It is obvious to
most people, but only if they deliberately think about it, that they and even
mankind are a very small part of the Cosmos, that they interact with it and are
dependent on it for everything including their lives welfare and destiny. Some
people, if not all, wish to make sense of existence and wonder about the causes
and purpose of themselves, the universe and their relationships with it. In
general, religions arise to answer, and people come to religions for answers,
to these questions. Without these answers it is not possible to lead a
conscious, intelligent, purposive life, but only one which is accidental,
automatic, unquestioning and blind. However, many people seem quite content
with this, but it is, in fact, a much more primitive level of existence. These
questions do not worry minerals, plants and animals, but only human beings, or
ought to, because they possess consciousness and minds.
Built into these
minds is the need to relate things in order to form a comprehensive
self-consistent system without contradictions - contradictions cause conflicts,
suffering and disintegration and non-comprehensive systems leave out much from
which contradictions can arise. These relationships include causes, order,
substances and purposes - we want to know the structure of things, what they
are composed of, how they arise and what their function is with respect to
other things. All answers reduce ultimately to the relationship of things to
the all-comprehensive system, and the concept of God refers to the center or
origin of this framework of reference. We need to know (a) the purpose of the
Cosmos (b) the purpose of religion (c) the purpose of man.
The answers
provided by Islam are as follows:-
"Deemed you then that We had created you
for naught, and that you would not be returned to Us?" 23:115
"Have they not pondered upon themselves?
Allah created not the heavens and the earth and that which is between them
except with truth and for a destined end." 30:8
"Assuredly the creation of the heavens and
the earth is a greater thing than the creation of mankind. But most of mankind
know not." 40:57
Thus Islam
recognizes that man is only a part of the Universe and is not himself the goal.
He has a purpose and function with respect to the cosmos. Though many people
deny that the Universe or the things in it have a purpose but admit that causes
exist, this denial is unjustifiable. The fact is that our actions do need
motives and if we can ask questions about the purpose of things then it is part
of our nature and of the cosmos from the materials, forces and laws of which we
have arisen. In fact, when things form systems then their parts do have a
function with respect to the whole and arise because of it. As a verse quoted
above tells we ourselves are an example of this - all our organs have a purpose
with respect to us.
According to a
Hadith Qudsi of the Prophet (saw)
"Allah says: I was a hidden treasure, and
I wished to be known. Therefore I created the universe so that I might be
known"
This may be
regarded as a formula that encapsulates the purpose of the Cosmos and the things
in it - the increasing development of consciousness.
According to the
Quran:-
"And He it is Who created the heavens and
the earth in six periods - and His Throne was upon the water - that He might
try you as to which of you is best in conduct..." 11:7 and see 67:2-5
"The Lord said unto the angels: Lo! I am
about to place a vicegerent in the earth. They said: Wilt Thou place therein
one who will do harm therein and will shed blood while we, we hymn Thy praises
and sanctify Thee? He said: Surely I know that which you know not. And He
taught Adam all the names.." 2:30-31
The term
translated as Vicegerent is Khalifa and this is not exactly the correct
translation. But a better idea could be obtained from the following:-
"Then He fashioned him (man) and breathed
into him of His own spirit; and appointed for you hearing and sight and hearts.
Small thanks give ye." 32:9
"We offered the Trust unto the heavens and
the earth and the hills, but they shrank from bearing it and were afraid of it.
And man assumed it. But lo! He has proved a tyrant and a fool." 33:72
"So set thy purpose for religion as a man
by nature upright - the nature made by Allah in which He hath created man.
There is no altering the (laws of) Allah's creation. That is the right
religion, but most people know not - turn unto Him only and be careful of your
duty unto Him, and establish worship, and be not of those who ascribe partners
unto him, and of those who split up their religion and become schismatics, each
sect exulting in its tenets." 30:30-32
"Thy Lord, He is the goal." 53:42
"Unto Allah is the journeying."
3:28, 5:18, 24:42, 31:14, 35:18, 40:3,
2:285
Thus
(1) Man has been
made in order to fulfil a certain function, to bear a certain responsibility
with respect to Allah and the Cosmos.
(2) He has been
equipped to do this in the form of faculties which derive from the Spirit and
Attributes of God Himself, and
(3) He will be
judged according to how he fulfils this function.
He possesses the
initiative, creativity, power, awareness, knowledge etc. of God though to a
limited extent. True religion is defined as obeying one's own inherent nature.
This is the same as submission to God since this nature was made by God.
