5. IHSAN – RIGHTEOUSNESS

Righteousness is the third level of Islam. Righteousness refers to a state of being that manifests itself in correct behaviour or Piety. It was described by the Prophet as follows:-

“It means that you should worship Allah as though you saw Him, for though you see Him not, He sees you”

There are three parts to this statement:-

1. That the individual should live in a state of reverence, humility, decorum, self-discipline and awareness as if he were always in the presence of his Lord. He should have god-consciousness, the awareness of Allah. This is possible because the spirit of Allah is within him.

2. The fact is that a person does not see Allah. He must, therefore, admit his limitations and the existence of a greater reality of which he has neither knowledge nor experience.

3. We cannot hide our thoughts, feelings or actions. They have effects and consequences both externally in the world and internally in our unconscious minds. Allah, who is both outside and within a person, sees not only a person’s actions, but also his feelings, motives, intentions and thoughts. This idea is similar to, but probably much more comprehensive than the discovery of the subconscious mind in modern Psychology. The subconscious mind records and is fully aware of a person’s inner and outer experiences, and affects his future behaviour and state. Hypnosis is often used to recall forgotten experiences. But people also have an unconscious mind that receives, processes and produces many kinds of forces, which we cannot be aware of through the existing senses. The subconscious mind is affected and affects the unconscious mind. A record can be thought of as existing also in the Collective Unconscious or in the very fabric of the world, the quantum or sub-quantum field, because of the law of Cause and Effect. People do interact unconsciously with others and the environment.

Righteousness can be divided according the three categories of knowledge into three levels:-

(a) When a person accepts and follows a correct teaching.

(b) When a person acts correctly because he perceives and recognises what is righteous.

(c) When the person is upright by nature. His conscience is functioning.

“So set your purpose for religion, as a man by nature upright - the nature in which Allah has created man. There is no altering the laws of Allah’s creation. That is the right religion, but most men know not..” 30:30

Most believers fall into the first category. They will, however, not know that the teachings are correct unless told by those who know. The purpose of the teaching is to lead them to the second stage. Practice at the second level should raise them to the third.

Righteousness or Right behaviour consists of:-

1. Correct thinking, this is dealt with under ‘Logic’.

2 Correct beliefs, feeling and motivation, this is dealt with under ‘Ethics’

3 Correct behaviour or action.

“Be mindful of your duty to Allah and (1) do righteous works; and again: (2) be mindful of your duty and believe; and once again: (3) be mindful of your duty and do good. Allah loves the good.” 5:93

Correct behaviour can be divided into:-

(a) Those actions which relate to personal responsible. This will be considered under the heading, ‘Conduct’.

(b) The rights and duties of a person because he is a member of the society. This will be dealt with under “Imperatives”.

(c) The relationship of the person with Allah, and, therefore, with His creation including life, nature and the planet and the Universe. This subject is referred to under the general name “Worship”. It has been dealt with under the “Pillars of Islam” and the “Duties”. But there they were regarded as techniques since they have a formal structure. Here, on the other hand, they are not techniques, but a general attitude. In general where they are not mere habits, automatisms, superstitions or conventions, they are usually acts of worship. The Prophet Muhammad, who presumably needed no techniques, nevertheless performed the acts of worship. The remarkable feature of Islam is that it combines worship with techniques. It also includes the third ingredient, the conventional which, though it has little spiritual value, does perform a social function. It may even produce sub-conscious worshipfulness.

Worship has four aspects:-

(i) Reverence or respect.

(ii) Devotion or love.

(iii) Service.

(iv) Complete submission or surrender in which case it is a synonym for Islam.

The word “Praise” is often used to cover all four aspects. It is hardly necessary to point out that it is absence of these qualities which makes man a thoroughly disruptive force in the world, and that by reaction he himself becomes the victim.

The Quran is full of references to it, and is itself an act of worship. It is, for instance, constantly calling attention to the harmony of the Universe and Nature.

“O ye who believe! Remember Allah with much remembrance and glorify Him early and late.” 33: 41-42 Also 40:56, 50:39, 52:49, 76:26

“The thunder hymns His praise and so do the angels for awe of Him....And unto Allah do prostrate whosoever is in the heavens and the earth willingly or unwillingly, as do the shadows in the morning and evening hours.” 13: 13,15

“The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymns his praise, but you understand not their praise...” 17:44

“Hast thou not seen that Allah, He it is Whom all who are in the heavens and the earth praise, and the birds in their flight? Of each He knows the worship and the praise, and Allah is aware of what they do.” 24:41 Also 59:1, 62:1, 40:7

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Righteousness implies that there is something right and true to which conformity is required. It is, therefore, a relationship having three parts:- (i) Ultimate Reality, Allah (ii) Man and (iii) the relationship and interaction between them. It refers to a state of being, (the truth or order in a thing) rather than to behaviour (mind) or physical structure. However, though the state of being transcends thought, motive and action, it has three aspects or degrees, namely, (a) knowing or thinking what is right (b) being motivated by what is right, (c) doing what is right. Though these are inter-connected and affect each other, they are not always co-ordinated and unified. Righteousness, in Islam, is the state of “Surrender to Allah”. One can surrender by intellectually accepting the Word of Allah, the teaching or guidance; one can strive to live by its principles; one can obey it in action; one can do all of these to various degrees.

