We have seen
from previous articles that man has Fallen or degenerated (94:4-8). His real
self, the Spirit within him (32:9) has become dormant or unconscious and he is
then said to be Spiritually Dead. He has, instead, an Ego or false self, which
is the result of attachments and fixations to objects, particularly his own
body and its senses. He becomes unaware of what is Universal and Transcendental
and his consciousness is narrowed down to what are called worldly concerns,
clustered around himself physically. The purpose of the Prophets and the
religion they bring is to facilitate regeneration or spiritual resurrection
(6:123, 8:24). Religion, from the Islamic point of view means a re-connection
with one's source, and re-connection with the spirit within. We come from Allah
and will return to Allah, the ultimate Reality (31:30), and Islam is
"Surrender to Allah". Islam is a contract or covenant between Allah and
man as in the following verse:-
"Verily, Allah hath bought from 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 ye
have made with Him, for that is the supreme triumph." 9:111
Islam is an
objective and complete way of life. (3:19-20, 3:85, 39:3, 98:5, 30:29-32). That
is, it involves all aspects of life - body, mind and soul; action, motives and
thought. It is a framework of Doctrines or Beliefs, a Goal and a Method of
achieving it, all at the same time. The doctrine is that all things are in a
state of surrender to Allah; the goal is that human beings should also
surrender consciously; the method is the practice of surrender.
It is evident
that if there is no value system or it cannot be justified then it cannot
matter what we do or are. Everything is equally futile. Conscious, intelligent
human beings have an inherent need for an objective purpose. It is the goal
that determines the value system. That which facilitates it is good and that
which obstructs or counteracts it is evil.
The most
fundamental concept in Islam is "Allah". This should not be confused
with the ordinary concept of God, but refers to that which is described in the
Quran, the infinite reservoir and source of all that has come into existence
and all that which has not yet been actualised, including human powers and
potentialities.
The second
fundamental concept is that the Universe and all things in it have a purpose
and a direction of development (30:8, 38:28, 11:7).
The third fundamental concept, which flows from
the second, is "Surrender", All things in the Universe are in a state
of surrender to Allah (13:15).
The fourth
fundamental concept is that was created as a vicegerent (2:30-32, 23:115,
51:56), a growing point, who was also require to Surrender consciously and aid
the purposes of Allah.
It follows,
therefore, that the life of the individual is not an end in itself. This can,
of course, also be discovered by observing the objective world. As the cells in
the body die though the body continues, so all individuals die, but the
community and the species continues, and even these give way to others (4:133,
6:134, 35:16, 10:14-15, 21:11). Development continues and others replace all
kinds of systems. As the Universe is a system in which all things are directly
or indirectly interdependent, then no sub-system can arise in it which does not
have a function with respect to the whole. There is, therefore, a much more
fundamental unitary reality behind the surface of separate objects.
Unfortunately, however, the unregenerate person cannot perceive this greater
reality. It is transcendental relative to his restricted consciousness. The
disintegrated mind cannot see the underlying unity. But the potentiality for
perception is there and requires an appropriate discipline to actualise it.
"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 hearts; and if you obey Allah and His Messenger, He will not
diminish aught of your deeds; surely Allah is Forgiving, Merciful." 49:14
"We shall show them Our signs on the
horizons and within themselves until it becomes manifest unto them that it is
the truth. Is not your Lord sufficient, since He is Witness over all
things?" 41:53
Note that verse 49:14 makes a distinction
between submitters and believers and that the covenant in 9:111 above refers to
believers not submitters. There is a further stage, those who are in submission
by their very nature. (6:162-164, 30:30, 16:123). There are Muslims, Mumins and
Hanifs.
A fundamental
concept connected with Allah is Tawhid, Unity, which has far reaching
consequences:-
(a) Allah is
Unity and bestows unity on things. This makes wholes that ar always more than
the sum of the parts owing to the pattern, order or structure. All things are
systems belonging as interdependent parts to a higher system and being
themselves composed of interdependent parts. Thus the Universe is One, Humanity
is One, Life is One and Religion is one.
