The main purpose
of Islam is to facilitate Self-Realization – to provide the ideas and
techniques by which people can come to know who they really are, not just in
thought or as an idea, but as an experience, in motive and action and in reality,
to be and behave accordingly.
Man has the
Spirit of Allah within him and is called the Vicegerent.
“How can ye disbelieve in Allah, when ye were
dead and He made you alive, and then He will cause you to die, and then make
you alive again, and then to Him will ye return? It is He who created for you
all that is in the earth, and He designed the heavens also and fashioned
(ordered) them as seven heavens; and He knows all things. And when thy Lord
said unto the angels: I am about to place a Vicegerent in the earth, they said,
"Wilt Thou 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 ye
know not….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." 2:28-30, 34
He is a
vicegerent because he contains the Spirit of Allah within him.
“So when I have fashioned it, and breathed into
it of My Spirit, then fall ye down before him, prostrating yourselves before
him (in obeisance)." 15:29
“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 hearts (feeling); little is it that you
give thanks.” 32:8-9
Islam “Surrender
to Allah” is, therefore, surrender to the spirit within. Islam is Self-realization. And real religion is in essence the way
of life of one who has attained self-realization.
“So set thy purpose (O Muhammad) for religion
as a man by nature upright - the nature (framed) of Allah, in which He hath
created man. There is no altering (the laws of) Allah's creation. That is the
right religion, but most men know not –“ 30:30
The question is:
What is the Spirit?
“They are asking thee concerning the Spirit.
Say: The Spirit is by command of my Lord, and of knowledge ye have been
vouchsafed but little.” 17:85
“Allah it is who hath created seven heavens,
and of the earth the like thereof. The commandment cometh down among them
slowly, that ye may know that Allah is Able to do all things, and that Allah
surrounds all things in knowledge.” 65:12
“He it is Who created the heavens and the earth
in truth. In the day when He saith: Be! it is. His Word is the Truth…” 6:73
The Spirit may,
therefore, be regarded as the first creation by the Word or Command of Allah.
It is the ground state from which all other things are created. It carries the
word of Allah which is defined as Truth. Perhaps, to use scientific concepts,
it refers to a sub-quantum field.
The Spirit can
also be regarded as that which bestows consciousness, conscience and will or
self-control, as seen in 32:9 above. The seeing, hearing and feeling mentioned
in the verse can refer to external as well as inner faculties – e.g. insight.
It can also refer to three kinds of knowledge, namely heard, experienced and
revealed knowledge
If there is no
soul to which we can refer to as “I”, and is conscious, then nothing exists for
it of which it can be said “I see”, “I do”, I think”, or even “I exist” or “I
am” and there is no Universe of which we can be conscious. Man is a machine or
a structure which arises, exists for a time and the dissolves. The “I” is a centre
of integration and control, of stability, indestructible, and, therefore, o
Harmony and inner Peace.
The human soul
(Nafs) derives from the Spirit (Ruh) and may be regarded as organized spirit
when it enters the human body. It may refer to the order or information which
describes the person psychologically. This makes each soul different from that
of others, though the Spirit is Universal.
The soul can be
modified, harmed, benefited, destroyed or constructed.
“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
“Whosoever goes right, it is only for (the good
of) his own soul that he goes right, and whosoever errs, errs only to its hurt.
No laden soul can bear another's load, We never punish until we have sent a
messenger.” 17:15
The need for
self-realization arises from the Fall of man, his sin and expulsion from Paradise. He has forgotten what he is in essence, because
he lives in the world, is distracted by it, forms attachments or fixations to
the things in it, reacts to them and forms habits and automatisms. His
awareness has been turned outwards. He forms an outer shell or Persona. He
reacts to the events in the outer world, and it is these that control him,
rather than he controlling himself and his environment. His idea of himself
arises by reflection from the outer world and is an illusion. This is a
reversal of the purpose or function of man.