“Lo, Religion with Allah is The Surrender.” 3:19

“And whoso seeks a religion other than The Surrender (unto Allah) it will not be accepted from him, and he will be a loser in the hereafter.”3:85

“Surely pure religion is for Allah only. And those who choose protecting friends besides Him say: We worship them only that they may bring us near unto Allah. Lo, Allah will judge between them concerning that wherein they differ. Lo, Allah guides not him who is a liar, an ingrate.”39:3

“And they (mankind) were commanded naught else but this that they serve Allah, keeping religion pure for Him, as men by nature upright, and to establish worship and to practice charity. That is true Religion.” 98:5

“Verily, We have revealed to you the Book in truth that you may judge between men by what Allah has shown you; so plead not for (or be used as an advocate by) the treacherous; but seek Allah's pardon: Verily, Allah is Forgiving, Merciful.” 4:105-106

“Whoever judges not by what Allah has revealed, these are the wrong-doers (the unjust).” 5:45

“And of all things have We created pairs, that you may reflect (or receive instruction). Therefore flee unto Allah, surely I am a plain Warner to you from Him.” 51:49-50

The third factor is the interaction between the pair and can be regarded as that which when removed from unity gives rise to the pair, or as something that arises from the pair and tries to reunite them.. It should be noted that Surrender refers to Unification and has the same meaning as “at-one-ment” in Christianity.

“And the glory which Thou gavest me I have given them; that they may be one, even as we are one. John 17:22

The implication is that there was first a separation. In fact there are three stages:- (1) In the beginning there was only Allah, the One, the Absolute. (2) Then we have an act of separation, also known as Creation that can be called involution. (3) Then we have a return to Unity, a process we can call evolution. This process requires Love.

According to the Quran:-

“Glory be to Him: He is Allah, the One, the Absolute.” 39:4 Also 38:66

“Allah, He is Reality, and that whereon they call instead of Him is the False, and because Allah, He is the High, the Great.” 22:62

“Vision comprehends Him not, but He comprehends all vision, for He is the Subtle, the Aware.” 6:104

“Unto Him belongs all that is in the heavens and that is in the earth; verily, Allah is the Absolute, the Owner of all Praise.” 22:64

“He is the First and the Last and the Evident (or Outer) and the Imminent (or Hidden or Inner), and He is Aware of all things.” 57:3

“Allah surrounds all things.” 8:47

“Say: He is Allah, the One and Only. Allah the Absolute, on whom all things depend and besought by all! He begets not and is not begotten! Nor is there any one like unto Him!" 112:1-4

The name Allah (that which alone is to be worshipped) is given to the fundamental self-existing Reality, the source of all things, including matter, energy, life and consciousness. It should be evident from these and other verses in the Quran that the concept of Allah in Islam does not admit the possibility, as some people claim, that a human being or any other created thing can be God, as they are dependent and have limitations. Nor does Allah take on a physical form as He acts through all things by His Word. As He is all-powerful, all-knowing and all-pervasive, such ideas are clearly absurd and trivialize the concept. To illustrate, we can draw a large circle A for Absolute, representing Allah (it should not really have borders as He is infinite). Within this we can draw a small circle U for Universe. Within U we can draw a smaller circle M for mankind. Then A transcends the Universe and also contains it and is imminent in it. And A and U transcend M but also contain it and are imminent in it. Righteousness requires correct beliefs and thoughts about Allah, otherwise surrender to Allah is an illusion and will have wrong effects. To surrender to something limited is to become or stay limited.

According to a Hadith Qudsi (a revelation to the Prophet):-

“Allah said: I was a hidden treasure. I wished to be known, therefore, I created the world that I might be known.”

The implication is that before the creation of the Universe there was only Allah, the Absolute, the One. At this level of Reality there is no distinction between the Knower, the Knowing and the Known. There is a polarity, a separation between the first and third factors and the second reconnects them. This triad refers to Relativity. All knowledge and everything in the Universe is relative in that things are inter-dependent and known only with respect to each other. This triad of knowledge refers to the Universe, the relative world of phenomenon. From the point of view of Creation, the triad can be regarded as consisting of Thought, Motive and Action, which from a scientific point of view corresponds to Information, Energy and Matter. This corresponds to three levels of existence Spirit, Life and Matter. Human beings can be regarded as having the three corresponding aspects of Soul, Mind and Body. It is not difficult to see that the first factor in these triads leads to the second and the second to the third or that evolution takes place in the reverse order. However, Allah transcends these triads though He manifests through them. It is probable that the Trinity, namely Father, Holy Spirit and Son in the Christian doctrine, refers to these triads.