(b) There is no
separation between the spiritual and the secular, mind and matter, between
economics, politics, science and arts. They belong to a single system and are
inter-dependent.
(c) There is
distinction between truth and illusion, between good and evil, between harmony
and conflict, between the useful and the futile. These are distinctions between
Unity and multiplicity, unification and disintegration, harmony and chaos.
Evil, falsehood etc. are not something positive, but the absence of Good and
Truth etc.. Thus there is a distinction between Muslim, (those who submit to
Allah) and non-Muslim.
(d) But there is
no distinction in the activity of Muslims between worship and any other
personal, social or environmental activity no matter how trivial or important -
it is both. Work whether it be physical, social or mental, the practice of a
profession or trade, organizing, administration, the pursuit of science, all
are aspects of worship. Every action is either service to Allah or it is not,
and it is then futile or harmful to the person himself. And if it is futile,
then it is also harmful because it wastes time, effort and resources that could
have been more usefully employed.
Islam provides a
deliberately constructed unified, fully self-consistent, all-comprehensive way
of life around Allah, as opposed to one which arises unconsciously and
accidentally in an uncontrolled and undirected manner. It is not often realized
that it is based on a sophisticated psychological science and a technology by
which life is so arranged as to order and channel human energy into
psychologically constructive ways. It must be applied as a whole otherwise
"leakages" in unexpected places may waste the energy, producing
unexpected consequences. The aim is to remould the individuals and society so
that they become instruments that are aligned and tuned in with the Cosmic
Plan. This affects the thoughts, motives and actions, perception, experiences
and their interpretation, personal behaviour, interactions between people and
with the environment, the family and communal life. It forms a single coherent
plan for the welfare and development of humanity, a system within which the
needs of all may be met and the most optimal growth of each individual may be
facilitated. It has a methodology and a set of practices which can develop
within each individual, faith, trust and reliance on Allah; a maturity of
reason and judgment; inner integration and integrity; balance and stability in
the face of the vicissitudes of life; communal responsibility, cooperation and
solidarity, based on a common goal and value system, common attitudes,
orientation and practices. These still contain within them a certain amount of
flexibility and adaptability. It also recognizes variety and makes provision
for the accommodation of communities of other faiths who may also pursue their
aspirations and attain self-fulfilment by their own laws and traditions without
interference from Muslim laws.
According to a
famous Hadith the religion taught by Muhammad (saw) consists of three layers or
aspects which form a unified whole:-
(a) Al-islam -
the religious discipline, (b) Al-iman - the faith, (c) Al-ihsan -
righteousness.
Since the whole
of the religion is also called Islam (5:3) we can regard it as having three
levels:- It could be identified with the religious Law or discipline, known as
Shariat; or it could refer to the belief or faith, or include it; or it could
refer to the state of surrender or it could include all three.
The word Islam
also refers to all true religion as taught by all Prophets sent by Allah
(3:19-20,85, 39:3, 98:5). Since all things are in submission to Allah, Islam is
also the way followed by all creation (3:83, 13:15). It is important to mention
this in order to indicate that Islam has an objective or natural attitude. The
Quran itself is "naught but a reminder unto creation" (68:52, 81:27).
The description in this article concerns Islam as taught by the Prophet
Muhammad, though some of its features are to be found in the teachings of
previous religions. Revelation or its wider availability has been progressive
(as can be seen from John 16:12-13) and was completed in the dispensation of
Muhammad (saw) (5:3).
(a) Al-islam is
described as having 5 pillars:- (1) The Shahadah, (2) Prayer, (3) Charity, (4)
Abstinence (fasting) and the (5) Pilgrimage. The Shahadah affirms that there is
no god but Allah and that Muhammad is His Prophet. It is an oath of allegiance
to Allah and also to the community of Muslims (those who submit to Allah).
