The Qur'aan teaches us, as is clear from the aforementioned aayaat and many other Shar’i narrations, that the life in this world is a temporary and an empty affair which is futility as compared to the reality of the Akhirah. Maut (death) convincingly demonstrates the transitory nature of this earthly existence, hence to this day no denier of Allah has ever refuted the existence of Maut in spite of refuting the existence of the Creator of Maut.

The Qur'aan further tells us that our journey in the direction of Akhirah is in fact a "Return". Man's original abode and homeland is Jannat where Aadam (alayhis salaam) and Hawwaa (alayhas salaam) were created. The original home of man is Jannat from whence he was constrained to depart under direction of Allah's Wisdom. Therefore, on his onward journey back home, this world is a temporary halting station, the similitude of which Rasulullah (sallallahu alayhi wasallam) described most eloquently. Man, said Rasulullah (sallallahu alayhi wasallam), is like a traveler journeying in the vast spanse of hot and desolate desert. He reaches a tree, rests a while in its shade and then takes leave of the tree to issue into the wilderness in the direction of his destination. He does not make the tree and its shade his permanent halting place for he understands that such folly will lead to his destruction. He intelligently departs from the shade and comfort of the tree and braves the hardships and difficulties of the journey in the desert and wilderness to reach home because he knows that in relation to the comfort of his home, the shade and the tree are mere futilities.

Thus, in like manner we shall soon, one day, depart from the futility of this earthly abode to return to our everlasting home in the Akhirah-the comfort and pleasure of Jannat Although all Muslims intellectually subscribe to this belief in the Akhirah and that we have not been created to live on this earth in a state of forgetfulness-forgetting about the true and original home in the Akhirah-few of us are truly conscious of this fact. Jannat and the Akhirah are remote concepts hidden somewhere in our minds. The belief in the Akhirah in most Muslims is not strong and vivid enough to deter them from the wrongful and unlawful activities of this world. Our belief in our return to Allah is of such a feeble nature that most of us have made this world an end and a goal to cultivate. Our behaviour and attitude betray our actual disposition. The fact that we are oblivious of Allah's Law in the process of worldly pursuits is a clear indication of the fact that we have no firm belief in the Meeting with Allah Ta'ala. We, therefore, proceed with this worldly life trampling on the laws and commands of Allah Ta'ala as if we shall never have to answer.

FORMS OF IBAADAT
The Qur'aan-e-Kareem declares: "I have not created jinn and man, but that they render Ibaadat unto Me."

Since the first and foremost duty of the Mu'min is to render Ibaadat unto Allah Ta'ala, it is highly inappropriate for the Believer to go about his worldly activities in forgetfulness of Allah Ta'ala and the final return to the Akhirah. The world and its natural forces and agencies are merely the means for our transport towards Jannat The world and its wealth are not objects to hanker after and to cultivate and accumulate as ends by themselves. It is not within the scope of Imaan to sacrifice all efforts of one's life in the pursuit of wealth and worldly power and fame. The accumulation of wealth merely for the sake of becoming a wealthy person and the pursuit of political power merely for the sake of fame and glory are vile and evil. Such attitudes and activities are negatory of the demands of Imaan and Islam.

The purpose of wealth is to spend it in avenues of virtue and righteousness, not to hoard it in the vaults of banks. The purpose of political power is to raise the Glory of Allah's Name and to induce the creatures of Allah to enter the fold of Islam so that their salvation in the Akhirah is ensured. The purpose of striving for Islamic domination for which Jihaad is waged, is nothing other than I’laa Kalimatullah (Raising the Word of Allah). Allah Ta'ala declares this purpose in the following aayat of the Qur'aan Shareef: "And. if We grant them (political) power on earth, they establish regular Salaat, pay Zakaat, command righteousness and prohibit evil. And unto Allah will be the end of all affairs." (Surah Hajj)

The Mu'min has, therefore, been dispatched to earth primarily for the purpose of Ibaadat which will be his capital in the Akhirah. His task is not to strive after material perfection. He is not allowed by Islam to lose himself in worldly pursuits. He is not permitted by the Shariah to participate in any activity which conflicts with his goal of the Akhirah. It is, therefore, incumbent on Muslims to seek out the ruling of the Shariah before they participate in any activity, be the activity a worldly pursuit or a religious pursuit which has the form of Ibaadat. What does not conform with the Shariah, has to be shunned. In pursuing the goal of the Akhirah the Pleasure of Allah should be kept insight, and in this pursuit it does not matter if the displeasure of people is invited.

Muslims in these times have lost their Islamic bearings in entirety. It is observed that even the man who is ostensibly pious, restricts his piety to his acts of worship and external forms of dress. In making this statement, we are in no way attempting to minimize the significance and importance of Islamic dress and correct and steadfast observance of the Islamic acts of ritual Ibaadat, for minus the Shar’i acts of ritual Ibaadat there is absolutely no Islam. Denial of the ritual acts of Shar'i Ibaadat is kufr. Shrugging off the ritual acts of Deeni Ibaadat as insignificant is kufr which expels one from the fold of Islam.