The Universe was created not because Allah did not know himself and wished to know Himself, as some people suppose, but because He wished to be known. Something other than Himself had to be created for that. Man is part of this. Man is a Vicegerent (Quran 2:30), an agent and an image of Allah in that he has the spirit of Allah in him and is also a knower and the known. The Universe does not exist without Allah – as He has created it out of nothing and surrounds all things in it, it can be regarded as a thought in the mind of God. The Universe as seen by man is also a construct in the human mind and cannot possibly exist without him. It can, therefore, be stated that basically the relative world, including man, consists only of the interaction between Allah and Man and its nature depends on the nature of that interaction. The human mind is a small part of the Divine or Universal Mind (see 6:104 above). We can illustrate this by drawing a large circle UC representing Universal Consciousness within which there is a small circle HC, representing human consciousness. Obviously AC is not identical with UC and does not contain it.

Religions that come to mankind as guidance from God consist of (a) doctrines that affect thought and perception, (b) values that inform motives and (c) instructions to actions, techniques. These are inter-dependent and interact. Techniques make sense only if we know what the Purpose is, and a Purpose makes sense only if we know what the Reality is that is to be served. Religion is concerned with the objective Reality and therefore, with the objective Purpose and the objective Techniques that will serve that purpose. We have three levels:- (1) The Fundamental Reality is Allah. (2) His purpose was “to be known”. (3) He created the Universe by His Word. Religion itself is known by the triad Allah, the Spirit by which inspiration is received and the Messenger who carries the Message, the Word of Allah, and acts on earth on behalf of Allah.

"To Allah belongs the East and the West, and wherever you turn there is Allah's face (presence); for verily, Allah is All-pervading and All-Knowing. They say: Allah takes unto Himself a son. All Glory is to Him! Nay, His is whatever is in the heavens and the earth, and all things worship (obey, glorify, praise) Him. The Originator of the heavens and the earth, when He decrees a matter He does but say unto it: BE! and it is.” 2:115-117 Also see 3:47

“His word is Truth.” 6:74

“He created the heavens and the earth with truth! Exalted is He above all that which they join with Him!” 16:3

“Do they not reflect within themselves: Allah did not create the heavens and the earth and what is between them but with Truth, and for an appointed term (or destined end)? But truly most of the people are disbelievers in the meeting with their Lord.” 30:8

“Surely We have created everything according to a measure. And Our command is but one, as the twinkling of an eye.” 54:49-50

“Allah is He, Who created seven heavens and of the earth the like of them. The Commandment continues to descend among them slowly, that you may know that Allah has power over all things and that Allah indeed encompasses all things in knowledge.” 65:12

The implication of these last two verses is that the Universe is a single system in which all things are inter-dependent. The Universe has several levels and is a network of forces such that whatever happens in any part of the Universe affects and is affected by all other things in the Universe. The network has knots and nodes at various levels, centers which also form networks having their own centers. This also applies to human beings. We are affected by all things in the Universe and every action we do has consequences throughout the Universe which then also affect us. There are feed backs such that our actions produce reactions by the environment that affects us and conversely the Universe affects itself through us. An individual can be regarded as a centre of converge as well as radiation of forces and the relationship of a person with other people, things, the environment and God concerns the links through these forces. Righteousness, therefore, has a Cosmic function as well as a Personal one.

Connected with the Word is the Spirit:-

“He sends down the angels with the Spirit at His command upon whom He will of His servants, saying, "Give warning that there is no God but Me; therefore, fear (do your duty to) Me." 16:2

“Say: The Holy Spirit brought it down from your Lord in truth, that it may confirm (the faith of) those who believe, and for a guidance and glad tidings to those who have Surrendered unto Allah (Muslims)." 16:102

“They will ask you about the Spirit. Say: The Spirit is (or comes) by the command of my Lord, and you are given but a little knowledge (or control) thereof."17:85

“From Allah, the Lord of the Ascending Stairways, to Him ascend the angels and the Spirit in a Day the measure of which is fifty thousand years.” 70:3-4

The Spirit proceeds from the Word and carries the Word or Truth. It is not Allah, though it proceeds from Him and connects to Allah. It is that which bestows consciousness, conscience and will. It can be regarded as the fundamental emanation which by progressive condensation or organization through stages creates all other things including energy and matter. No Absolute distinction is made in the Quran between these things. There are only phenomena that have these aspects to various degrees. Life or mind that characterizes life refers to motion, action or behaviour and, therefore, refers to energy. The soul which is specific to individuals can be regarded as organized spirit and is, therefore, that which defines the Truth or Being of a person as opposed to his mind and behaviour. Beings differ according to the amount and quality of Truth (order) they contain and this can grow or diminish. There is a process of involution towards increasing condensation and inertness and a reverse process of evolution that releases the trapped spirit. Righteousness can be defined either in absolute terms of the degree of Truth, or relative to the nature of the Being, its potentialities and capabilities.

“You shall surely travel from stage to stage! “ 84:19

Man as part of the Universe and as an agent of Allah was part of the Divine purpose.