Prayer affirms and reinforces the awareness that Allah is the Lord of the
Worlds, Beneficent and Merciful, the Master of the final judgment and destiny,
that it is He we serve and ask to guide us along the Straight Path to our goal
of self-fulfilment. The prayer times are integrated into the day and structure
it, enabling a person to renew his spiritual resolutions during all aspects of
his life and whatever he might be doing. The remembrance of Allah whatever the
changing external circumstances allows the arising a centre of integration and
stability within a person. It is only from this centre that all things can be
compared and related in an objective manner. Charity develops fellow feeling,
compassion and communal unity. Fasting (which includes abstinence from evil
thoughts and anger) develops an awareness of one's limitations, compassion for
others, and self-control. The aim of doing the pilgrimage (as a symbol for
returning to Allah), once at least in his life, when all his worldly affairs
are settled, governs the way a person arranges and conducts his entire life.
Apart from these
basic obligations, the Quran also adds the following duties:- (1) Remembering
Allah (Dhikr 2:152,200, 29:45, 62:10, 13:28) (2) seeking Knowledge (6:106-107,
9:11,122, 12:76, 17:36) (3) Jihad (striving in the Way of Allah, to establish
the good and removing evil. 53:39-40, 5:54, 9:19,24,44, 17:19, 60:1, 76:22),
(4) Endurance (resistance, patience, tolerance, forgiveness. 2:177,214,250
3:134,199 7:128 16:127), (5) Communal Unity (Cooperation, brotherhood. 3:103,
21:92, 23:52). The frequent practice of the Remembrance of Allah is important
because the forgetting of Allah is connected with the forgetting of one's own
soul (59:19). It induces awareness of Allah, his own self-image as vicegerent,
his purpose, thereby giving him significance, purpose and direction. It
cultivates the fear, love, trust and reliance on Allah. Knowledge can be
regarded as the food for the soul. Seeking knowledge does not only mean the
constant study of the scriptures in order to counteract the erosion by
forgetfulness and to deepen understanding. The Quran is also constantly
pointing to Nature and the Universe and requires us to observe, investigate,
think, meditate and expand our experience. Striving refers to deliberate and
conscious efforts in the service of Allah. It is the very purpose of human
vicegerency since no transformation inner or external can be achieved without
effort. Human beings, however, will be tested with adversity, difficulties and
temptations (2:155) and to overcome this requires endurance. Human beings have
limitations, are inter-dependent and affect each other. Their strength can be
increased many fold when there is a unity of purpose, mutual reinforcement and
cooperation.
(b) Al-iman is
described as consisting of the 7 articles of faith:- (1) The Existence, Unity,
Uniqueness, Independence and the Absolute Sovereignty of Allah and belief in
all His Attributes (including Omnipotence, Omniscience, Omnipresence, Truth,
Justice, Benevolence and Mercy), (2) the existence of His Angels, (3) His
Scriptures (or Word or Teachings), (4) His Prophets, The notions of (5)
Resurrection and (6) Judgment or Outcome, and (7) His Law of Cause and Effect -
that we benefit or harm our own souls by good or evil actions. The notion of
vicegerency should be added here - that man contains a spirit of Allah and is
an agent through which Allah works and, therefore, has the appropriate
faculties, responsibilities and accountability. In a sense, therefore, the
faith in Allah is a faith in one's own inherent potentialities (59:19) and vice
versa.
(c) Al-ihsan is
described as being aware of the presence of Allah, that He sees what you do
(including your actions, thought and motives). This results in behaviour that
is according to the nature in which we are made (30:30).
"And certainly We created man, and We know
what his soul suggests to him, and We are nearer to him than his
life-artery." 50:16
“When My servants ask thee concerning Me, then,
verily, I am near; I listen to the prayer of every suppliant when ever he calls
to Me. So let them also, with a will, listen to My call, and let them believe
in Me; haply they may be directed aright.” 2:186
“O ye 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 ye shall
be gathered.” 8:24.
