Islam believes in truth, in reality. The word Islam means surrender; the first condition of being a Muslim is to surrender to realities and truths. Islam rejects and condemns every kind of obduracy, obstinacy, fanaticism, blind imitativeness, partisanship, and selfishness, which are contrary to the spirit that seeks to realise truth and reality. According to Islam, a person who seeks the truth, has no personal considerations, and struggles to attain the truth but fails may be excused, whereas the one who harbours obduracy and obstinacy and accepts the truth through imitation, because of his heritage or for like reasons, has no standing. The real Muslim, man or woman, according to his spirit of search after truth, adopts and integrates wisdom and truth wherever and from whomever he finds it. In searching for truth and knowledge, he does not display the least fanaticism, but instead hastens to find it in the farthest parts of the world.

The real Muslim does not confine this search for truth to a certain period of his life, a certain area, or certain persons because the great leader of Islam has ordered that the search for knowledge is incumbent upon all Muslims (men and women alike). He likewise has ordered, "Assimilate wisdom wherever and through whomever you find it, even through a mushrik." He has further ordered, "Seek knowledge, even if you must travel to China." ibis also has been attributed to him: "Seek knowledge from the cradle to the grave."

Shallow, one-sided conceptions of problems, blind imitation of parents, and submission to inherited traditions are condemned as contrary to the Islamic spirit of surrender and desire that the truth should prevail and as leading to error, deviation, and remoteness from the truth.

God, the Absolute Reality and Source of Being
Man is a realistic being. The human new-born seeks the mother's breast from the first hour of life; it seeks the mother's breast as a reality. Gradually, as the child's body and mind develop, it comes to distinguish between itself and other things, to regard other things as phenomena external to itself. Although a sequence of thought connects it to things, it uses thought as a means, a functional link, and knows that the reality of things is other than the thoughts it has in its mind.

The realities that man perceives through his senses, the sum total of which we call the world, are phenomena from which the following five properties are inseparable:

Limitation. The beings we sense and cognize, from the smallest particle to the most immense star, are limited. They are allocated to a particular area of space and interval of time. They do not exist beyond that area of space or interval of time. Some beings occupy a larger space or a longer time and some, a smaller space or a shorter time; but ultimately, all are limited to a region ofspace and a quantity of time.

2. Change. The beings of the universe are all undergoing change and transformation, are unstable. No being in the world of sense remains in a single state. All are either growing and evolving or eroding and declining. A sensible material being follows a course of continuous exchange with its environment throughout its term of existence. It takes, it gives, or it takes and gives both; that is, it partakes of the realities of other things and makes them part of its own reality; it transmits something of its own reality to the external environment; or it performs both of these functions.

3. Dependency. Every being's existence is dependent and conditional upon the existence of one or more other beings. If those other beings were not, neither would this being be. Whenever we look into the reality of these beings in their context more closely, we find each of them to be paired with an "if" or with many "ifs." We find no sensible being that can exist unconditionally and absolutely (free of ties to other beings, such that the presence or absence of other beings is of no consequence to it). Each being exists by virtue of the existence of another which in turn exists by virtue of another, and so on.

4. Need. The beings we sense and cognise in being dependent and conditional, have needs for all those conditions upon which they depend. And each of those conditions likewise in its turn needs another series of conditions. Among all sensible beings, we cannot find one that is of itself, that does not need things other than itself, that, supposing things other than itself should cease to exist, would remain in existence. Thus, poverty, necessity, and need envelop all these beings.

5. Relativity. The beings we sense and cognise are relative from the standpoints of the origin and the perfections of their existence. If, for instance, we characterise them as great, powerful, beautiful, old, or even existent, we do so by comparing them with other things. If we say the sun is large, we mean it is large by comparison with us, our earth, and the other bodies in our solar system; but the sun is small in relation to some stars. And if we say some ship or animal is powerful, we mean it is powerful by comparison with a man or something weaker. The same holds for objects in which we discern beauty and knowledge. Even the being of a thing is an appearance relative to the being of another. Whatever being, perfection, knowledge, beauty, power, or glory we consider is relative of a lesser, but one can also conceive of a greater, relative to which any of these attributes turns into its opposite. That is, relative to this greater, being becomes appearance; perfection, defect; knowledge, ignorance; beauty, ugliness; and power and glory, paltriness.