“And I have not created the jinn and mankind except to serve Me.” 51:56

“And unto Allah do prostrate whoever is in the heavens and the earth, willingly or unwillingly, as do their shadows in the morning and the evening.” 13:15

This verse affirms the omnipotence of Allah indicating that all power comes from Him (2:165) and that there is no “Free Will”. All things obey Laws made and maintained by Allah and nothing can be done without causal forces. However, there are different levels of forces such that operating at a higher level frees from lower levels. Though the Law of Gravity exists, birds and airplanes can fly owing to other causal factors such as the Laws of Aerodynamics and the physical structure and the chemical and electronic forces that operate it. This does not suspend Gravity but a price has to be paid in energy to overcome it. Though we have instincts and reflexes we can use reason. But reason depends on data and the ability to process it which is not created by us. All things are agents through which Allah works. This also implies that all actions that human beings do, good or evil, are done by the Will of God. But the reverse is not true. People do not necessarily do the Will of God. What a person consciously wills is not necessarily the Will of God. This can be illustrated by drawing a large circle marked WG, representing the Will of God, and within this draw a very small circle marked WH that represents the human will. It is evident that WH is not identical with WG. Righteousness implies that a person surrender his will consciously to WG.

Note, however, that the surrender of all things is not deterministic in the Western sense as the reference to the shadow indicates, but is more like a response. As all things are made of Truth, all processes concern transmission and transactions of Truth. Human beings, like all things are already in a state of surrender unconsciously, but they are also required to surrender consciously. This involves putting themselves under the appropriate causal forces. Though a person can be said to construct himself, the religious techniques used do not directly produce spiritual development – they are not like a commercial transaction – but create receptivity. They are more like creating and tuning a radio to receive a broadcast message.

“He it is who created the heavens and the earth in six days, and His Throne (or authority, control) was (first) upon the Water that He might try you, which of you is best in conduct.” 11:7 Also 18:7 and 67:2

“And when your Lord said unto the angels: I am about to place a Vicegerent in the earth, they said: Will you place therein one who will do evil therein and shed blood, while we celebrate Thy praise and glorify Thee? Said (the Lord): I know what you know not. And He taught Adam the Names (Attributes), all of them.” 2:30-31

“Who made good everything that He has created, and He began the creation of man from dust. Then He made his progeny of an extract, of a fluid held in low esteem. Then He fashioned him and breathed into him of His spirit, and made for you the faculties of hearing, and sight and heart; little is it that you give thanks.” 32:7-9

“And certainly We created man, and We know what his soul suggests to him, and We are nearer to him than his life-vein (Jugular or Carotid).” 50:16

Human beings can be regarded as having three aspects or levels:- (a) the physical body made of earth, (b) the spiritual which bestows consciousness, conscience and will (coordination or self-control) and these together form (c) the middle or third level, the mind which refers to thought, feeing and action. Whereas the Spirit is Universal, the Soul can be regarded as organized spirit and is specific to each person. It has contact with the Spirit and Allah. It can become corrupted or enhanced and atrophy or grow. These three aspects of man interact, but the influences can take three routes and each can dominate, mediate or be passive with respect to the others, giving entirely different results:- (i) From Soul to Mind to Body. (ii) From Body, to Mind to Soul. (iii) From Mind to Body and/or Soul.

“And when we said to the angels: Bow down before Adam, they bowed before him save only Iblis, who refused and was too proud and became one of the disbelievers. And we said: O Adam dwell, you and your wife, in Paradise, and eat there from amply as you wish; but do not draw near this tree or you will be of the transgressors. But Satan made them backslide there from and drove them out from what they were in, and We said: Go down, one of you the enemy of the other, and in the earth there is an abode and a provision for a time. And Adam obtained certain words (revelations) from his Lord, and He relented towards him, for He is the Relenting, the Compassionate. We said: Go down there from altogether and per chance there may come from Me Guidance, and whoever follows My Guidance, no fear is theirs, nor shall they grieve. But those who disbelieve, and call Our signs lies, they are the fellows of the Fire, they shall dwell therein for ever." 2:34-39