These three
(al-islam, al-iman and al-ihsan) also correspond to the distinction between:-
(a) Shariah - the Law which includes all the
instructions in the Quran and Hadith. It concerns morality, customs, etiquette,
personal behaviour and hygiene, social interactions and institutions such as
marriages and family life, economics, politics, international affairs, cultural
matters. There is an ethics of action, of attitudes, of motivation and of
thought. All these form a self-consistent whole, the purpose of which is the
inner integration of the person, the unity of the community and harmony with
the greater world. These cannot be made into separate mutually exclusive
compartments as has happened in the West. To do this causes the disintegration
of the person and the society and disruption in the environment, which
necessitate external imposed unity which makes a nation into a machine. The economic
system is arranged to serve the social welfare and development, and the social
system is arranged to serve the spiritual welfare and development, which is the
very opposite of what obtains in the secular world. Conformity to the Shariah
requires Knowledge in the sense of information. The Law exists in order to get
people to behave in a manner in which they would have behaved if they had been
spiritually regenerated, to form a bridge to the spirit within. This,
hopefully, will modify them and facilitate regeneration. The Law, by defining
what is good or evil allows the arising of self-criticism and consequently, the
efforts that lead to self-modification. The Law must be obeyed because the
unregenerate seeker is not already where he wishes to be, but must undertake a
discipline to get there. The Shariah defines a Muslim community, which may be
regarded as an organism, existing in, affecting and being affected by the rest
of humanity and the world.
(b) Tariqah - the Method or Way that strives
to develop understanding and behaviour based on understanding. It is generally
by following the Shariah first that the experiences and control is obtained
which allows the development of sufficient understanding (as opposed to habits
of thought, rationalisations and prejudice) to carry one further along the
path. What starts off consciously has the tendency to become automatic. There
is, therefore, always a danger that the Shariah can be reduced to mere empty
ritualism, though this is not altogether valueless since it maintains a certain
social order. But it may also come to be abandoned or adulterated,
misinterpreted and misapplied by people of low intelligence and prejudices or
by those who wish to use religion for their own worldly ambitions. This can
cause conditions to worsen. New impulses to counteract this tendency continue
to arise from the Tariqah. Although understanding frees one from blindly
following the Law, it is clear that the Law as above defined cannot be
abandoned. Nor does understanding imply spontaneous virtue. At this level there
are sub-communities within the Islamic one, which like nuclei in a cell,
influence and are influenced by the rest of the Islamic community. The Tariqah
also involves a hierarchy, and a spiritual succession, a chain of authority
going back to the Prophet. This is because the instrument by which a person
could cause his own development, his mind, is itself affected. No person then
can possibly extricate himself from his own situation. The events and circumstances
of life may, of course, act beneficially for some people but these are
accidental and haphazard. Correct development requires a correct and
appropriate system. It is for this reason that all modern nations have an
educational system.
(c) Haqiqah - the Truth. Here we transcend
knowledge and understanding and come to Consciousness, Character or Being. A
person can be said to be a true Muslim only when his Being has altered and his
actions are then truly righteous as in the following verses:-
"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 know not..." 30:30
"Say : Verily, my worship and my sacrifice,
and my living and my dying belong to Allah, the Lord of the Worlds." 6:163
This may be
called self-realisation in so far as the true self or spirit is concerned. But
it is self-transcendence in so far as the lower self or ego is concerned.
Such persons
form still another third level community, an inner circle, which exist within,
affects and is affected by, the second, forming its leadership. Four further
stages have also been described in some systems and this gives a total of 7.
"And we have created above you seven
paths..." 23:17
"Ye shall surely travel from stage to
stage." 84:19
Since the
purpose of religion is spiritual regeneration (6:123, 8:24) then we may suppose
that these stages refer to levels of resurrection or transformation of the soul.
The ordinary irreligious man is said to have an Egotistical Soul, Nafs-i-ammara
(12:53). The first rung of the ladder is to create a self-conscious or Self-critical Soul, Nafs-i-Lawwama (75:2). Spiritual reconstruction then
begins. (In Christian terms you must be born again.) In the next stage we have
the Inspired Soul, Nafs-i-Mulhima (34:2). It is now able to receive
objective truths, insights, inspirations and revelations. These must, however,
be distinguished from the impulses that derive from the lower subjective mind.
