Action, Motive and Awareness
Question:-
It seems to me that Islam remains
close to the spirit of Judaism, with its emphasis on law. Muslims consider that
Jesus' teachings have contributed to making Islam a more evolved religion than Judaism.
If so, in which way do those teachings appear in Islam? How does Islam fit into
the scheme of things?
Comment:-
Islam is
about Striving in the Way of Allah. (Quran 5:35, 22:78, 29:6, 47:31, 53:38,
61:11 etc.)
But let us put things in context.
Islam as the name implies is
"Surrender" to God, the Fundamental Reality, the Creator and
Maintainer of all things. Mankind is seen as being an agent of God. As such he
must have an input from the Creator which he must process and produce an output.
Islam is a comprehensive,
self-consistent Way of Life, and the Quran contains a teaching about this. This
means that it can be described as having three interdependent aspects:- (1)
Facts - Truth, Knowledge, awareness that provide an input. (2) Meanings -
interpretations, a framework of reference in which things are judged and
understood, modes of processing facts, motivational material. (3) Values -
goals, purposes, instructions, moral principles, etiquette, matters connected
with psychological, mental and physical hygiene, rules and Law, the discipline
that facilitate an output.
These correspond to knowledge,
motive and action, and they are also interdependent.
All these include material that
has application in all fields that concern man, spiritually, mentally and
physically, the society and the environment. It deals with Religion in general,
and though not separately or in details, it has guidance that touches on
matters that concern Cosmology, Biology, Psychology, Sociology, History,
Politics, Economics, Culture, Theology, Aesthetics, Ethics, Metaphysics,
Epistemology, Logic and everything else that man might deal with.
Note
that the Law is only part of something much more comprehensive which also
includes ethical teachings that affect motives and mental attitudes that can be
regarded as as “Attributes and Principles of Being “.
The purpose of Islam is spiritual
welfare, development and regeneration. Islam is "The Straight Way".
It is not the destination but a path towards it. It is about
"striving" to achieve spiritual transformation - to enhance
consciousness, conscience and will; to achieve realisation of the Divine Spirit
within. This includes the cultivation of (a) correct action, (b) correct
motives and (c) correct knowledge. The action is judged by its motive and the
motive by knowledge. These correspond to values, meaning and fact or should be
understood as such in this thesis.
A study of the Quran and the
teachings of the Prophet (saw) reveals that Islam has three levels:- (1) the
Law, Shariat (2) the Faith, Iman and (3) Righteousness, Ihsan. These refer to
actions, motives and the state of being based on the awareness of truth, which
is the definition of knowledge. The Law should lead to faith and faith should
lead to righteousness. Faith does not exist at the beginning but is a result of
discipline (Quran 49:14).
(1) The Shariat or Religious Law
is a different and much wider concept than what is understood by the term
"Law" in the secular West. The purpose of the Law is:- (d)To create a
social system in which it is possible to live the spiritual life without
obstruction. (b) To create a social order that will encourage people to behave
in a manner as if they were already spiritually regenerated in the hope that
this will stimulate spiritual regeneration by forming a link between the outer
mind and the dormant spirit within. (c) Have an educational effect in
maintaining a set of beneficial values. (d) To prevent the erosion and slipping
back of the community to more primitive and barbaric levels. (e) To create a
tradition, so that even if the majority of people merely conform to the law in
an unintelligent habitual manner there will be those who can discern and
benefit from the higher teachings.
But
there are three levels:- (i) The Law is concerned mainly with conduct, but it
does not exist in isolation. (ii) It is backed up by Ethical and Moral
teachings. These provide the framework in which the Law is justified and the
Law can be regarded as a subset of the Ethics. These concern the neutralisation
of ignorance, aggression, apathy, anger, lust, envy, vanity, pride and greed
and the development of their opposites. (iii) But even this is only a part of
something more fundamental, namely teachings about the nature of man and his
relationship with existence. These can be called the “Attributes and
Principles of Being” and concern the cultivation of acceptance,
self-control, patience, endurance, courage, stability, integrity, reliability,
benevolence, compassion, mercy, faith, trust and hope. Man as a Vicegerent with
the Divine spirit in him ought to have the attributes of God. Fundamentally,
therefore, the aim of Islam is spiritual regeneration by enhancing
consciousness, conscience and will. (Quran 91:7-10, 34:46, 79:14, 32:9, 5:52)
(2) Faith includes (a) correct beliefs,
(b) correct motives and (c) correct actions. It refers to having knowledge in
the heart, to be aware of Truth.