It is evident from observation that though human beings were made as Vicegerents containing the Spirit of Allah, they do not function according to this religious ideal, but are a mixture of good and evil to various degrees. The temptation and deceptions of Satan is the explanation for this. Some people deny the existence of Satan, but this leads to self-deception in that they remain unaware of the psychological malfunctions man is prone to:-.(i) We have such things as pride, arrogance, greed, lust, envy, vanity, hate, aggression, phobias, fears, anxieties, tensions, addictions, obsessions, and the fantasies, superstitions, rationalizations and distortion based on these. (ii) We have mental mechanisms such as suppression, repression, filtering, exaggeration, trivialization, denial, projection, introjection, distraction, displacement, substitution, excuse making, scapegoat seeking, confabulation, self-deception, hypocrisy, extrapolation, expectation, compartmentalizing, homogenizing, self-centeredness, indifference, apathy, . (iii) We have sadism, masochism, vengefulness, malevolence, destructiveness, anti-social behaviour and psychopathy (iv) We have gossip, scandal mongering, sensation seeking, rivalry, lying, inventing facts, boasting, humiliating, criticizing, one-up-man-ship, social relationships based on game playing, morbid curiosity, dependence, proneness to illusions, superstition and delusions; selective perception, tendency to jump to conclusions on inadequate knowledge, wishful thinking, lack of discrimination, irresponsibility, impatience, gullibility, proneness to hysterics and exaggerated emotionalism, herd mentality, cynicism, skepticism and mental occupation with relative trivialities and futilities. (v) We have crimes such as murder, injury, theft, robbery, deception, swindling, cruelty, torture, terrorism, atrocities, exploitation, manipulation, coercion, oppression, riots, insurrections, civil and class wars, mass hysterics, witch hunts, dictatorships, tyrannies, and inter-racial, inter-cultural, and international conflicts. Though the blame for evils in a society is usually placed on individuals, leaders or authorities, the fact is that they are formed by the influences that pervade the whole society. They are merely the focal points or manifestations of a general malady and leaders cannot function without the support of others.

These features cause human disability and suffering, not only at the social level but also psychologically and physically through psycho-somatic mechanisms and wrong way of life, but also indirectly by affecting the environment on which we all depend. They are regarded as diseases that need healing. But it is clearly not enough that we have experiences from which we can learn. Experiences have to be interpreted and this requires an appropriate Framework of Reference – knowledge, awareness and guidance are also required. But this too is insufficient. Educational systems that provide an appropriate and comprehensive discipline is required. All ordinary educational systems fail badly in this respect. As people are formed by three factors, what is inherent in them, the influence of their environment, both human and physical and the conscious efforts they make, the Educational System must include the entire Cultural and Social system as well as the Physical System – the way the physical environment is constructed and managed. Righteousness, therefore, implies a complete Way of Life based on Objective or Divine Principles. In the absence of this the individual has to undertake activities that will reinforce beneficial thoughts, motives and actions and neutralize wrong or harmful influences. He may have to isolate himself from wrong influences and surround himself with spiritually beneficial ones. Islam, however, is not in favour of monasticism and monkery as development requires overcoming opposition and difficulties. Life itself provides the necessary challenges and opportunities. However, a balance must be found between the inner capacities of people and the outer temptations and pressures which could be too strong.

Satan can be regarded as an entity within the Collective Mind that represents arrogance and rebellion that works through the Ego. This is an idea of self, a False Self that causes alienation from Allah, the fundamental and ultimate Reality, and all things He has created. It is the cause of deception, illusions, delusions and hallucinations to various degrees. It makes the person a god in his own sight. Satan is, therefore, the arch enemy of man that tries to obstruct him reaching his goal. But it is by overcoming Satan that man grows spiritually. This alienation is regarded as “spiritual death” – the spirit has become dormant and individual soul which is product of the spirit has atrophied. It needs to be resurrected and caused to grow. This is done by receiving the Spirit from Allah by applying the guidelines Allah has provided through His Messengers.

“Is he who was dead and We have quickened (given him life) him, and made for him a light, wherein walks amongst men, like him whose likeness is one walking in utter darkness whence he cannot emerge? Thus is their conduct made seemly to the disbelievers. And thus have We placed great ones (leaders) in every town, its wicked ones, that they may plot therein. But they do but plot against themselves, though they perceive not.” 6:123-124

“Surely, We have created man in the best of moulds. Then We reduced him to the lowest of the low; save those who believe and act right; for theirs is a reward unfailing.” 95:4-6

“And the soul and Who fashioned it, and enlightened it with what is wrong and right for it! He indeed is successful who causes it to grow (or purifies it)! And he indeed is a failure who corrupts it!” 91:7-10

“Then set your purpose for religion as a man upright by nature - the nature made by Allah in which He has made men; there is no altering (the laws of) Allah's creation; that is the right religion, but most people do not know - turning to Him only, and be careful of your duty to Him and keep up prayer and be not of those who ascribe partners to Him (polytheists), of those who split their religion and became schismatic, every sect rejoicing in its own tenets.” 30:30-32

“Verily, (the true) religion in Allah's sight is The Surrender (to His will, i.e. Islam), and those to whom the Book was given formerly disagreed not until after knowledge came to them, through mutual envy. But whoever disbelieves in Allah's revelations, (find that) truly Allah is quick at reckoning. And if they dispute with you, then say: I have surrendered my whole self unto Allah, and so have those who follows me. And say to those who have been given the Book, and unto the unlearned (or unread or Gentiles): Have ye, too, surrendered and if they surrender, then are they truly guided. But if they turn their backs, then your duty is only to convey the message unto them. Allah is Seer of His servants.” 3:19-20

“Verily, Allah hath bought of the believers their lives and their wealth, because the Garden will be theirs; they shall fight in the way of Allah, and they shall slay and be slain, a promised binding on Him in Truth, in the Torah and the Gospel and the Quran; and who is more faithful to His covenant than Allah? Rejoice then in the covenant which you have made with Him, for that is the supreme triumph. Triumphant are those who repent, those who serve Him, those who praise, those who fast, those who bow down, those who fall down prostrate (in awe or surrender), those who bid what is right and forbid what is wrong, and those who keep the limits (ordained) of Allah - glad tidings to those who believe.” 9:111-112

