This provides for friendly relations, in the broadest sense of the word, with friendly people and states. It enjoins the Islamic State to play a vital role in the interest of humanity on the international level in education, economics, industry, politics, and so on. This role was initiated by Muhammad himself and maintained by his followers throughout the succeeding generations Before we conclude this chapter, it should be pointed out that whatever is discussed here is based on the sound, genuine and true principles of Islam as stated in the Qur’an and the Traditions of Muhammad. This is Islam which Muhammad and his faithful followers practiced and exemplified in the most excellent manner. It is not the Islam of any particular theologian or any particular jurist or ruler. Rather, it is Islam, the writer believers, as it really is, and as it is meant to be It should also be borne in mind that the Islamic system of life is unique and different from all other systems and ideologies. Whether one looks at it from a spiritual or moral, intellectual or cultural, political or economic or any other point of view, one can readily see that it is marked with distinguished characteristics. To illustrate, one may mention a few examples:

1. The source of the Islamic ideology is different. It is not man-made. It is not the production of subversive politicians or revengeful economists. Nor is it the work of pragmatic moralists or selfish industrialists. It is the work of God, the art of the Infinite One, created in the best interest of humanity as a whole. And by its nature it is binding and venerated by all the faithful. It is intelligible to every sound mind because it is free from the puzzling mysteries, secret reservations and arrogated prerogatives.

2. The aims of the Islamic ideology are also different. It is not aimed at world domination or physical expansion. Rather, it is aimed at world submission to the Will of God and world confinement to the limits of God’s Law. Its principal objective is to please God and cultivate man in such a way as to help him to obey the Law of the Creator and be a faithful vicegerent of the Lord. To achieve this end, it deals with all aspects of life; its purpose is to develop in man a clear mind, a pure spirit, a live conscience, a healthy body and responsive feelings. A person with these qualities cannot fail to obey God and adopt the most sound course of life. So the objectives of the Islamic ideology are far from being simply human or temporal The Islamic ideology has all the elements and forces that make it comprehensive and practicable, moderate and flexible. Its Divine origin reveals only the fundamental and inviolable principles, leaving a due scope for the human intelligence to work out details and make the necessary adaptation. In whatever way one looks at it, one can see that the Islamic ideology is composed of comprehensive, practicable and resourceful principles. They are comprehensive because they deal with all the major aspects of life; practicable because they have been put into practice and translated into reality at one time or another; moderate because they do not favor the individual capitalist or the proletariat; they are not exclusively concerned with the mundane or with the spiritual; they are confined neither to this world nor to the Future life. They mark a middle way between all extremes and are a guide to a moderate and stable life.

Apart from these established principles, there is a great deal of flexibility for working out details suitable to various regions and ages. This flexibility is a matter of fact, a necessity, because the ideology is the work of God and in it, as in all of His work, there is a wide scope for the human mind and human trial