MORALITY AND RELIGION
Now although moral rectitude is
an essential dimension of taqwa we should note that it does not function
as an 'end in itself’, nor does it function independently. Rather it depends on
metaphysics and serves goals which are essentially transcendental. It is
the spiritual dimension of taqwa which is really dominant, This is clear
from the opening statement of the second chapter of the Qur'an which declares
that the Qur'an provides (consequential) guidance for those who possess taqwa. It then
goes on to identify the constituent elements of taqwa and singles out, as first
in importance, belief in the unseen transcendental world (al-ghaib). Next
comes the establishment of continuous communion with God through regular prayer
(iqmah al- salat) and spending freely to assist the needy and under
privileged with the recognition of wealth as a gift from God (infaq).
Taqwa requires belief, not only in the Qur'an, but also in all other revealed religious scriptures. And since the Qur'an does not name all those scriptures, the true religious way of life cultivates respect for all religious scriptures in the world which claim a Divine origin, and requires belief in those scriptures to the extent that one can recognize Truth in them. And then the last constituent element of taqwa is 'unshakable' faith in a life 'here-after' (al- akhirah). (Qur'an, 2:3-4)
Taqwa requires belief, not only in the Qur'an, but also in all other revealed religious scriptures. And since the Qur'an does not name all those scriptures, the true religious way of life cultivates respect for all religious scriptures in the world which claim a Divine origin, and requires belief in those scriptures to the extent that one can recognize Truth in them. And then the last constituent element of taqwa is 'unshakable' faith in a life 'here-after' (al- akhirah). (Qur'an, 2:3-4)
Taqwa, therefore, is initially
dependent on the recognition that this world in which we live is not the only
world. There is another world beside and beyond this world. Indeed, in
comparison with that world, which is permanent and abiding, this world is temporary, transient and fleeting. (Qur'an, 29:64). It will
not last forever. It will one day come to an end and be transformed by
its Creator into another world which will be quite different from this one.
(Qur'an, 14:48)
Taqwa is dependent on the
recognition that human beings will survive their physical death and will, upon
the transformation of the world, be roused from the slumber of their graves to
be subjected to accountability for their conduct. That day of accountability
will witness the truth of all that religion stood for, and hence it is called
'the Day of Religion' (yaum al-din). On that day Almighty Allah (subhanahu wa ta’alah) will sit in Judgment over
humanity and will reward and punish as appropriate. Heaven exists for reward
while hell exists for punishment.
Finally taqwa is
dependent on belief in the transcendent unity of religious Truth (Al-Din) since
it requires belief in all divine scriptures and in all the Prophets. There can
only be One Truth since Truth is God, and God is One! This belief in the unity
and universality of Truth engenders a spirit of profound respect for 'Truth' which
is located in a religious community and scripture other than one's own, - even if
it be a mere remnant of the Truth!
When we study the history of the
evolution of religion what we find is that at its earliest stage religion was
basically concerned with the organization of society and the rules of conduct
conducive to the emergence of moral consciousness. This appears to be the basic
purpose fulfilled in the story of Adam and Eve in the Garden. The historical
record indicates that symbolism played a significant role in the pursuit of
both these objectives. Mythology was, perhaps, a failure to understand the true
meaning of religious symbolisms. At the next stage religion concentrated on the
development of a religious psychology conducive to the proper growth and
development of moral consciousness. At a still higher stage religion turned
mati's attention away from this world to an almost exclusive devotion of things
mystical and other-worldly.
In its final form, however, with the revelation of the Qur'an, it achieves a harmonious balance in pursuing the goals of the social, moral and mystic dimensions of human consciousness. The conception, however, of a life hereafter, of accountability, and of worship of a single Deity who was both immanent and transcendent, always formed part of religious truth even when it was only implicitly stated. This was the 'substance' of Truth.
In its final form, however, with the revelation of the Qur'an, it achieves a harmonious balance in pursuing the goals of the social, moral and mystic dimensions of human consciousness. The conception, however, of a life hereafter, of accountability, and of worship of a single Deity who was both immanent and transcendent, always formed part of religious truth even when it was only implicitly stated. This was the 'substance' of Truth.
The final standpoint of
religion regarding man's earthly life is that it should not belived as an
end-in-itself. Live in this world, says religion, but live for the next world.
Live in this world in the manner of a traveller who is continuously conscious
of the fact that his destination lies in the next world.
Living for the next world
implies, in fact, living for Allah. And this brings us to yet another way at
which the Qur'an looks at taqwa. Religion, it would appear, evaluates
all human conduct on the basis of what will 'reach' Allah (subhanahu wa ta’alah) and what will not. It is only
the 'substance' of religion which reaches Allah. Thus the Qur'an declares:
"It is not the flesh and
blood (of the animals of sacrifice) which
reach Allah. Rather it is the Taqwa of your hearts which reaches Him ... "
(Qur 'an 22:37)
And thus the basic objective of
fasting is nothing less than the penetration of the very substance and soul of religion.
