Din دین and Islam اسلام : An Explanation of the Two words: The word, Din (دین) has more than one meaning in the Arabic lan¬guage, one of them being &the way&. In the terminology of the Qur&an, the word, Din دین is used to stand for principles and injunctions which are common to all prophets (علیہم السلام) from Sayyidna Adam (علیہ السلام) to the last of the prophets, Sayyidna Muhammad al-Mustafa (صلی اللہ علیہ وآلہ وسلم) . The words, &shari&ah (شریعہ) or &al-minhaj& (المنھاج) or the word, &madhhab& (مذھب) from among the later-day terms, are used to cover subsidiary injunctions, which have been different during different ages and different commu¬nities. The Holy Qur&an says: شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا Allah made you follow the same religion with which He bound Nuh (and other prophets) - 42:13. This tells us that the دین din of all our blessed prophets (علیہم السلام) was one and the same, that is, belief in the most perfect Being and Attributes of Allah, in His being free of all shortcomings and- that He alone is wor¬thy of worship, believing in this from the depth of one&s heart and confirming it verbally; belief in the Day of Judgment, in the final reckon¬ing of deeds, the reward and the punishment and in Paradise and Hell and in every prophet and messenger sent by Him and in all command-ments and injunctions brought by them, believing all this in one&s heart and confirming such belief verbally as well. Now the real meaning of the word, اسلام Islam is to submit oneself to Allah and be obedient to His commands. Given this meaning, those who believed in the prophets and messengers of their time and were obedient to the commands of Allah they brought to them, were all enti¬tled to be called Muslims, and their religion was Islam. It was in this sense of the word that Sayyidna Nuh (علیہ السلام) said: وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِين I have been commanded that I be from among the Muslims 10:72) and therefore, Sayyidna Ibrahim (علیہ السلام) described himself and his community as Muslims when he said: رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ (Our Lord, make us Muslims, the submitting ones to Thee, and from our progeny a community of Muslims submitting to Thee - 2:128). And it was in this very sense of the word that the disciples of Sayyidna &Isa (علیہ السلام) said: وَاشْهَدْ بِأَنَّا مُسْلِمُونَ (And bear witness that we are Muslims - 3:52) Sometimes this word is applied particularly to the din دین and Shari` ah, the religion and the law brought finally by the last among the proph¬ets, Sayyidna Muhammad al-Mustafa (صلی اللہ علیہ وآلہ وسلم) This law abrogated all previous ways in religion and this shall sustain right through the Day of Judgment. Given this meaning of the word Islam, it becomes particular to the religion brought by the prophet of Islam and to the large community of his followers. In a well-known hadith of Jibra&il (علیہ السلام) ، the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has explained Islam in this very man¬ner. The word, الاسلام &Al-Islam& as it appears in the verse here carries the likelihood of both meanings. If the first meaning is taken, it would mean that the only religion -acceptable with Allah is Islam, that is, becoming obedient in complete submission to the commands of Allah, believing in all prophets of all times and in whatever commandments they brought, by acting accordingly. Although, the religion brought by Hadhrat Muhammad (صلی اللہ علیہ وآلہ وسلم) has not been specially identified here, yet, in pursuance of the general rule, once the last among the line of prophets had been sent, the belief and practice of all injunctions he brought becomes binding, and inclusive under this rule. As such, the outcome will be that the religion acceptable during the period of Sayyidna Nuh (علیہ السلام) was what he brought; during the period of Sayyidna Ibrahim (علیہ السلام) ، what he brought. Similarly, the Islam of the period of Sayyidna Musa was what came in the form of the tablets of Torah and the teachings of Moses and the Islam of the period of Sayyidna ` Isa (علیہ السلام) was what came as Injil and the teachings of Jesus (علیہ السلام) ، At the end of this chain of prophets, the Islam of the period of Sayyidna Muhammad (صلی اللہ علیہ وآلہ وسلم) the last among the prophets (علیہم السلام) ، shall be what took shape on the pattern given by the Qur&an and Sunnah. Now if we take the second meaning of Islam, that is, the Sharl&ah the way and law brought by the last of the prophets the verse would come to mean that in this period of time only that religion of Islam which is true to the teachings of the noble Prophet (صلی اللہ علیہ وآلہ وسلم) is the one acceptable. No doubt, previous religions too, during their age of currency, were known as