A number of people have claimed divine inspiration and are regarded as saints
or even Prophets, but though some things may be genuine inspirations, others
might not. Generally speaking, the rational faculty has to be exercised to discriminate
between that which comes from the supra-rational source from that which comes
from the sub-rational, as scientists do. The fourth stage (sometimes regarded a
having four stages, making a total of 7) produces the Perfect Soul, the soul at Peace, Nafs-i-Mutmainna
(89:27-30). Conflict has ceased, victory has been gained, the
destination has been reached, the soul in heaven.
"O!
thou soul at Peace! Return unto thy Lord, content, thou with Him and He with
thee! Enter thou among my chosen servants! Yea, Enter thou My Garden!"
89:27-30
These are inner
spiritual changes of consciousness, conscience and will. It is the state he has
achieved in this life that determines his state in the Final Judgment.
(Note:-
Knowledge has three degrees also corresponding to the divisions above:-
information, understanding and being or consciousness:-
Ilm-ul-Yaqin
(102:5) - the Lore of Certainty - verbal knowledge.
Ain-ul-Yaqin
(102:7) - the Eye of Certainty - experiential knowledge or insight.
Haqq-ul-Yaqin
(69:51) -the Truth of Certainty - Categorical knowledge or Gnosis.
These three must
not be confused.)
The word
"Shariah" means "the path that leads to water". Water is
the origin of all life, a symbol for the aether from which the Universe arose
(e.g. Genesis 1:2) and a symbol for the life giving Spiritual Truth (e.g. John
4:14). Note, however, that the Shariah is a path to this truth and is not
itself the truth. This is referred to also in daily prayers when we say
"Guide us to and in the Straight Path" (1:5). The Truth is the goal
towards which we strive, it is not something we already have. We may not be on
the correct path either and strictly speaking the Shariah is a preparation for
the journey, a map within which the path can be found.
In order to
undertake any journey three things are necessary:-
(1) Correct
Knowledge and awareness that there is a World we have not yet seen, and that
there is a path to it and what equipment might be needed to make the journey.
(2) Correct and
sufficient motivation in order to undertake the journey.
(3) The physical
and mental efforts required to undertake the journey and the exercises required
to develop the appropriate capabilities.
It is the Quran
that provides us with all three. (a) It is a window to the greater world of Universal
and Spiritual reality, being itself a message from the Inscribed Tablet, the
Blue print, as it were, by which the Universe was constructed. This cracks open
the prison of ordinary conditioning and narrow personal and subjective concerns
and opens out consciousness to an objective world and much greater
possibilities. This is like the baby that leaves the womb to enter the greater
world. It provides us with facts about existence in broad universal terms, as
well as objective values consistent with the nature of things, and gives us a
framework within which things can be meaningfully understood. (b) By the force
contained in it, it forms the motivation for Muslims according to their various
levels of understanding. (c) And it also provides the instructions upon which
the discipline regulating behaviour and relationships is built.
This glimpse of
the greater world provided by the Quran includes:- (a) a Cosmology; (b) a
Psychology, - a description of human nature and its possibilities, the
varieties of human experiences and interactions; (c) a Sociology - a broad
landscape of human history and civilization as a result of the interactions
between groups as determined by their nature, their institutions and value
systems, the effects and consequences of these, and the lessons which can be
derived. In the story of humanity three intermingled streams can be discerned:-
(a) The stream
of Revelations (coming from above - heaven) which flows throughout the course
of history and forms a single plan for the development of the humanity.
(b) The stream
of ambitions and subjective values (coming from below - world).
(c) The
interactions between these two tend to form a combination, an intermediate
condition which may be called civilization. The limitations of Human reason and
motivation tend to alter and modify the revealed truths and apply it to a plan
of their own. It could be said that the energy of the spiritual impulse is
transformed and used up in creating a cultural result. This culture affects the
formation of the personalities of the people brought up under its influence.
Therefore, though there is a gradual decline of spiritual excellence after a
revelation, there is at the same time a general rise in level. Quality is
turned into quantity. This may be compared to the evolution of living organisms
owing to solar energy from above falling onto the earth below.
