this is that Divine law is a single and complete whole that cannot be split into separate parts. Its provisions may tackle the concept of faith, or acts of worship, or permissions and prohibitions, or social regulations and international relations, but they are all of equal value. In their totality they constitute the religion God describes in this verse as having been perfected by Him. Moreover, it is the blessing of which He has bestowed a full measure on the believers. They represent the code of living God has chosen to be implemented by His servants. To reject any part of this code is to reject it all, and to reject the Divine faith altogether.
 
We have previously stated that to reject any part of this code, which God has been pleased to vouchsafe to the community of believers, and to substitute for it something made by man has only one clear meaning, namely, that Godhead is denied to God and its attributes are given to human beings. This is a rebellion against God’s authority on earth and a claim of Godhead, since its main quality, i.e. the authority to legislate, is given to someone other than God. This means a rejection of Islam altogether.
 
“Today, the unbelievers have lost all hope of your religion.” (Verse 3) They have reached a point of despair and realised that they cannot distort or detract from this religion or invalidate it when God has made it perfect and guaranteed to preserve it. They may defeat the Muslims in battle or ain mastery over them for a period of time, but they can never vanquish this religion. It is the only religion that has been preserved against all factors of corruption and distortion. Its enemies have tried very hard to distort and to scheme against it, and its people were at times totally ignorant of its truth. But God never allows the earth to be without a group of true believers who recognise the truth of this faith and who dedicate themselves to its advocacy. Islam remains with them fully understood and preserved until they hand it over to the next generation of true believers. God’s promise that the unbelievers’ despair of vanquishing this religion will always come true.
 
The believers are then addressed, “Have no fear of them, then, but fear Me alone.” (Verse 3) The unbelievers can never detract from the essence of this religion. Nor can they gain the upper hand against its advocates, unless these deviate from it and no longer give, through their action and behaviour, a practical translation of its method of living. In other words, they abandon the duties it assigns to them and neglect to fulfil its provisions in their way of life.
 
This Divine directive given to the Muslim community in Madinah does not apply only to their generation. It is addressed to the believers at all times and in all places. It is a directive to the believers who willingly accept the religion God has chosen for them, in its totality, and implement it as a constitution covering all aspects of life. It is these who are the true believers.
 
“This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” (Verse 3) The day on which God revealed this verse during the Prophet’s pilgrimage of farewell was the day when this religion attained its perfection and no room was left for any further improvement. The greatest Divine blessings were bestowed on the believers in full measure by giving them this all-embracing and comprehensive code. Islam as a faith and religion was chosen for them by God. Therefore, anyone who finds it unacceptable as a way of life actually rejects what God has determined to be the proper faith.
 
Grace Abounding
 
This is a highly inspiring statement. We may contemplate it for a long while without exhausting the essential facts and profound directives it contains or the duties and obligations it assigns.
 
The first thought that flashes in our minds dwells on the perfection of this religion. What does a believer see when he looks at the procession of faith that started ever since the early days of human life, led by God’s messengers, the first of whom was Adam (peace be upon him), down to Muĥammad, the last of all Prophets conveying God’s final message to mankind? He sees a noble procession enlightened by Divine guidance and bringing light to mankind. He also sees clear landmarks defining the way. But he realises that every one of God’s Messengers was sent to his own community and every message was meant for a certain period of time, with the exception of the last Messenger and the last message. Each message was addressed to a particular community living in a particular environment. Hence, each was adapted to certain conditions. It is true that all of them called for submission to God alone, because that is the essence of the Divine faith. They all required that Divine instructions be faithfully followed, in an attitude of complete obedience to God alone, because this is the essence of Islam in its broader meaning of surrender to God. But each one of them had its own code suitable to the prevailing conditions of its community at the particular time in which it was revealed.
 
When it was God’s will to conclude His messages to human beings, He sent the last Prophet with a message to mankind, not to a particular community or a particular period. This message addresses the very nature of man which remains the same in all periods and across all communities: “This is the natural disposition which God has instilled into man. No change shall be made in God’s creation. This is the ever true faith. “ (30: 30) This message contains a law addressing all aspects of human life and lays down basic principles and guidelines for those aspects which change according to the time and the environment, as well as detailed regulations for those that remain constant throughout all periods and communities. With such general principles and detailed regulations, this law regulates human life from the time of the revelation of this message to the end of human life. All directives, laws and controls required to help human life to develop and prosper are given within this framework.
 
When all this has been established, God tells the believers: “This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” (Verse 3) Thus, the faith and the law have been brought to perfection, since the combination of both constitutes religion. No believer may then imagine that religion, in this sense, requires any addition or complement to improve on it, or needs some modification or adaptation to suit local conditions. No one who entertains such thoughts is a true believer; for a believer accepts what God says and is satisfied with His choice. The law of the particular time in which the Qur’ān was revealed applies to all time because, according to God’s own statement, it is the law of the religion revealed to mankind to be implemented by all communities for the rest of time. The detailed regulations and laws will remain the same, while the basic principles constitute the framework within which human life develops and progresses. When the framework is broken, man abandons faith altogether.
 
This religion, including this particular legal code, has been chosen for man by God, man’s Creator who knows His creation well. Anyone who says that yesterday’s law cannot be implemented today claims to know man’s needs better than God. Secondly, a believer is bound to reflect on the fact that God has bestowed the full measure of His blessings on believers when He perfected their religion for them. This blessing represents not only a rebirth of man, but also the fulfilment and purpose of his existence. Man led a life of insignificance prior to knowing his Lord and Creator, the universe and his position and role in it. All these are defined for him by Islam, the religion his Lord has chosen for him. Before man’s liberation from submission to other creatures to attain the state of submission to God alone, and before the attainment of true equality in human life through a law devised by God and supported by His authority, man could only lead a life next to non-existence.
 