All this could
be explained as follows, but Allah knows best:-
The Universe may
be regarded as a system such that all parts in it are inter-dependent, each
having a function with respect to the whole. These parts are themselves systems
in which the parts are inter-dependent. And so on. Human beings are sub-systems
of a greater system, like the cells are in a body. The function of the
sub-system can probably be described as follows:- each sub-system has three
aspects - it receives an input from the system, causes a transformation in
this, and produces an output back into the system. This applies to materials,
energy and information. Impulses coming from the higher system into the lower
system must bring about changes in it and the sub-systems must re-adjust
themselves with respect to the system in order to restore equilibrium or harmony.
This produces what we may call evolution, an increase in order, though not
necessarily in the Darwinian sense. If it does not then there is tension and
suffering, the purpose of which is to provide the impulse to restore harmony or
create sub-systems that will do so. If it is not restored then destruction or
disintegration follows. But this merely releases materials, energy, and
information for the construction of a better functioning sub-system. Nothing
is, therefore, lost. The overall plan is not affected, but it is only in the
interest of the sub-system (e.g. man) that it should adjust. The welfare of the
sub-system is not guaranteed. Note that this view reconciles freedom with
determinism, as the Quran requires. (3:142 4:133, 5:105, 2:256)
"Thy Lord is the Absolute, the Lord of
Mercy. If He will, He can remove you and cause what He will to follow you, even
as He raised you from the seed of other folk." 6:134
Human beings
were made diverse, but to cooperate, and receive the Mercy of Allah:-
"Had thy Lord pleased, He could have made
men one nation; but they will not cease to dispute. Save those on whom thy Lord
has had mercy. For this did He create them." 11:118-119
Religion and Islam are synonymous. Strictly speaking
Islam is not the name of a sect or a religion among others. It does not take
its name from a particular founder since all Prophets are accepted (see 42:13).
Sectarianism is, therefore, forbidden.
"Lo, Religion with Allah is The Surrender.
Those who formerly received the Scriptures differed only after knowledge came
unto them, through transgression among themselves... and if they argue with
thee (O Muhammad), say: I have surrendered my purpose to Allah and so have
those who follow me. And say unto those who have received the
scripture and those who read not: Have ye, too, surrendered? If they surrender,
then truly they are rightly guided; and if they turn away, then it is thy duty
only to convey the message." 3:19-20
"Be careful of your duty unto Him, and
establish worship, and be not of those who ascribe partners unto Him, of those
who split up their religion and became schismatics, each sect exulting in its
tenets." 30:31-32
"Unto each nation (community or group)
have We given sacred rites which they are to perform; so let them not dispute
with thee over the matter but summon them unto thy Lord. Lo, thou indeed
followest right guidance." 22:76
"And each one has a goal towards which he
turns. So vie with one another in good works. Wheresoever you may be, Allah
will bring you all together. Lo! Allah is able to do all things." 2:148
It should,
therefore, be realized that the Islamic view of what religion is differs
considerably from the ordinary view. Religion is a way of life that is part and
parcel of the Cosmic process. Those who abandon religion are rebels against the
harmony of the Universe itself. They are like cancer cells in the human body, a
disease.
"And unto Allah falls prostrate whosoever
is in the heavens and the earth, willingly or unwillingly, as do their shadows
in the morning and the evening hours." 13:15
Human beings
deteriorated: -
"Surely We created man in the best of
statures, then We reduced him to the lowest of the low, except those who
believe and do good works, and theirs is a reward unfailing." 95:4-6
"Nay but verily man is rebellious that he
thinks himself independent. Lo! unto thy Lord is the return." 96:6-8
"He thinks that his wealth will render him
immortal. Nay, but verily he will be flung to the Consuming One. Ah what will
convey to thee what the Consuming One is! It is the fire of Allah, kindled
which leaps up over the hearts of men." 104:3-7
"Already have We urged unto hell many of
the jinn and humankind, who have hearts wherewith they understand not and eyes
wherewith they see not and ears wherewith they hear not. These are as cattle -
nay, but worse. These are the neglectful." 7:179
Man has to climb
back to the perfection in which he was made:-
"Did We not assign unto him two eyes and a
tongue and two lips and guide him to the parting of the mountain ways? But he
has not attempted the ascent - Ah, what will convey to thee what the Ascent is
- It is to free the slave, and to feed in the day of hunger an orphan near of
kin or some poor wretch in misery and to be of those who believe and exhort one
another to perseverance and exhort one another to compassion. Their place will
be on the right hand." 90:8-18
This verse
should be understood, like others, as having an outer as well as an inner
meaning. For instance, the slave may be the person himself controlled by
obsessions, addictions, compulsions, habits, prejudices, traditions, fixations,
complexes etc.