TRADE AND POLITICS
The aim of our observation is only to remind our brethren that observance of the rules of the Shariah are essential in all spheres of life, not only in ritual acts of Ibaadat and dress of piety. Just as the pious man adopts care in his acts of worship, so too should he be meticulous in the observation of the Shariah in his business affairs and in his political affairs. But, many Muslim businessmen are dwelling in the evil and fallacious opinion that in our day it is not possible to confine business, trade and commerce to halaal ways. Their reasoning has convinced them that it has become necessary to indulge in riba. Similarly, men totally ignorant of Islam participate in political activities of the kuffaar totally oblivious of the proscriptions of the Shariah. They compound their evil by seeking to justify their haraam political activities by raising slogans in the name of Islam while in fact their political acts and participation with the kuffaar are in diametric opposition to Islam. Their nafs and shaitaan have beguiled them and confused them. They follow in the footsteps of the kuffaar. Their kuffaar political compatriots are their pacesetters. They follow the kuffaar politicians most meticulously while violating flagrantly the Law of Allah Ta'ala. The glow of their Imaan has been so much smothered that they hopelessly fail to discern that in their slogans and trumpeting they are being led on by the nose in the footsteps of the kuffaar. Following in the footsteps of the kuffaar is to follow shaitaan. Allah Ta'ala warns:

"Do not follow in the footsteps of shaitaan. Verily, he is your open enemy. Most certainly, he orders you with evil and immorality and that you speak about Allah what you know not".

When the Muslim has become oblivious of the Akhirah and forgotten that his true and actual home is Jannat, then he violates the Shariah without compunction. His aim is then only selfish material and worldly pursuit In the desire for mundane perfection and worldly pleasures he raises many a hollow clamour and devises many an evil scheme which he colours in altruistic and Islamic hues to befool others. This is among the ways of the kuffaar, especially the politicians of the kuffaar. It is indeed disgraceful to witness that Muslims who are supposed to be the sole repositories of Tauheed answering the call and following the kufr politics of bishops and priests of kufr-of communists, atheists and anarchists-of men groveling perpetually in the state of janaabat - of men who are constantly in touch with shaitaan- of men who are steered and propelled by only the bestial nafs - of men who are the agents of shaitaan. Muslims laying prostrate at the feet of these kuffaar seek to gain some respect, dignity and acceptance from these kuffaar political leaders by appeasing them with the vile tactic of labeling their evil methods with slogan of Islam and the cry of Allahu Akbar. Indeed, Muslims have degenerated to an evil ebb - to a stage where they woo kufr and the agents of kufr. They desire the praises which the agents of kufr will laud on them for their preferred "Islamic" participation, but Allah Ta'ala warns them in the Qur'aan Shareef: "Those who take the kaafireen for friends besides the Mu'mineen -what, do they search for respect from them ? Verily, all respect belong to Allah".

The honour and dignity of Muslims are not to be acquired in the methods and ways of the kuffaar. Following the kuffaar and participating in their un-Islamic ways and activities will reduce Muslims to disgrace and ruin. The success of Muslims is based on Islam. Adoption of the Sunnah of Rasulullah (sallallahu alayhi wasallam) is imperative for the success and honour of Muslims. Muslims can never achieve respect in the eyes of the kuffaar by adopting their ways and by following the political and cultural paths and customs, ways and practices introduced and established by the kuffaar. Kufr and Imaan are two entities which repel one another. Therefore, a firm and lasting association is not possible between Muslims and non-Muslims. The ways of Muslims are generated by Imaan and presented by Islam. The ways of the kuffaar are the products of kufr which is perpetually under the Wrath and Curse of Allah. We have our way, they have their way. Ameerul Mu'mineen Hadhrat Umar {radhiallahu anhu) emphasised the success of Muslims to be the direct consequence of Islam, hence he declared: "We are a nation whom Allah granted honour by means of Islam".

As long as Muslims fail to realize the folly of their emulation and following of the kuffaar they will grovel and lament in the misery of their degeneration. The final and highest goal of the kuffaar is acquisition and perfection of material and worldly wealth and power. While these objects are mere handmaids, mere aids for the Muslims in his sojourn towards the Akhirah.

The kaafir cultivates this world while the Muslim has compulsorily to cultivate the Akhirah. The aspirations of the Mu'min are not riveted to this world. He, therefore, has nothing in common in concepts with the kuffaar.

The Qur'aan and the Hadith abound with commands exhorting die adoption of Roohaani exercises. Some of these narrations are cited here for better understanding:

* O people! Verily, the promise of Allah is true. Therefore, do not be deceived by this worldly life nor let deception mislead you. (Qur'aan)
* Mutual competition in the accumulation of wealth has diverted you, until you visit the graves (i.e. until your death arrives). Soon will you know. (Qur'aan)
* Wealth and sons are adornments of this worldly life. Lasting righteous deeds are best by your Rabb for reward and best for hope. (Qur'aan)

Rasulullah (sallallahu alayhi wasallam) speaking on the futility of this world and the reality of the Akhirah said:

* This world is a prison for the Mu'min and a paradise for the kaafir.
* I do not fear poverty for you. But, I fear that the world will become prosperous for you as it became prosperous for those before you. Then you will rush into it as those before you rushed into it It will then ruin you as it ruined those before you.
* Stay on earth as if you are a forlorn person (alone and lost) or like a traveler.

On the occasion of the passing away of Rasulullah (sallallahu alayhi wasallam) he repeatedly exclaimed :

"O Allah! There is no life but the life of the Akhirah".

Awake: To the Call of Islam
Vol 4. No.5 May  1987 Editorial