The attitudes
and goals of an Islamic community are encapsulated in the following verses:-
"Naught is the life of this world but a game
and a sport (or amusement). Surely, better by far is the abode of the Hereafter
for those who fear (and do their duty). Will ye not understand?" 6:32 See
also 29:64, 40:39
"Know that the life of this world is only
sport and play and idle talk and boasting among yourselves, and a rivalry in
the multiplication of wealth and children; like the vegetation after rain,
whereof the growth pleases the husbandmen; but then it withers away so that you
will see it become yellow, then it becomes dried up and crumbles away; but in
the Hereafter is a severe chastisement and also forgiveness from Allah and His
good pleasure; and the life of this world is naught but means of
deception." 57:20. See also 3:117, 7:51, 47:36
"It has not been for any prophet to take
captives until he hath subdued the land! Ye desire the lure of this world, but
Allah desires the Hereafter, for Allah is Mighty, Wise!" 8:67
"Every soul must taste of death; and ye
shall only be paid what ye have earned on the Day of Resurrection. But he who
is forced away from the Fire and brought into Paradise
is indeed triumphant; but the life of this world is but a possession of
illusion." 3:185.
Here the
"life of the world" is obviously not understood in a physical sense
but in a psychological one. It refers to the kind of life led by the
unregenerate - a purposeless life based on the pursuit of pleasure, wealth,
power and prestige, of ambition and competition, of fantasy, prejudice and
conflict. This life ends in death which sets all these activities and strivings
at naught, making no difference to the cosmic process. Thus, the
"Hereafter" does not necessarily mean life "after physical
death", but life after "spiritual awakening or regeneration". It
is not the dimension of Time, but another dimension at right angles to it.
This does not,
however, mean that Islam is wholly other worldly, even in this sense, or that
it requires austerities:-
"There is among men such as say: Our Lord!
give us in this world. But then they have no portion in the Hereafter. And some
there be who say: Our Lord! give us in this world good and good in the
Hereafter. And defend us from the torment of the fire! These have their portion
from what they have earned; for Allah is swift at reckoning." 2:200-202
(Note that the
first person only asks what he desires subjectively, but the second person asks
what is objectively good both here and in the hereafter.)
"He who is blind in this life shall be
blind in the Hereafter" 17:72
"O
ye who believe! Forbid not the good things which Allah has made lawful for you,
nor transgress; verily, Allah loves not the transgressors." 5:87.
"Allah desires for you what is easy, and
desires not for you what is difficult, that ye may complete the prescribed
period, and that you should magnify Allah for having guided you; haply ye may
give thanks. And when My servants question thee concerning Me, then surely I am
nigh. I answer the prayer of the suppliant when he cries unto Me. So let them
hear My call and let them trust Me in order that they may led aright."
2:185-186
"Allah wishes to make the burden light for
you, for man was created weak." 4:28
"Verily, with difficulty comes ease! So
when thou art at relieved, then still toil. And to thy Lord turn all thy
yearning (or attention)!" 94:6-8
"Say (O Muhammad), "O my people! work
according to your power, verily, I, too, am working;" 6:136
"Allah will not require of the soul beyond
its capacity. It shall have what it has earned, and it shall owe what it
deserves." 2:286, 7:42, 23:62
Power can be
obtained from Allah (since His Spirit is within, this power can be obtained
through one's own spiritual resources by correct techniques of prayer 8:24
50:16). Islam is against the kind of excesses and self-mutilation that were and
are still practiced by some religious people. Nor does it favour withdrawing
from the world into monasteries (57:27). Islam is the Balanced or Middle Way (2:143).
Unnecessary hardships should be avoided for the following reasons:-
(1) We have been
created with a certain nature and certain needs and these should not be flouted
otherwise malfunctions will result.
(2) Excesses may
cause physical damage, but also social and spiritual damage. It may be pure
hysteria, superstition or fanaticism and quite unintelligent. We could regard
it as the deception of Satan.
(3) Those who
overdo something tend to get exhausted, and this often leads to the opposite of
what is intended, to abhorrence and revolt. Most things are done much better in
a relaxed state but with skill rather than force.
