Differentiating Important Directives from Unimportant Ones
Directives of the Islamic Shariah, if viewed from a peculiar point of view can be divided into two categories: the rights of Allah and the rights of the fellow human beings. However, one would need to be a complete ignorant on matters of Islamic understanding to claim that whereas the real desirable directives are those belonging to the former and as for the rights of Allah, their status is only secondary. The truth is that the one directive of the Islamic Shariah which has been described as the most significant requires Muslims to hold fast to the unity of Allah and stay away from ascribing partners to Him. The Quran says:
Surely, Allah will not forgive that a partner be associated with Him; but He will forgive whatever is short of that to whomsoever He pleases. And who so associates partners with Allah has indeed devised a very great sin. (4:48)
It goes without saying that to uphold the requirements of the unity of Allah is a right of Allah to the complete exclusion of the human beings. The most important right of the human beings is that of the parents. The Quran has mentioned this extremely important right only after mentioning the right of Allah, thus clarifying the relative significance of the different injunctions within the scheme of the teachings of Islamic Shariah. The Quran says:
So your Lord has decreed: Do not worship any one but Him, and be good to your parents. (17:23)
Likewise, the commonly held view amongst the masses that man was created by Allah to care for his fellow human beings, otherwise angels were enough to take care of the objective of worshipping Him is a misleading contention. The Quran declares that:
And I have not created the jinn and the men but that they may worship Me. (51:56)
Allah Almighty desires from His believers that, instead of getting involved in the unnecessary debate of the important and the less important directives, they should adopt the Islamic Shariah completely:
O you who believe, enter the fold of Islam completely, and do not follow in the footsteps of Satan; he is indeed your open enemy. (2:208)
This verse clearly shows that those people who do not enter the fold of Islam fully but are instead inclined to have simultaneous allegiance with both Islam and kufr, are following the footsteps of Satan. Satan, indeed is man's declared enemy. The attitude of Muslims towards Islamic directives is no different from that of the Children of Israel of the time when the Quran was being revealed in that they too used to pick and choose from the Shariah at will. The directives that were found easier to follow, acceptable to the people, and in accordance with the fashion of the times were followed wholeheartedly; however, those injunctions which did not appear to be easy to follow were conveniently ignored by them. The Quran condemned their behaviour thus:
Do you then believe a part of the Book and reject a part? There is no other award for them who so act but disgrace in the world, and on the Day of Judgement the severest of punishment; for Allah is not heedless of all that you do. (2:85)
Conclusion
The Quran tells us that whosoever desires the pleasure of Allah and success in the Hereafter, should ensure that he believes in all aspects of Islam, makes an earnest attempt to follow it as far as is possible, stays away from disobeying Allah and His messengers, and attaches more importance to the considerations of life of the other world than those of the present one. The Book of Allah doesn't guarantee success in the next life to any one falling short of fulfilling these conditions. The Quran says:
Then the one who had been rebellious and who preferred the life of the world, will surely have Hell for his abode. But he who feared standing before his Lord, and restrained his self from vain desires, will surely have Paradise for abode. (79:37-41)
Muslims would do well to stay away from the futile exercise of living under the cloud of misleading concepts and to stick to the task of making every possible effort to meet the conditions necessary for success in the hereafter. In that case, they can justifiably hope for the mercy of Allah. Allah, it is earnestly hoped, will be kind and merciful to them.
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