(3) Righteousness is the state in
which the divine spirit within is active and a person is in
"surrender" to God i.e. he is a Muslim (32:9, 6:123, 8:24). Three
levels can be recognised (a) To believe, understand and incorporate the
teaching in ones mind (2:177). (b) To strive. (22:78, 4:95, 5:35 etc) (c) to be
Righteous i.e. to function from Truth. (6:163, 89:27-30, 26:83-90, 84:18).
Jesus said that he had come to
fulfil the Divine Law, that not one jot of it could be abolished (Matthew
5:17-18) and that salvation was by obedience to God (Matthew 7:21-23, John
9:31). The New Testament also tells us that faith without works is dead (James
2:20, Galatians 6:7-8). Despite this Christians had abandoned the Divine Law, a
Law designed to facilitate the spiritual welfare and development of people. But
as is evident no community, nation or civilisation can exist without Law. So
Christian nations adopted Roman Law. But this Secular Law was designed to
control people, which is quite different. Islam, therefore, came to restore the
Religious or Divine Law.
A person is dependent on and interacts
with the world - his physical, social and cultural environment and other
people. It is evident that without action and effort nothing can be achieved.
It is true that action that has no motive is unintelligent habit, impulsive,
ritualistic, conditioned and machine-like without purpose or reason and
therefore, is useless as it produces no change. But motives too can be based on
habit and conditioning. Action based on unconscious motives are uncontrolled
and may be futile, counter=productive or harmful. And those based on false
motives are hypocritical that often also deceive the person who holds them
apart from deceiving others. They are often based on self-deception and lead by
the need to justify oneself, to further self-deception and the distortion of
the ability to gain knowledge or recognise truth. Much mischief is caused both
in the Society and within the person's psyche obstructing progress. If one is
not to be caught in the prison of a vicious circle where all new experiences
are merely interpreted in terms of past experiences that produce conditioned
reflexes, then a new set of activities, vales and ideas have to be provided and
deliberate conscious thought is required that must be based on conscious
Knowledge.
But simply thinking by itself causes
no transformation either in the environment or in the person. It must affect
the feelings and motives, and these are also useless until they produce action.
This action can be external in the environment as well as within the person and
will have results in both. And each will have effects on the other.
(1) Each action modifies the
person creating pathways in his nervous system and mind that make the same
action easier next time as well as creating a foundation on which other
abilities can be built. (2) A person so modified also acts and reacts
differently, thereby modifying the environment, e.g. his home. (3) The
environment reacts differently to him according to his actions. (4) These
reactions provide different experiences and data for thought. (5) These modify
the person. (6) He interprets the events and things in his environment
differently (7) He also selects and migrates to different environments.
Though all religions, including
the three Abrahamic religions teach hope, love and faith, and Justice, Love and
Truth, i.e. action, motives and being based on knowledge, there is a difference
in emphasis and an evolution.
(1) Hebrewism put emphasis on Law,
Justice, duty, ritual, hope. Hebrewism can be regarded as the religion of
Justice. Rewards depend on actions.
(2) It is not the case, as we have
seen, that Christianity as taught by Jesus was without Law. What he abhorred
was ritualism or mechanical action. Jesus denounced the religious leaders of
his time as hypocrites because they devoted themselves to the outer actions,
the letter of the law and ignored the inner. He came to fulfil the Law by
putting the emphasis on Motives and therefore, on Love. The whole of the Law
was based on love of God and on love of neighbour as oneself. Christianity is
the Religion of Love. But it was pointed out by James the brother of Jesus that
"Faith without works is dead". Jesus also said that Truth would make
people free (John 8:32) and predicted that the Spirit of Truth would come at a
future date after his departure (John 15:26, 16:12-14).