We can see a
human being as a section of the Universe, having the same levels (We could,
perhaps, describe these as Spiritual, electromagnetic, electronic, chemical,
cellular, organic, and mechanical). At the highest level man is an integrated
Unity. This controls several systems at level 2, each of which control several
systems at level 3, each of which control several systems at level 4 and so on.
To say that man has been expelled from Heaven or that he has fallen to a lower
level could mean that his consciousness of self has dropped, say to level 4.
The higher parts exist in the unconscious - man functions at a far lower level than
he has potentialities for. At this lower level he is in a state of
disintegration (39:29). He has no conscious control over himself (16:75). But
he has developed an Ego which is an illusion of unity of Self, a reflection of
what he sees outside. He has forgotten his real self (See 59:19 below). He has
a severely restricted and unstable consciousness and needs to be awakened
(34:46).
The purpose of
religion is, firstly, to restore him:-
"And We reveal of the Quran that which is
a healing and a mercy for believers though it increases the evil doers in
naught but ruin...and verily We have displayed in this Quran all kinds of
similitudes, but most of mankind refuse aught save disbelief." Quran
17:82,89
The purpose is, then,
to return him to the correct path:-
"Be mindful of your duty to Allah and (1)
do righteousness; and again: be mindful of your duty and (2) believe; and once
again: be mindful of your duty and (3) do good. Allah loves the good."
5:93
Here we have
three levels:- of being, of conscience or thought, and of action. The first can
be regarded as a duty to God, the second to oneself and the third to other
creatures.
The method is
given as:-
"Be mindful of your duty to Allah, and
seek the way of approach unto Him, and strive in His way in order that ye may
Succeed." 5:35.
"And be not like those who forgot (or
forsook) Allah, so He made them forget (or forsake) their own souls: these it
is that are the transgressors." 59:19
This defines the
nature of Success:- to strive against evil within oneself and outside, and for
the good, and to do all things for the sake of Allah. Good may be defined as
Unity or harmony and that which leads to Unity. Evil may be defined as the
absence of Good, as disintegration, disharmony and conflict or that which leads
to these. Man, as a vicegerent, has to act in the service of Allah who is
Unity.
This takes three
forms:-
(1) Towards
oneself:-
"He, indeed, is Successful who causes it
(the soul) to grow, and he, indeed, is a failure who stunts it." 91:9-10
"Whoever does right it is only for the
good of his own soul that he does right, and whosoever errs, errs only to its
hurt. No laden soul can bear another's load." 17:15
"Say unto mankind, O Muhammad, I exhort you
unto one thing only: that ye Awake for Allah's sake by twos and singly, and
then reflect." 34:46
(2) Towards the
society or community,
"And there may spring from you a nation
who invite to goodness and enjoin right conduct and forbid indecency. Such are
they who are successful." 3:104, 110
"O you who believe, be staunch in justice,
witnesses for Allah, even though it be against yourselves or your kindred,
whether the case be of a rich man or a poor man, for Allah is nearer to both.
So follow not passion lest you lapse from truth and if you lapse or fall away,
then lo! Allah is ever informed of what you do." 4:135
"Say: We feed you for the sake of Allah
only. We wish for no reward nor thanks from you." 76:9
"And hold fast, all of you together, to
the cable of Allah and do not separate. And remember Allah's favour unto you;
how you were enemies and He made friendship between your hearts so that ye
became brothers by His grace....." 3:103
"And of those whom We created there is a
nation who guide with the truth and establish justice therewith." 7:181
"Lo Allah enjoins justice and kindness,
and giving to kinsfolk and forbids lewdness and abomination and wickedness. He
exhorts you in order that you may take heed." 16:90
(3) Towards the
earth or cosmos.
"And when he turns away, his effort in the
land is to make mischief therein and to destroy the crops and the cattle; Allah
loves not mischief." 2:205
"There is not an animal in the earth, nor
a flying creature flying on two wings, but they are peoples like you. We have
neglected nothing in the Book. Then unto their Lord they will be
gathered." 6:38
"Eat and drink of that which Allah has
provided, and do not act corruptly, making mischief in the earth."
