ISLAM AND MUSLIMS

"O you who have Imaan! Enter into 'silm' (Islam) completely and do not follow in the footsteps of Shaytaan for he is certainly your open enemy" (2:208)

The word ‘Silm’ has two meanings: firstly, peace; secondly, Islam. According to most of the Sahaabah-e-Kiraam (Radiyallahu 'anhum) and the Taabi'een (Rahimahumullah), ‘Silm’ in this context refers to Islam.

The word ‘Kaaaffah’, used in the verse, means completely, totally, or entirely. There are two possible interpretations: either it is connected to the word ‘Enter’, or to the word ‘Silm’.

If it is connected to the word ‘Enter’, then the translation of the verse would be: "O you who believe! Enter into Islam completely..."

This means that our outward selves, just like our inward selves, must function within the Islamic framework and in obedience to Allah. We should not merely display outward obedience while our inner selves (our hearts and minds) rebel against the Deen and find comfort in a lifestyle other than Islam. Nor should we adhere to Islam in terms of belief (Aqaa'id) only, while our external behaviour contradicts it.

Let us pause here to highlight that many Muslims do not practise Islam in its entirety. Do we not see Musallis (Namazis) performing I’tikaaf and undertaking Hajj multiple times, while simultaneously showing aversion to the Islamic laws of inheritance? Are there not many so-called religious Muslims who turn to the Napoleonic Code to ‘protect’ the rights of their daughters? The conclusion is clear: such actions indicate a lack of trust in Islam as the ultimate divine law that can safeguard its followers.

The second interpretation: if the word ‘Kaaaffah’ is connected to ‘Islam’ instead of ‘Enter’, then the translation of the verse would be:

"O you who believe! Enter Islam in its entirety..." This implies accepting all the laws of Islam without exception—not accepting only those parts that suit us, and rejecting those that do not—because Islam is a complete and comprehensive way of life, shaped by the teachings of the Qur’an and the Sunnah.

This verse clearly establishes that Islam is to be practised in all areas of life: whether in Aqaa'id (belief), Ibaadah (worship), business, or social conduct. In essence, both interpretations share the same underlying meaning: Allah has commanded the believers to enter fully—body and soul—into Islam, and to practise it completely.

Moreover, this verse serves as a warning to those who confine Islam to the Masjid alone. For such individuals, Islam is silent on matters like commerce and social interaction. This notion is deeply flawed. A Muslim’s behaviour should remain consistent, whether in the Masjid or in the marketplace. Wherever a believer goes, he remains a Muslim—always mindful of Allah Ta'ala’s laws. Islam must govern every aspect of his life.
Until a Muslim practises Islam in all areas of life, performing only Salah, Zakaat, Saum, and Hajj will not suffice to make him a truly righteous Muslim. Likewise, those who devote themselves to noble causes—such as providing food, clothing, education, or employment to the poor—are certainly doing commendable work. However, they too will not be regarded as true Muslims if they neglect Salah, Zakaat, Saum, and other essential obligations.
May Allah Subhaanahu wa Ta'ala grant us all the Taufeeq to practise Islam with body and soul, with complete devotion, and in its entirety. Aameen.

[English version of "L'Islam et les musulmans" – Al Haadi – Vol. 2 No. 7]