The power of man's reason and thought, which, by contrast with the senses, do not remain content with appearances but cause their rays to penetrate behind the curtain of existence, proclaims that being cannot be confined to these limited, mutable, relative, conditional, and necessitous phenomena. This edifice of existence that we see before us as a whole stands by itself and rests on itself. There must necessarily exist some unlimited, enduring, absolute, unconditioned, self-sufficient reality present at all times and places as a support to all beings. Otherwise the edifice of existence could not subsist, or rather there would be no such thing; there would be only sheer non-existence.

The Noble Qur'an refers to God by such attributes as "the Everlasting," "the Free of Need," and "the Eternal." Thus, it reminds us that the edifice of existence needs that Reality by which it subsists. That Reality is the support and preserver of all limited, relative, and conditional things. He is without need because all other things have needs. He is full and perfect (the Eternal) because all things other than Him are empty within and need the reality that is to fill them with being.

The Noble Qur'an designates sensed and cognised beings as signs (ayat), meaning that each being in turn is a sign of this unlimited Being and of the divine knowledge, power, life, and will. According to the Glorious Qur'an, all of nature is like a book composed by a knowing, wise Author, of Whose boundless knowledge and wisdom its every line, its every word, is a sign. According to the Qur'an, the more man learns through the power of science, the more aware he grows of the effects of divine power, wisdom, providence, and mercy.

Every natural science, lust as from one point of view it is a science of nature, from another, more profound, point of view is a science of God.

Consider one of the many verses of the Qur'an on this subject:

Indeed in the creation of the heavens and the earth, the succession of night and day, the ships that sail the seas to the benefit of man, rain that God causes to fall from the skies, and in how by this means He revives a dead earth and scatters all kinds of creatures across the earth, and in the circling of the winds and the clouds that are appointed to work between the sky and the earth-are signs for people who reason and reflect. (2.164)

This noble verse summons us to cosmology in its widest sense, to the art of navigation, to world travel with its economic benefits, to meteorology, to study of the origin and source of wind, rain, and the movements of the clouds, and to biology and zoology. It holds that reflection on the philosophies of these sciences will lead to a knowledge of God.

The Attributes of God
The Noble Qur'an says that God is characterised by all the attributes of perfection: "His are the most beautiful names" (59:24). The most beautiful names and the highest qualities are His: "His is the most sublime similitude in the heavens and the earth" (30:27). The sublime qualities throughout existence are reserved for Him. Thus, God is "the Living," "the Powerful," "the Knowing," "the Intender," "the Merciful," "the Guide," "the Creator," "the Wise," "the Most Forgiving," "the Just"-in sum, there is no attribute of perfection lacking in Him.

From another standpoint, He is not a body, is not compounded, mortal, weak, under compulsion, or oppressive. The first set of attributes, the attributes of perfection, by which God is characterised are called the affirmative attributes. The second set, which arise from defect and which God is above characterisation by, are named the negative attributes.

Our praise of God may take either of the forms termed in Arabic thana and tasbih. We offer God thana when we recall the beautiful names and the attributes of perfection, and we offer Him tasbih when we recount how He is beyond and free of what is unworthy of Him. In both cases, we reinforce our knowledge of Him and by this means raise ourselves higher.

The Uniqueness of God
God Most High has no likeness or associate. It is fundamentally impossible that God should have a likeness and in consequence that, instead of one God, we should have two or more gods, because to be multiple, twofold or more, is among the special properties of limited, relative beings. For an unlimited, absolute being, manifoldness and multiplicity have no meaning. We can have one, two, or more children or one, two, or more friends in that the child and the friend are both limited beings, and limited beings can have likenesses on their own level and in consequence will admit manifoldness and multiplicity. But an unlimited being does not admit them. The following analogy, however inadequate it may be from some standpoints, is useful in explaining this point.

As to the dimensions of the sensed material universe (that is, the universe of bodies that we cognise and sense), scientists have presented two finds of theories. Some advance the theory that the dimensions of the universe are limited (this sensed universe reaches a point and then ends), but some hold that the dimensions of the material universe are limitless, bounded in no direction, that the material universe has no beginning, end, or middle. Ifwe regard the material universe as limited, a question arises: Is there only one material, corporeal universe or more than one? But if the universe is limitless, the supposition of another corporeal universe becomes irrational. Whatever we hypothesise as another universe will turn out to be this same universe or a part of it. This analogy pertains to the universe of bodies and corporeal beings that are limited, conditional, created, and none of which has an absolute, independent, and self-subsistent reality. The material universe, if unlimited in extent, is limited in reality. Because, according to this hypothesis, it is unlimited in extent, no second universe can be conceived of.