The taqwa which the
believer acquires while fasting is, therefore, something which reaches Allah.
But before this can be achieved the human 'self' must travel on a road which
progressively elevates it from the physical, to the moral and, finally, to the
spiritual dimensions of its existence. It must, first of all, come to grips
with the purely carnal self (nafs al- ammarah). This rebellious 'wild
beast' in man has to be tamed and disciplined. And fasting is one of the most
effective means of controlling it.
It is in sexual immorality that
the wild beast in man is at its wildest and most destructive and for this
reason religion uses fasting for a direct attack on lust and carnal passion.
This is achieved in Islam though the prohibition of sexual relations during the
period of the fast each day and then virtually recommending sexual relations
during the night which follows the day of fasting. (Qur'an, 2:187) The partners
would thus bring to bear on their sexual conduct the moral and spiritual
refinement acquired during the day of fasting.
As the self turns away form the
unbridled fulfilment of all the demands of the 'wild beast' in man and turns
towards that which can reach Allah, it is filled with regret for its past
conduct and reproaches itself in this respect. This stage in the development of
the self is termed 'nafs al-lawwamah' by the Qur'an.
Finally, as the self purifies
itself and turns to Allah, it acquires taqwa which reaches Allah. This
is the stage of the beatified self (nafs al-mutmainnah). This, indeed,
is the stage of spiritual excellence and it is here that religion really
exists.
The beautified self, throughout
history, has only tolerated its own existence in this world. It really lived in a
world which transcended this world. This 'turning away' from the mundane
towards the sacred, away from the spatio-temporal towards the transcendental,
has been the fundamental objective of all religions.
But the Qur'an did not
encourage 'turning away' from this world. Rather it transformed this world into
a sacred world. It transformed sex into something sacred. Work, also,
became something sacred. The believer was expected to live fully in this world and
to strive to make a success of his life in this world. There was to be no incompatibility between living in this world and living for that
world!
One cannot, however, really
embark upon a journey through which the true consciousness of living for that
world can be nurtured without mobilizing the ascetic element in human nature.
Fasting, with its denial of that which is otherwise lawful, provides the perfect
entree to the ascetic life and this, in turn, provokes the turning of the face
to Allah.
Our conclusion is that power
cannot be sustained without values. And values all emerge from Truth! Therefore
values cannot be established or sustained without religion. For it is religion, and
religion alone, which can provide the metaphysical or spiritual requirements
which make morality possible!
When Muslims fast they should
be constantly conscious of the fact that religion is at work building and
sustaining values which, in turn, permit power to be established and sustained.
That power, in turn, functions as a historical force which validates Truth. (Qur'an,
8:8)
NOTES OF CHAPTER 2
1. It is interesting to observe
that after the opening chapter of the Holy Qur'an, which is itself named
'Opening Chapter "
the next chapter of the Qur'an is entitled the Chapter of the 'Cow,
(al-Baqarah). While the choice of this name is attributed to the parable of the
'cow ' in Jewish history which is found in the chapter (Qur'an,
2:67-71), it also has great significance for Hindus who consider the cow to be
a holy animal. Now the choice of the cow, which performs the wondrous feat of eating
grass and producing milk, as a holy animal, can be considered to have been 'a
preliminary step in the evolution of the religious consciousness, - leading
eventually to the recognition of all animals as sacred. Similarly the choice of
the Ganges as a holy river and Bharat as a holy land would lead eventually to
the recognition of everything in this universe as holy and sacred. And this is
a position which can only truly be sustained with the recognition of the world as
real and as Gods creation. Secondly, the world and all it contains must
be recognized to be functioning as a medium which leads the developed religious
consciousness to God Himself And this, of course, is the position of Islam
itself which embraces a spiritual interpretation of the universe, a universe
which over flows with the 'Signs of ALLAH' (the ayatullah). And the Signs
of ALLAH lead directly to Allah (subhanahu wa ta’alah) Himself.
2. David is mentioned in the
Bible as having fasted for seven days (Samuel 12:16-7). Moses fasted in order to show gratitude to Allah for the
deliverance of Al-Israelites from Pharaoh and also for the Day of Atonement
(Leviticus 16:29).
Jesus Christ not only kept fasts but also commanded his followers to fast
(Mathew6:15-7, Luke 5:33- 5, Acts 13:23). May
Allah’s (subhanahu wa ta’alah) blessings
be upon them all.
To Be Continued ....
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