(3) However, people began to
attribute good motives to themselves and much evil was done on the grounds of
good motives because people deceived themselves. The Law was abandoned. But as
this led to chaos an alien Roman Law created to control people was adopted.
Islam, therefore, places its emphasis on truth, knowledge, perception, faith.
Islam is the Religion of Truth.
Correct actions are to be judged
by correct motives, and motives are judged by correct knowledge.
A reading of the Quran shows that
Law as well as Love are also taught. For instance, the Compassion, Benevolence,
and Mercy of God are mentioned in every chapter. We see a combination of the
Jewish law of Justice "an eye for an eye" and the Christian law of
love in such verses of the Quran as the following:-
"The guerdon of an
ill-deed is an ill the like thereof. But whosoever pardons and amends, his wage
is the affair of Allah. Lo! He loves not wrongdoers. And whoso defends himself
after he has suffered wrong - for such there is no blame against them. The
blame is only against those who oppress mankind and wrongfully rebel in the
earth. For such there is a painful doom. And verily whoso is patient and
forgives - lo! that verily is the steadfast heart of things." 42:40-43
Critic:-
The Quran is not the problem. The
problem is the endless thousands of Hadith, which seemingly attempt to
restrict, define and rule every little aspect in a Muslims life. It is the
Hadith that determines the appropriate beard, the correct foot for to be used
for entering and leaving rooms. Muslims are nowhere told to obey Bukhari,
Muslim, Abu Dawud and Tirmidhi etc.
Comment:-
That is very naive. It is like
saying Muslims are nowhere told to obey the Quran. The Quran is also what the
Prophet reported. Bukharui etc. are reporting what the Messenger said and did
just as the written Quran is reporting what Allah said.
The Hadith contain explanations
and application of the Quran. They are mostly about the sayings and doings of
the Prophet (saw), the Sunna. It is these that have importance for Islam. The
Hadith describe the best of manners, examples of patience and steadfastness,
how to gain knowledge, how to live a decent and complete life as a Muslim.
Hadith give us an account of the life of the Prophet and some explain the
meaning and significance of various verses of the Quran. They also fill in
details about how to pray and perform other religious rites. They generally
apply to the conditions of life which existed at the time. Some of these
conditions are particular to the times and place and people and others are more
general and can be found in any time or place and people. They are not laws or
rules as such, but Islamic Law is based on the Quran and Hadith. Muslims are
required to obey Allah and the Messenger. Muslims do so to various degrees and
according to their understanding and abilities. Intelligence and discrimination
are required.
But true that the reports by
Bukhari etc. may not all be genuine and may give a partial report and
misinterpretations or may be misinterpreted. But then the Quran is also
misinterpreted by many Muslims, especially by those who wish to ignore the
explanations and applications by the Prophet (saw). It is well known, as the
Prophet himself indicated, that Hadith or their interpretations that contradict
the Quran as are to be rejected. He also said that he was only a man and that
which he said of his own accord rather than a revelation need not be accepted.
It is for scholarship to examine Hadith and it is also for scholarship to
interpret the Quran.
The problem is that people want to
misinterpret or reject Hadith based on their own limitations, desires and
prejudices and to do so often quote the Hadith as authority or some other
extraneous source they have selected from many alternatives. Rejecting the
Hadith outright is not an intelligent thing to do and it certainly contradicts
the Quran which requires Muslims to obey the Messenger.
But there is no compulsion is
religion and you can choose to ignore what the Prophet taught and flout the
Quran. Many these days of degeneration do, and perhaps they might be forgiven.
It is for Allah to judge.
Critic:-
This exactly is my problem. the
Ahadith comment on every damn detail of life. For every aspect it seems that a
"correct way" is pre-defined. There is little freedom left if you
subscribe fully to Ahadith. But I do not reject all Hadith. You can only obey a
living person.
The Quran is different. The Quran
cares for the basics and despite dozens of repetitions of certain aspects it
seldom goes into details. And this is good, because it leaves room for
individual decisions.