“Say: As for me, my Lord has guided me unto the Straight Way, a right religion, the faith of Abraham, the upright, for he was not of the idolaters. Say: Verily, my worship and my sacrifice, and my living and my dying belong to Allah, the Lord of the Worlds. He has no partner. This I am commanded and I am foremost of those who surrender (unto Him)" 6:162-164

“And say: Truth has come, and falsehood has vanished! Verily, falsehood is ever bound to vanish." 17:81

“Seek aid with patience and prayer, though it is a hard thing save for the humble, who know that they will meet their Lord, and that to Him they are returning.” 2:45-46 Also 41:21

“True prayer is only a call to Allah; and those who call on others besides Him shall not be answered at all, except as one who stretches out his hand to the water that it may reach his mouth, but it reaches it not! The call of the disbelievers is futile.” 13:14

“And follow (or pursue) not that of which you have no knowledge; verily, the hearing, the sight, and the heart, of all of these it shall be asked (to give an account).” 17:37

“And say not of those who are slain in Allah's Way (the Way of striving, sacrifice and restraint) (that they are) dead. Nay, they are living; but you do not perceive it. We will try you with something of fear, and hunger and loss of wealth, and lives and fruits (of toil); but give good tidings to those who patiently persevere who, when there falls on them a calamity say, "Verily, we are Allah's and, verily, to Him is our return." 2:154-156

“O you who believe! Respond unto Allah and His Messenger when He calls you to that which quickens you; and know that Allah comes in between a man and his own heart; and that He it is unto Whom you shall be gathered.” 8:24

“But O, you soul in peace and fulfillment! Return unto your Lord, well pleased and well pleasing unto Him! Enter you amongst My servants, enter you My Garden (Paradise)!” 89:27-30

The question is: How is the Divine purpose to be fulfilled? Obviously the good is that which fulfils the purpose and evil is that which obstructs it. But what does a good or evil action consist of?

“Say: O mankind! There has come to you the Truth from your Lord, and he who is guided by it, his guidance is only for his own soul; and he who errs, errs only against it; and I am not a warder over you." 10:109

"O you who believe! You have charge of (or guardianship of) your own souls; he who errs can do you no hurt if you are rightly guided. Unto Allah will you all return, and He will declare to you the truth of that which you did." 5:105

"There is no compulsion in religion; the right way is henceforth distinct from the wrong. And whoever rejects Taghut (false deities) and believes in Allah, he has grasped a firm handle which will not break; but Allah is both Hearer and Knower. Allah is the patron of those who believe, He brings them forth from darkness into light. But those who disbelieve, their patrons are false deities; these bring them forth from light to darkness. Such are fellows of the Fire, they will dwell therein." 2:256-257

“And every man's augury (fate) have We fastened on his own neck; and We will bring forth for him on the Day of Judgment a book offered to him wide open. (It will be said to him): Read your book. Your soul suffices as reckoner against you this day. He who accepts guidance (or does right), accepts it only for his own soul: and he who errs, errs only against it; nor shall one burdened soul bear the burden of another. Nor would We punish until we had sent a Messenger (with warnings).” 17:13-15

There are several implications here:-

(1) As human beings have the Spirit of Allah in them, and this can be defined as their real Self, then the goal to know Allah and of Islam - to reunite with Him in Surrender - consists of Self-realization, to know who one really is.

(2) This gives a person an entirely different self-image, one defined with respect to the Universal Creator and having a Cosmic function. It broadens and the horizon. To see oneself as the Spirit rather than a body or mind (a bundle of thoughts or patterns of behaviour) is to understand that one is the centre of consciousness, conscience and will without which nothing can exist for us, not even ourselves.

(3) A person sees oneself as immortal, outside time, and loses the fear of death. This gives one a completely different way of looking at things, a new set of values and behaviour. Religions do supply a different set of ideas, motives and practices than those that apply to worldly life and these are understood only to the degree to which self-realization is obtained.

(4) The Spirit of Allah bestows Justice, Compassion, Truth and Power as these are the attributes of Allah. This requires self-consciousness in order to get rid of obstructions and distortions that derive from the lower mind, such as greed, lust, pride, envy, hate, aggression, obsession, fears, anxiety, tension, addictions, phobias, prejudice, fantasy, delusions and rationalizations based on these. Life has to be led in a conscious, purposeful, self-consistent manner as opposed to in a subconscious mechanical, conditioned or habit-ridden manner, full of contradictions, that drifts along futilely like chaff in the wind.

(5) Self-realization also bestows autonomy and self-determination, responsibility for oneself, ones own development, knowledge and actions. It is no longer the case that a person is conditioned by others or by the culture, or that he is a reflection of the opinions of others, or that he looks to others, parents, leaders, authorities or the State - to take responsibility for conditions or values and what he should do or think.