(4) A religious
practice has certain aims. Only that which is effective in achieving the aim
has value. All efforts which are wasted in excessive efforts (e.g. trying to
crack a nut with a sledge hammer or trying to do anything in a state of
tension) uses up energy and time which could have been better employed.
An Islamic
community is one in which:-
(1) The members
not only believe in Allah, the creator and Lord of the Universe, but they
undertake to obey, serve and fully submit to Him in thought, motives and
action. This includes knowing what the Will of Allah is through prayer,
meditation and study of the Scriptures. It includes an awareness of who one is,
how one is related to the community and the rest of reality, and what the
purpose of life is. It includes respect for truth, and for those who have
knowledge, and following them. (22:78, 29:69, 6:98,106, 7:52, 9:122 etc. etc.)
(2) Striving to
be at one with Allah, they also strive to be at one with each other. This
produces, or ought to produce, three things:- (a) mutual respect, affection and
consideration for the feelings, rights and needs of others, help, encouragement
and reinforcement (b) cooperation and coordination between various activities
(c) unison where each individual independently considers and uses his own initiative
for the communal good. (3:103)
(3) They have
respect for the creations of Allah including animals, plants and minerals and
the environment, the planet and its resources. They neither waste resources nor
pollute or disrupt. (6:142, 7:57-59)
For Islam, the
spiritual goal has priority. The social system must serve the spiritual goal
and the economic system must serve the social goal. This is the reverse of what
obtains in the secular world. The Islamic community exists to serve Allah. The
family is the unit of a Muslim community. Thus, neither the community nor the
family is an end in itself. The community is a network of families the
individuals of which are tied by parentage and offsprings and marriages. Thus
each nuclear family is itself part of an extended family which is part of the
community. The community is, therefore, an organic entity and not a formal
mechanical one. It is in the family where the impulses of hope, love and faith
can develop, leading to the proper development of the individual and unity of
the community. Here authority is combined with love instead of creating the
conflicts that disrupt a society and prevent its growth. There is a hierarchy -
the father is the head of the nuclear family, but there is an Elder who heads
the extended family. The elder siblings receive training by being given some
responsibility for the guidance and welfare of the younger siblings, and are
respected and obeyed by the latter because of their greater experience,
knowledge and responsibility. This works to their own welfare and development.
The whole family setup, therefore, reflects and is reflected in the community
as a whole.
Locally, the
Muslim community is a coming together of families on the basis of faith and
practice. It has, or ought to have, an Imam or Amir as its head who should be
the most learned, pious and able in the community. But this, like the other
heads, is not a dictatorial role since all Muslims are responsible for
themselves. The role is one of coordination and guidance; to discern the needs
of the individuals and the community as a whole and to direct resources and
efforts according to the capacity of those directed. He combines and unifies
the economic, legal, social, political, cultural, and educational as well as
spiritual aspect of the community. This universality may be regarded as his
specialty that is able to unify all other specialties. The Imam or Amir may be
regarded as the representative of the Prophet, who is the representative of God
in the community (as the father should be in the family). He listens and is
listened to, consults and is consulted, accepts counsel and his counsel is
accepted as the people strive individually and collectively to achieve
righteousness and spiritual development. He is known by all members of the
community, accessible to all of them, and is highly respected. He is not,
therefore, a leader like a politician in the West nor like a military commander
or a head of commercial enterprise, but may combine all these in himself.
The wider
community should be run by an Assembly consisting of these Imams or Amirs. Each
would then represent the local community to the wider Community, and the wider
to the local. It could be a community in its own right with its own Amir or
Imam, and send out representatives to form new local communities or to existing
communities who have no suitable leader. And so on. There is, therefore, a
hierarchy, and a chain of links back to the Prophet and to Allah. There is a
flow of authority and guidance down from Allah to the people, and a flow of
information upwards. As indicated in previous articles, the Laws of
Thermodynamics always require degeneration. Therefore, it is impossible for
human development to take place unless the forces causing it come from above,
through direct inspiration or the guidance of those inspired or of those who
have been similarly guided.
This is
obviously a description of an ideal. In fact, different communities will
approximate it to different degrees. The further they are from this the more degenerate
and disintegrated is the community.