2:60 26:183
"So remember the bounties of Allah and do
not evil, making mischief in the earth."7:74
The purpose of
Islam, therefore, is:-
(1) Firstly, to
provide a self-image for man as an agent of God and an objective goal or
purpose in life - a teaching to expand our consciousness which has become
narrowed down due to sin (attachment, fixation, subjective desires,) and
thereby expand our horizons, motives and actions also.
(2) Secondly, to
create and establish a discipline by which the goal can be achieved. But this
is not merely a means to an end. It exists to get people to behave in a manner
as they would behave were they already regenerated.
(3) Thirdly, to
create a social system and life style in which the goal and discipline are
integrated and facilitated. This, too, is not just a means to an end. Human beings
are to be knitted together to become a single organism.
The Value system
by which we are required to live, as can be seen from the above quotations, can
be divided into seven levels, though these are inter-dependent to a large
extent:-
(1) Justice (here
Law applies - actions have consequences, there is equivalence between the
action and the consequence, there is equality in that the same law applies to
all. This does not mean all are similar but that things are treated according
to their similarities and dissimilarities),
(2) Love
(compassion, kindness, benevolence, charity, forgiveness etc.)
(3) Truth
(awareness, understanding, knowledge of facts, methods and values, inner and
outer, material, social, psychological spiritual.)
(4) Surrender -
The recognition that things belong as part to the whole; that we are not
independent of Allah; self-identification with the universal purpose of Allah.
The practice of surrender is a means to Unity.
(5) Universality
- Religion is a single universal phenomena. Sectarianism is sin. Allah has sent
Messengers to guide all peoples with the same message but this may be
formulated in different languages or conceptual systems and different sets of
practices. It is not just human beings, but all creatures, including winds,
animals, planets obey the laws of their own nature as made by Allah.
(6) Spiritual
Evolution. Evolution affects individuals, groups, all systems and the whole
Cosmos. There are stages of development.
"What ails you that you fear not the
greatness of Allah? Seeing that He has created you through various stages. Do you not see how Allah has created the seven heavens, one
above another in harmony……And Allah has made you out of the earth as a gradual
growth, then He returns you to it, and
then will He bring you forth a new bringing forth." 71:13-18
"And We have created above you
seven paths; and We are never heedless of creation. " 23:17
"Ye shall surely travel from stage to
stage!." 84:19
(7) Unity (The unity of God, of the Universe, of
mankind, of religion, of life, of knowledge etc. ). All things come from Allah,
a Unity, and must return to Unity. Allah is the goal towards which things tend
and towards which we must strive. In fact, things were always a Unity, but we
owing to our disintegrated and restricted consciousness could not see it, and
in order to deal with things divided it into parts.
Separate
articles have been written about each of these.
There is also a
distinction between actions (governed by law and ritual), motivations (governed
by faith, love and hope) and righteousness (which refers to states of being) -
i.e. between:- (1) islam, (the discipline) (2) iman (faith) and (3) ihsan
(righteousness).
"It is not righteousness that you turn
your faces to the East and the West. But righteous is he who (1) believes in
Allah and the Last Day, and the angels and the scriptures and the Prophets; and
(2) gives his wealth, for love of Him, to kinsfolk and to orphans and the needy
and the wayfarer and to those who ask, and to set free slaves; and observes
proper worship and pays the poor-due, and those who keep their treaty when they
make one, and (3) the patient in tribulation and adversity and times of stress.
Such are they who are sincere. Such are the God-fearing." 2:177
The actions lead
to faith and faith leads to change in the state of being which leads to
paradise. On the other hand it is the nature of the state of being which
determines the faith which leads to appropriate action.
The purpose of
Religion is implied in the name of all true religion, Islam. It is
"Surrender to Allah". The Quran tells us that the Spirit of Allah is
within us:-
"So when I have fashioned it (man's body),
and breathed into it of My Spirit, then fall ye down before him, prostrating
yourselves before him (in obeisance)." 15:29
"Then He fashioned him and breathed into
him of His spirit, and made for you the faculties of hearing, and sight and
hearts (feeling); little is it that you give thanks." 32:9
"And certainly We created man, and We know
what his soul suggests to him, and We are nearer to him than his
life-vein." 50:16
The purpose of
religion is, therefore, Self-realization. This has several implications:- (a)
We are spiritually at-one with the Spirit of Allah; (b) as all human beings
contain this spirit, we are also spiritually at-one with all human beings. But
particular, those who realize this or acknowledge that it is so are at-one with
one another. (c) As it is this Spirit which also carries all the attributes,
virtues and powers of Allah, then self-realization bestows these on us. (d)
Self-realization is return to Allah and brings harmony, peace and joy.