(6) As good and evil are defined according to how they affect the soul of the person, then at this level we have a wholly selfish attitude. It is based on self-love, but it is the same as love of Allah and also the love of all people, as they have the spirit of Allah in them, even enemies and criminals though their actions are hated. It is also the love of all that Allah has created. When selfishness is condemned, that refers to one’s attachment and love of the body and mind, to one’s separation. It is a state of alienation, an illusion.

(7) The orientation of the mind has to change and a new set of ideas (knowledge), motives (values) and actions (disciplines), different from those used in worldly life, have to be employed. Religions when properly understood provide these.

(8) It is the thought, motive and action itself and not the result or consequences that directly affect the soul. Things are done for the sake of Allah.

(9) To acquire, recognize and be guided by Truth, it is necessary to communicate with the Spirit within as that is what carries Truth. Faith, Love and Hope are the attributes of the Spirit. Faith can be defined as that which is self-consistent and consistent with the spirit within.

(10) At the highest level there are no dichotomies (Quran 51:49-50). There is no good or evil. There is only good when contrasted with the evil we see around us. But what we call evil also has a good function, to repel from the opposite pole, to strengthen us by overcoming it as muscles grow against resistance. Even Satan has a good function. Ease and difficulties, fortune and misfortune, action and reaction are treated equally as sources of learning and development.

(11) Justice is an attribute of Allah and that requires Law. The Word of God refers to order. The Universe is ordered; it exists because it is based on Laws without which there would be no regularities and nothing could be recognized, predicted or controlled. Reward and Punishment are, therefore, natural consequences of actions according to Law and not to be regarded as bribes and retribution. The religions bring guidance from Allah and that demonstrates His Mercy and Benevolence.

(12) In so far as man has been created as a Vicegerent on earth, his objective purpose does not merely consist of what is known as spirituality, but he has three functions, the other two being social and environmental responsibilities.

A distinction, therefore, has to be made between three things:- The objective truth, subjective ideas and distortions that can be attributed to Satan. Some people deny the existence of Satan and can not therefore explain the causes of the alienation from Allah and the obvious evil men do. But such denial serves Satan. In order to develop objectivity an appropriate discipline is necessary. This includes contact with Allah through the Spirit within by study, self-awareness, prayer and meditation.

One prays for oneself, to strengthen one's spiritual capacities, consciousness, conscience and will, faith, compassion, hope, even if it is on behalf of someone else. We can ask questions, or ask for forgiveness, or express gratitude and thank God, or we can ask the help of God in some endeavour we have undertaken or seek His guidance.

We must not only ask, but we must also be receptive and be prepared to listen and not expect a particular answer as that might not be what is appropriate or good for us. Prayers can be answered as thought that arise in us, or as feelings, or as events. It is often the case that when we have a question or problem in mind then events take place that provide the answer or solution because we are predisposed to notice those aspects of it that can be interpreted in the appropriate manner and applied. However, human being are not only able to see (a) what is true, good and useful and comes from an objective source, but also (b) what comes from habit, conditioning and partial knowledge, as well as (c) that which comes from fantasy, wishful thinking, obsessions, superstition and illusion, that is, from subjective sources and what can be attributed to Satan. It is always necessary to distinguish between these three factors. In general this a difficult task unless (a) devotion to God, (b) self-consciousness and sincerity are cultivated and (c) an appropriate discipline is undertaken. The tendency is to suppress out of consciousness what one does not wish to hear or see in order to cling what has attachments to because of a false idea that it is in one’s self-interest. The idea of “self” has been mistaken and what one wishes to serve is physical pleasure, ease, greed, lust, envy or vanity. What is objectively good and beneficial to man always forms a wholly self-consistent system that is compatible with the truth upon which man is constructed. The awareness of this depends on consciousness, conscience and will (self-control). Satan works in the darkness when man is heedless and unaware.

“Who is more wicked than he who devises against Allah a lie, or says: I am inspired, when he has received none at all? And who says: I can reveal the like of what Allah has revealed? But did you see when the unjust are in the floods of death, and the angels stretch forth their hands, saying: Yield up your souls; this day shall you be recompensed with the torment of disgrace, for that you did say against Allah what was not true, and were too proud to hear His signs.” 6:94

“But most of them follow naught but conjecture (suspicion, fancy, guesswork, speculation); verily, conjecture can by no means take the place of (or avail against) truth. Verily, Allah is Aware of what they do.” 10:37

“The dwellers of the desert say: We believe. Say, "You believe not, but rather say: 'We submit'; for faith has not yet entered into your heart; and if you obey Allah and His Messenger, He will not diminish aught of your deeds; surely Allah is Forgiving, Merciful." 49:14

“Say: I exhort you only to one thing that you awake for Allah's sake (or stand up before Allah) in twos or singly, then ponder: there is no madness in your companion (or comrade, fellow-citizen); he is only a Warner to you before a severe doom.” 34:46

“Yet are there some amongst mankind who take to themselves (for worship) peers other than Allah; they love them as they should love Allah. But those who have faith are overflowing with love for Allah. O that those who are unjust could only see, they would see the Penalty (or Consequence) that all power belongs to Allah, and He will strongly enforce the Penalty,” 2:165.

