Introduction to the Third Edition

This is the introduction to the third edition of the book The Second Message of Islam. The first edition was published in January 1967, coinciding with the sacred month of Ramadan in 1386 AH. The second edition followed in April 1968, corresponding to the month of Muharram in 1388 AH. When this edition was published, we were diverted by other obligations from writing a special introduction for it.
This book, The Second Message of Islam, is new in every respect. Along with its novelty, it is profoundly unfamiliar - indeed, this should come as no surprise. For it heralds the return of Islam anew, and who among the scholars of humanity would not expect such strangeness in the reemergence of Islam? Did not the Prophet (peace be upon him) say: "Islam began as something strange, and it will return to being strange as it began, so glad tidings to the strangers!" They asked, "Who are the strangers, O Messenger of Allah?" He replied, "Those who revive my Sunnah after it has been abandoned.
Thus, Strangeness is inherent in the very essence of Islam’s return, but this is often overlooked by those who take it upon themselves to write about Islam. Some of them have criticized this book, becoming entangled in opposing what they neither understood well nor had the patience to reflect upon. As a result, their opposition has often stemmed from misunderstanding, flawed reasoning, and even ill intent. We are not in need of responding to them, for their poor actions suffice as a response. However, we wish to alert readers who might need our guidance to understand that this book is truthful, and studying it requires patience, deliberation, and precision. If the reader achieves these virtues, their mind will open to a new understanding of the Quran and Islam, and they will appreciate the outcome of their patience and perseverance, Allah willing.

The Sunnah and the Sharia

The Prophet mentioned the 'strangers' in his hadith and said that they are the ones who revive his Sunnah after it has faded away. Through their call to this revival, they become strangers among their own people, due to how this call involves departing from what people are accustomed to. They are strangers of truth among people for whom the truth has become strange because of how long they have been accustomed to falsehood, thinking it to be the truth, and how long they have been heedless of the truth.
It is commonly believed that the Sunnah of the Prophet consists of his sayings, approvals, and actions. However, this is incorrect. The truth is that the Prophet's sayings and approvals are not Sunnah; rather, they are Shari'ah. As for his actions in his personal life, those are the Sunnah. Yes, there are some of his sayings that are connected to the Sunnah, and those are the sayings that reflect the state of his heart in his knowledge of Allah. However, his sayings intended to teach the nation about their religion are Shari'ah. The difference between Shari'ah and Sunnah is the same as the difference between message (Risalah) and prophethood (Nubuwwah), or it is the difference between the level of the nation, from its highest to its lowest, and the level of the Prophet himself. And that is a vast and profound difference.
The Sunnah is the Prophet's personal practice, while the Shari'ah is the Prophet’s descent from the level of his personal practice to the level of his community, to teach them what they can handle and to assign them what they are capable of. Thus, the Sunnah is his prophethood, and the Shari'ah is his message. Regarding this message, he said: “We, the community of prophets, have been commanded to address people according to the capacity of their understanding.”

Islam and Faith (Imān)