God Most High is the Unlimited Being and the Absolute Reality. He encompasses all things and is absent from no time or place. He is nearer to us than our jugular veins. Therefore, it is impossible for Him to have a likeness. Or rather, it is inconceivable that He should. We see the effects of His providence, planning, and wisdom in all beings. We witness a single intent, a single will₃ a single order throughout the universe, and this fact itself indicates that our universe has only one focus, not more.

If there were two (or more) gods, two (or more) intents and wills would necessarily be involved, both of which would necessarily bear the same relation to events in influencing them. Whatever was to come into existence under that one relation would necessarily constitute two beings if it were to derive from the two foci, and each of those two beings would constitute two further beings in turn, and soon ad infinitum. Inconsequence, no being would appear and the universe would not exist. 'bus, the Noble Qur'an says: "If there were in them gods other than God, [heaven and earth] would be in ruins" (21:22).

Worship
To know the One God as the most perfect Essence, with the most perfect attributes, above all lack and imperfection, and to know His relation to the universe of creation, preservation, and emanation, of kindness and mercy, induce a response in us termed "worship."

Worship is a kind of relation of humility, adoration, and thanks-giving that man establishes with his God and can establish only with his God. It is correct and permissible only in relation to God. To recognise God as the only Source of being, the only Master, and the Lord of all things entails our pairing no created thing with Him in worship. The Noble Qur'an repeatedly affirms and stresses that worship must be reserved for God, that there is no sin like shirk toward God.

Two preliminary remarks are required to clarify the meaning of worship:

I. Worship is either verbal or active. Verbal worship consists in reciting a series of phrases and invocations, as in reciting the Opening and another sura of the Qur'an as well as invocations during the bows and prostration’s of prayer and in pronouncing the tashahhud or by calling Labbayka during the hajj. Active worship is exemplified by the motions of standing, bowing, and prostrating in prayer or, on the hajj by the standing at 'Arafat and the Mash'ar and by the circumambulation of the Ka'ba. Most acts of worship include both verbal and active components, as is the case with the prayer and the hajj.

2. Man's actions are of two kinds. Some acts have no special referent; they are not accomplished as signs of something else but only for the sake of their natural and inherent results. For instance, a farmer carries out a series of labours connected with agriculture to reap the natural results of such labours. The farmer does not carry on agriculture as a sign and symbol, as an expression of a series of meanings and sentiments. But we do some things as signs with a series of meanings, as expressions of sentiments of certain kinds. For instance, we nod our heads as a sign of assent; in a gathering, we sit by the door as a sign of humility; and we bow as a sign of veneration and honour to another. Most human actions are of the first kind. But some human actions are of this second kind, done to represent a meaning, to express sentiments. Such actions have the force of words in conveying a meaning and expressing an intention.

Worship, whether verbal or active, is a significant action. Man through his words of worship expresses a truth, or rather truths, and through his acts of worship, such as bowing and prostration, halting and circumambulation, or commencing the fast, expresses the meanings he recites verbally.

Man expresses five things in his verbal and active worship:

1. Praise of God by means of those attributes and qualities that are uniquely God's-that is, those qualities that refer to the Absolute Perfection, such as absolute knowledge, absolute power, absolute will. The meaning of absolute perfection, absolute knowledge, absolute power, and absolute will is that they are not limited or conditional upon anything. They entail God's being free of need.

2. Praise of God by affirming that He is beyond all lacks and defects, such as mortality, limitation, ignorance, miserliness, and injustice.

3. Thanksgiving to God as the original Source of all good things and blessings, affirmation that all the blessings we enjoy come from Him and Him alone, that things other than Him are means He has established.

4. Utter surrender and utter obedience toward Him, acknowledgement that He is to be obeyed unconditionally and deserves obedience and surrender. He, in being God, fittingly gives commands, and we, in being servants, fittingly obey and surrender to Him.

5. Acknowledgement that He has no partner in any of the four matters: There is no absolute perfection but Him; there is no essence beyond defect other than Him; there is no benefactor or original source of blessings to whom all acts of thanksgiving revert but Him; there is no being deserving of absolute obedience and absolute surrender but Him. Every act of obedience, such as obedience to the Prophet, the Imam, the legitimate Islamic ruler, one's mother and father, or one's teacher must in the end equal obedience to Him and satisfaction of Him; otherwise it is impermissible.