Islam, but they are now abrogated. So, the end-result is the same both ways, that is, during the age of every prophet, the religion acceptable in the sight of Allah is that particular Islam which conforms to the revelation and teachings credited to that prophet. No religion, other than this, even if it be a previously abrogat¬ed one, is acceptable and certainly not deserving of being called |"Islam|" at a later stage. The Shari` ah of Sayyidna Ibrahim (علیہ السلام) was the Islam of his times. When the time of Sayyidna Musa (علیہ السلام) came, the abrogated laws of that code did not remain the Islam of his time. Similarly, any laws of Moses (علیہ السلام) abrogated during the time of Sayyidna ` Isa (علیہ السلام) were not to be labeled as Islam any more. It is exactly like this when laws and injunctions of previous religious codes were abrogated during the time of the Last of the prophets (صلی اللہ علیہ وآلہ وسلم) ، they no more remained valid as Islam. Therefore, whatever meaning of Islam is taken, general or particular, in relation to the community being addressed by the Holy Qur&an, the outcome of both is nothing but that, following the appearance of the noble Prophet (صلی اللہ علیہ وآلہ وسلم) ، the only religion which shall be deserving of the Surah &Al-` Imran 3.18-19 name, Islam, will be the one that conforms to the قُرآن and the teachings of the blessed recipient of revelations and that alone shall be acceptable in the sight of Allah. Since no other religion is acceptable to Allah, it cannot become a source of salvation either. This subject has appeared in the Holy Qur&an in many verses separately. The exact words used in one such verse are: وَمَن يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ That is, whoever seeks a religion other than Islam, it will not be accepted from him (and what is done under its dictates shall be wasted). Salvation in our times depends on Islam: Even good deeds and morals from a non-Muslim are not acceptable. These verses have very clearly hit at the root of the atheistic ap¬proach which endeavours to bracket Islam and disbelief (kufr) on the same footing in the name of tolerance preached by Islam, thereby claiming that every faith of the world Judaism, Christianity, even pa¬ganism can each become the source of salvation, on condition that its followers perform good deeds and observe good morals. This is a veiled attempt to demolish a principle of Islam and to prove that reality Islam is nothing of substance. It is something limpid and imaginary which could be moulded to fit into whatever religion one chooses, even if it is kufr or disbelief The verses of the Holy Qur&an, those appearing here and a large number of others, have very explicitly stressed that the light and darkness cannot be the same. Similarly, it is grossly absurd and impossible that Allah would like disobedience to and rebellion against Him just as He likes obedience and submission. Whoever denies even one basic principle of Islam, he is, without any shadow of doubt, a rebel to Allah and the enemy of how impressing he may appear in his other deeds and formal morality. Salvation in the Hereafter depends, first of all, on obedience to Allah and His Messenger. Whoever remains deprived of it, not one of his deeds is credible. The Holy Qur&an says for such people: فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا We shall not assign weight to their deeds on the Day of Judgment - 18:105. In verse 19: وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ after declaring that &the religion in the sight of Allah is Islam&, the text moves on to explain why the people of the Book went about disputing the pro¬phethood of Sayyidna Muhammad (صلی اللہ علیہ وآلہ وسلم) ، and challenging Islam as false. They did this, not because they had any doubts in this connec¬tion for they knew the truth of the matter through their own scrip¬tures, but because they were scared of losing their ground against &Muslims. So, it was their malice towards Muslims, their love for power and influence and their arrogant self-image as traditional leaders which drove them to these altercations. Finally, it was said: وَمَن يَكْفُرْ بِآيَاتِ اللَّـهِ فَإِنَّ اللَّـهَ سَرِيعُ الْحِسَابِ that is, &whoever de¬nies the verses of Allah (as the people of the Book did), then, Allah is swift at reckoning&. The swiftness of this reckoning can be well ima¬gined as it starts initially soon after death when man passes into the state known as &barzakh برزخ &. But the detailed accounting for one&s deeds shall take place on the Day of Judgment when he will have to account for his doings in the minutest detail. Then, the penchant for disputing truth will be exposed. The people who denied the truth will discover their worth and the punishment it calls for shall become known to them.