People today lack the ability to make a precise distinction between Islam and faith. They believe that faith is greater than Islam, and they have been led into this error by their inability to sense the state of time.
The era in which such an understanding was accurate has passed, and a new era has begun - an era in which the understanding of religion has progressed from the level of faith to the level of Islam. The essence of the matter is as follows:
Islam is a thought through which the diligent worshiper ascends the steps of a sevenfold ladder. The first step is Islam, the second is faith (Iman), the third is excellence (Ihsan), the fourth is the knowledge of certainty ('Ilm al-Yaqin), the fifth is the vision of certainty ('Ayn al-Yaqin), the sixth is the truth of certainty (Haqq al-Yaqin), and the seventh is Islam once more. However, at this final stage, Islam differs from the initial stage in degree. In the initial stage, it is merely outward compliance, while in the final stage, it is the submission of both the outward and the inward. In the initial stage, it is spoken with the tongue and performed through actions of the limbs, but in the final level, it is submission, surrender, and complete acceptance of Allah, both in contentment with Allah in both secrecy and openness.
Islam in its initial level is less than faith, but in its final level, it surpasses faith. It is at the initial level below faith, but at the final level, it is greater than faith. This is what the scholars we know are unable to distinguish. Their misunderstanding has been further compounded by the well-known Hadith of Gabriel, narrated by Umar ibn al-Khattab:
"While we were sitting with the Messenger of Allah (peace be upon him), a man with extremely white clothes and intensely black hair appeared before us. No signs of travel were visible on him, and none of us recognized him. He sat before the Prophet, rested his knees against his, and placed his hands on his thighs. He then said: 'O Muhammad, tell me about Islam.' The Prophet said: 'Islam is to testify that there is no God but Allah and that Muhammad is the Messenger of Allah, to establish prayer, to give zakat, to fast during Ramadan, and to perform the pilgrimage to the House if you are able to do so.' The man said: 'You have spoken the truth,' and we were astonished that he asked and then confirmed the answer. He then said: 'Tell me about faith.' The Prophet replied: 'Faith is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in predestination, its good and its evil.' The man said: 'You have spoken the truth. Now tell me about excellence (iḥsān).' The Prophet replied: 'Excellence is to worship Allah as though you see Him, for even if you do not see Him, He surely sees you.' The man said: 'You have spoken the truth. Now tell me about the Hour (The Day of Judgement).' The Prophet replied: 'The one questioned about it knows no more than the one questioning. He then said: 'Tell me about its signs.' The Prophet replied: 'That the slave woman will give birth to her mistress, and that you will see barefoot, naked, shepherds of sheep competing in the construction of tall buildings.' Then the man left, and we remained in wonder for a while. The Prophet then said: 'O Umar, do you know who the questioner was?' I replied: 'Allah and His Messenger know best.' He said: 'That was Gabriel; he came to teach you your religion.'”
This hadith has confused many scholars, leading them to believe that the levels of our religion are limited to Islam, faith, and excellence (iḥsān). The Qur’an, however, provides clarity. Allah says regarding the Bedouins: “The Bedouins say, 'We have believed.' Say, 'You have not believed; rather, say, 'We have submitted,' for faith has not yet entered your hearts.'’(49:14). From this verse, it became clear that faith is a rank above Islam. However, the scholars have failed to understand that this matter requires deeper consideration.

Clarity of the Matter

The reality is that Islam, as mentioned in the Qur’an, has come in two phases: the phase of creed (alʿaqīdah) and the phase of truth (al-ḥaqīqa) or knowledge. Each of these phases consists of three levels. The three levels of the stage of creed are: Islam, faith, and excellence. The three levels of the stage of knowledge are: the knowledge of certainty, the vision of certainty, and the truth of certainty. After these comes the seventh level of the seven-step ladder, which is Islam, completing the circle. The end resembles the beginning, but it is not the same. In the beginning, it is Islam, and at the end, it is Islam. However, there is a vast difference between the Islam of the beginning and the Islam of the end, as previously indicated. The phase of creed is the phase of the community of believers (Ummat al-Mu’minīn), which is the community of the First Message.
The stage of knowledge is the stage of the Muslim nation, which is the nation of the second message. This nation has not yet arrived, except for its pioneers, who have appeared individually throughout the long history of human society. These pioneers are the prophets, led by their master and seal, the unlettered prophet, Muhammad ibn Abdullah, upon whom be the best of blessings and peace. He foretold the coming of this Muslim nation, as he also brought its message, summarized in the Qur'an and detailed in the Sunnah, as previously explained.
When the nation of Muslims comes it will begin where the believing nation started - with the phase of creed. However, it will not stop at the third level, where Gabriel's questions concluded. Rather, it will progress beyond that, attaining the final levels and thus becoming both a community of creed (ʿaqīdah) and a community of knowledge simultaneously. It will embody both creed and Islam in its ultimate sense, while the first community embodied creed but not this final stage of Islam.
It must be made clear that Gabriel’s questions concluded at the end of the phase of belief because his purpose was to teach the religion to the community of believers, not to the Muslim community, which had yet to come into existence.
Muhammad is the messenger of the first message, and he is the messenger of the second message. He detailed the first message in full and summarized the second message. Its elaboration requires a new understanding of the Qur'an, which is what this book in the readers' hands seeks to provide.
This book guides the way but cannot benefit those who do not approach it with open minds.
From Allah, we seek guidance and the fulfillment of our aims. He is the best of patrons.