“Say: If you love Allah then follow me, and Allah will love you and forgive you your sins, for Allah is Forgiving and Merciful." 3:31

“Surely the righteous shall drink of a cup the admixture of which is camphor, a fountain from which the servants of Allah shall drink, flows with abundance, because they fulfill their vows and fear a day the evil of which spreads far and wide. And they give food out of love for Allah to the poor and the orphan and the captive: (Saying) We only feed you for Allah's sake; we desire from you neither reward nor thanks.” 76:5-9

The Spirit of Allah within, the Real Self implies that man has consciousness, conscience and will and that this also gives him the Divine powers of initiative, responsibility and creativity. As a Vicegerent (Quran 2:30), man creates and modifies not only the Reality of the external world but also himself. He does so by interaction with Reality (Allah) through thought, feeling and action. Though these can be formed and can act independently they do affect each other. But conscious thoughts generate feelings and associated motives, and these generate actions. A person constructs himself. As the Quran says:-

“Is he who has laid his foundation upon the fear of (duty to) Allah and of His good pleasure better, or he who has laid his foundation upon a crumbling undermined sand cliff, which crumbles away with him into the fire of hell? Allah guides not a people who do wrong. The building which they have built will not cease to be a source of doubt in their heart until their heart are cut asunder; but Allah is Knowing, Wise.” 9:109-110

“That, your thoughts which you did think about your Lord, have ruined you; and ye find yourselves among the lost.” 41:23

“But whoever desires the Hereafter, and strives for it with the necessary effort, for such, their striving shall find favour.” 17:19

“O you who believe! If you do your duty to Allah He will give you discrimination and will rid you of your evil thoughts and deeds, and will forgive you; for Allah is Lord of Infinite Bounty.” 8:29

“ That no bearer of burdens shall bear the burden of another, and that man shall have nothing but what he strives for, and that his striving shall be seen. Then shall he be rewarded for it with the fullest reward; and that your Lord is the final goal.” 53:38-42

We modify ourselves:- (a) Directly through self-suggestion, (b) By any thought, motive or action that reinforces, modifies or cancels the effects of other thoughts, motives and actions. (c) Indirectly because things within us are interconnected in ways we do not know, so that changes in respect cause changes in other respects – there may be undesirable side effects. (d) Our actions, motives and thoughts affect each other, and modifying any of these affects the others. Our perception and attitude changes and we see and interpret the world differently. We might see features, opportunities and connections that we would not otherwise see. (e) We change ourselves inwardly and in outer behaviour, so that the result is that we interact and affect our environment and things in it differently at both conscious and unconscious levels. (f) The environment, the things and people in it, therefore react differently. This in its turn gives us different experiences which change our thoughts, motives and behaviour. (g) Our nature and behaviour not only elicits reactions but also attracts or repels events The world around is not only seen differently, but becomes different.

According to the Prophet Muhammad (saw):-

“Allah says: Whoever is at enmity with one whom I befriend should beware of having to do battle with Me. When a servant of Mine seeks to approach Me through that which I like best out of what I have made obligatory upon him, and continues to advance towards Me by dint of voluntary efforts beyond that prescribed then I begin to love him. When I love him I become his ears by which he hears, and his eyes with which he sees, and his hands with which he grasps, and his feet with which he walks. When he asks Me I bestow upon him and when he seeks My protection I protect him.”

According to the Quran:-

"The Exalter of Ranks, Lord of the Throne: He casts the Spirit by His command upon whom He wills of His servants, that he may warn of the Day of Meeting." 40:15

"Who know that they will meet their Lord, and that to Him they are returning?" 2:46 and "...He Who created you at first, unto Him you are returning." 41:21

"And call not upon any other God along with Allah; there is no God but He. Everything ill perish), except His countenance. His is the command, and unto Him shall you return!" 28:88

"And there remains naught but the Countenance of your Lord of Might and Glory." 55:27

“The Day when We shall roll up the heavens as a recorder rolls up a written scroll. As We began the first creation, We shall repeat it. It is a promise binding on Us.” 21:104

“He produces creation, then reproduces it, that He may reward those who believe and do good works with equity.” 10:5 and 10:35

All things return to as they were in the beginning. It seems, therefore, that like things within the Universe, the whole of creation is also cyclic. Time can be regarded as having three dimensions like a spiral because things do not return to exactly the same point. In fact, it can be argued that there is only the present moment and that the past and present do not exist as they are contained, and can only be known, in the present, which is also the only place where an action can be done. That is why it is relative to the observing mind (Quran 22:47 and 70:4, 16:77, 54:50). Time can be regarded as an eternal three dimensional bubble. Righteousness consists of actions that are consistent parts of fundamental Reality in the “Now”, unfettered by the past or fear and expectations of the future.

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