"He who obeys the
Messenger (Muhammad SAW), has indeed obeyed Allah, but he who turns away, then
we have not sent you (O Muhammad SAW) as a watcher over them." Holy Quran
4:80
Comment:-
Is the Quran "a living
person"? Or which person do you choose to obey? Or do you follow a saintly
scholar of the Quran and he is usually also a scholar of the Sunna? If you do
not obey a person, do you also reject the Quran as you do Hadith. Or do you
pick and choose bits of the Quran as you like? Which Hadith do you accept and
reject and on what grounds? Have you made an intelligent study of them? Or is
it mere personal preference?
You appear to be rationalising
your own desires in interpreting Quran 4:80. It does not imply that there are
no consequences to obeying or disobeying Allah. And it also makes clear,
contrary to your assertion, that obeying the Messenger is obeying Allah. It is
connected with the following verses:-
"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
You want freedom to do as you
like? You have that already. What you are really saying is that you do not want
to follow the Islamic discipline or that it is too difficult for you.
Islam is about
spiritual development. This requires a discipline. A discipline is something
that channels behaviour by creating certain pathways and blocking others. The
psychological energy is to flow in the most constructive manner, removing
harmful uses as well as wastage. The Prophet was reconstructing Society and the Individual and these
also interact and reinforce each other.
Compare this to the network of
pipes that forms the water supply in a city. Supposing now that we have a
limited amount of water and certain priorities and want to lead the water to a particular
area where its value is maximised. We will need to open certain taps and close
others. Above all we will have to stop leaks.
The fact is that human beings are
a system of interdependent parts so that any changes made at a local level
causes unpredicted and unwanted compensatory changes in other parts that may
well be harmful, but usually simply neutralise the desired changes. For
instance, people in their desire to do good often become intolerant of others
and may become very cruel as for instance the Inquisition. On the other hand
others might on the grounds of tolerance for others also become self-indulgent
and allow all kinds of evil to flourish.
A balance has to be struck. As the
Quran tells us and also confirmed by the Sunna, We are required to strive but
Allah does not tax us beyond our ability, He is forgiving and we are required
to do as much as we can. This neither condones excessive relaxation nor
over-intensity. But obviously the rewards are proportional to the striving.
"O my people! Act
according to your power; verily, I too will act, and you soon will know on whom
comes a doom that will abase them, and him who is a liar. Watch then; verily, I
am watching with you." 11:83
"If you avoid great sins
from which you are forbidden, We will remit (or expel) your lesser offences (or
all evil in you) and make you enter a noble gate. And do not covet that by
which Allah has preferred one of you over another. The men shall have what they
earn, and the women what they earn; but instead (of envy) ask Allah for His
Bounty, verily, Allah is All-Knowing." 4:31-32
"O you who believe! Forbid
not the good things which Allah has made lawful for you, nor transgress (or
commit excess); verily, Allah loves not the transgressors." 5:87
"And say not of what your
own tongues pronounce, the lie: This is lawful, and this is unlawful, inventing
against Allah a lie; verily, those who invent against Allah a lie shall not
prosper." 16:116
"O you who believe! Ask
not questions about things which if they are shown to you would trouble
you;" 5:101
"And he who strives,
strives only for his own soul; for verily, Allah is altogether Independent of
(His) creatures (or the worlds)." 29:6
"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
"Whoever acts aright, male
or female, and is a believer, We will quicken with a goodly life; and We will
recompense them in proportion to the best of what they used to do." 16:97
"Then, verily, your Lord -
for those who do evil in ignorance and afterwards repent and amend - verily,
your Lord is indeed Forgiving and Merciful." 16:119
"Not alike are those of
the believers who sit at home, except those have a disability, and those who
strive in Allah's way with their wealth and their lives. Allah hath preferred
those who strive with their wealth and their lives to those who sit still, by
many degrees. To each hath Allah promised good, but Allah hath bestowed on
those who strive a greater reward than those who sit still, Degrees of rank
from Him, and pardon and mercy, for Allah is Forgiving and Merciful."
4:95-96
"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
The
general principle is:-
“Expend in charity in the cause of
Allah and be not cast by your own hands into destruction; but do good, for
Allah loves those who do good.” 2:195
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