Indeed, his new knowledge of these great facts as established by this religion of Islam was the herald of man’s new birth. Without this knowledge man could be no more than an animal or, at best, a prospective human being still in the process of formation and moulding. Only through acquiring this knowledge does man attain his most perfect position which is far removed from all man-made concepts that might have prevailed during different periods of human history.
 
Blessings in Full Measure
 
Islam gives man a concept of faith which requires him to believe in God, His angels, revelations, messengers and the Day of Judgement. As he formulates this concept, he leaves the realm of animals which comprehend nothing beyond the extent of their senses to an area which extends well beyond the realm of human perception. Thus, man can comprehend the physical and the metaphysical, the perceptible and the imperceptible. As man acknowledges God’s oneness, he is liberated from submission to any authority other than that of God. He feels that he cannot be enslaved by any power other than that of God. He is equal to, if not nobler than, any other creature. It is to God alone that man addresses his worship, from God alone he receives his laws, systems and constitution, on God alone he relies, and Him alone he fears. Through the Divine way of life, laid down by Islam, all human power is dedicated to achieve goodness and to improve life. Thus, he is elevated above the standard of animals, or the fulfilment of desires.
 
Only a person who has known the true nature of the life of darkness, or jāhiliyyah, (which is the Islamic term for any system not based on Divine revelations) and its oppressive concepts and chaos can appreciate the fact that only through the implementation of Islam does man enjoy the full measure of God’s blessings. A person who has experienced a life of error, loss and chaos following hollow concepts can fully appreciate the blessing of faith. When one reflects on the suffering that results from tyranny, confusion and total lack of balance in all sorts of systems human beings devise for themselves, one can state with absolute conviction that life with faith and with the implementation of the Islamic system is the greatest blessing we may enjoy in this world.
 
The Arabs who were first addressed by the Qur’ān were quick to appreciate its significance, because it told them of their own experience. In matters of faith, they were at the lowest depth of ignorance, believing in idols and considering angels, jinn, stars and forefathers as deities equal to the Supreme Lord. With Islam, they came to know what it meant to believe in the One God who has power over all things, who sees all and knows all, and who is at the same time fair, compassionate and merciful. He is close to everyone and answers everyone. There is no intermediary between Him and any one of His servants. In this way all of us have been liberated from all forms of tyranny, whether that of chiefs, priests or superstition.
 
The Arab social make-up established a distinction between different classes and allowed everyone with power to tyrannise others. Indeed, to all Arabian chiefs, regardless of their relevant positions in the strict tribal hierarchy, oppression was synonymous with dignity and high position. An Arabian poet described the weakness of someone he was castigating in these terms: “His tribe are never unfaithful to their trust and never try to take the smallest of articles unfairly”. `Amr ibn Hind was an Arab chief when he imposed his rule that he would only talk to people from behind a screen. He further considered it impudent for tribal chiefs to refuse that their mothers serve in his palace. Al-Nu`mān ibn al-Mundhir, another Arabian king, was so dictatorial in his rule that he chose a day for pleasure when he gave his bounty to all and sundry, and chose a day for displeasure when he killed everyone he met that day from morning till evening. Examples of such class tyranny in Arabia abound.
 
In the days prior to Islam, infant girls were buried alive in Arabia; women suffered much injustice; drinking, gambling and indecent sexual practices were common. Abuse of women, revenge killings, assault, stealing, and looting were characteristics of Arabian life; but these went hand in hand with disunity and weakness before any external enemy. Arabian tribes were quick to fight one another, but when the Abyssinians launched an attack with the aim of destroying the Ka`bah, all tribes took a defeatist attitude.
 
It is from such depths of iniquity that Islam rescued the Arabs, moulding them into a nation, one capable of assuming the leadership of all mankind. It was the same generation of Arabs which lived in the depths of ignorance and darkness, before it experienced life at the top as envisaged by Islam. Hence, they were quick to fully appreciate the significance of the Qur’ānic statement: “This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” (Verse 3)
 
The Choice Religion
 
Finally, a believer is bound to reflect on the fact that it was God who chose Islam as a faith for him. This then is a manifestation of God’s care and love for this nation. It is He Himself who has laid down its code of living for it.
 
These words place a heavy burden on the shoulders of this nation whereby it must prove itself equal to this great Divine care. No! I pray God for forgiveness. Nothing that this nation in all its generations can give will match the care God has taken of it. People can only do their utmost in acknowledging God’s grace and praising Him for it. In this way, they show that they are aware of their duty and try to fulfil it as best they can, seeking God’s forgiveness at the same time for any slips or failures.
 
The fact that God Himself has chosen this religion for the Muslim nation requires Muslims to appreciate the value of this choice and to exert every effort to implement God’s choice in their lives. How foolish and miserable it would be of anyone to ignore, or indeed reject, what God has chosen for him and to try to establish for himself a way of life different from that laid down by God. Such an attitude is nothing short of a ghastly and punishable crime. Its perpetrator cannot escape scot- free when he rejects God’s choice. God may leave those who have never known Islam to do what they like for a period of time. As for those who have known Islam and rejected or abandoned it, choosing for themselves other methods of life, these will deservedly suffer the results of their choice.