“And we said, "O Adam dwell, thou and thy
wife, in Paradise, and eat there from amply as
you wish; but do not draw near this tree or ye 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." 2:35-36
“And be not ye as those who forgot Allah,
therefore He caused them to forget their souls. Such are the evil-doers.” 59:19
“Know that the life of the world is only play,
and idle talk, and pageantry, and boasting among you, and rivalry in respect of
wealth and children; as the likeness of vegetation after rain, whereof the
growth is pleasing to the husbandman, but afterward it drieth up and thou seest
it turning yellow, then it becomes straw. And in the Hereafter there is
grievous punishment, and (also) forgiveness from Allah and His good pleasure,
whereas the life of the world is but matter of illusion.” 57:20 See also 3:185
“Naught is the life of the world save a pastime
and a spot. Better far is the abode of the Hereafter for those who keep their
duty (to Allah). Have ye then no sense ?” 6:32
“Who took their religion for a sport and
pastime, and whom the life of the world beguiled. So this day We have forgotten
them even as they forgot the meeting of this their Day and as they used to deny
Our tokens.” 7:51 Also 29:64, 47:36
“The similitude of the two parties is as the
blind and the deaf (on the one hand), and the seeing and the hearing (on the
other); are they equal in similitude? Will ye not then take heed?” 11:24
In particular,
human consciousness has disintegrated and man has lost control over affairs and
become disabled:-
“Allah sets forth a similitude:
There is a slave who belongs to several partners, differing (or quarrelling)
with one another, and there is another slave wholly owned by one man. Are the
two alike in condition? (All) praise is due to Allah. Nay! most of them do not
know.” 39:29
“Allah coins a similitude (or parable); (On the
one hand) a slave owned by another, having control over nothing, and (on the
other hand) one on whom We have bestowed a goodly favours from Us, and who
spends there from freely secretly and openly - shall they be held equal? Praise
be to Allah, but most of them understand not.“ 16:75
“And Allah coins another similitude (parable):
two men, one of them dumb, able to do nothing, a burden to his lord; wherever
he directs him he brings no success; is he to be held equal with him who bids
what is just and who is on the Straight Way?” 16:76
Sin,
disobedience to Allah, flouting of one’s essence and purpose leads to spiritual
death – That is, human beings forget their souls, fail to behave correctly, and
do not fulfil their functions. Their consciousness, conscience and self-control
are reduced. On physical death the spirit returns to Allah. The soul however
must be regarded as having dissolved and is to be recreated on the Day of
Resurrection. But Allah has sent Prophets who bring a religious discipline by
which self-realization can be regained, and the soul can be resurrected or
recreated.
“O ye who believe! Obey Allah, and the
messenger when He calls you to that which quickens you, and know that Allah
cometh in between the man and his own heart, and that He it is unto Whom ye
will be gathered.” 8:24
“Is he who was dead and We have raised him unto
life, and set for him a light wherein he walks among men, as him whose
similitude is in utter darkness whence he cannot emerge ? Thus is their conduct
made fair seeming for the disbelievers.” 6:122
“He directs the ordinance
(regulates all affairs) from the heaven to the earth; then shall it ascend to
Him in a Day the measure of which is a thousand years of what you count. This
is the Knower of the unseen and the seen, the Mighty the Merciful, 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 hearts (feeling); little is it that you
give thanks. And they say: What! When we have become lost in the earth, shall
we then certainly be a new creation? Nay! They are disbelievers in the meeting
with their Lord. Say: The angel of death who is given charge of you shall cause
you to die, then to your Lord you shall be returned.” 32:5-11
“He sends down the angels with the
Spirit of His command unto whom He will of His bondsmen, (saying): Warn mankind
that there is no God save Me, so keep your duty unto Me.” 16:2
“The Exalter of Ranks, the Lord of
the Throne. He causes the Spirit of His command upon whom He will of His
slaves, that He may warn of the Day of Meeting,” 40:15
“Were We then fatigued
with (did We need rest after) the first creation? Yet are they in doubt with
regard to a new creation. 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 and
Carotid). When the two Receivers receive him, sitting on the right and on the
left. He utters not a word but there is by him a watcher (sentinel, one who
censors) at hand. And the stupor of death will bring truth; that is what you
were trying to escape. And the Trumpet shall be blown; that is the day about
which warning had been given. And every soul shall come, with it a Driver and a
Witness. Certainly you were heedless of it, but now We have removed from you
your veil, and piercing is your sight this day. And his companions (the Driver
and the Witness) shall say: Here (his Record) is ready with me. So cast into
Hell every ungrateful, rebellious one, forbidder of good, exceeder of limits,
doubter, who sets up another God with Allah; cast him into severe chastisement.” 50:15-25
“That is their reward for that they disbelieved
in Our revelations, and said: What! When we are bones and dust, shall we then
be raised up a new creation? Could they not see that Allah who created the
heavens and the earth is able to create the like of them, and to set for them
an appointed time; there is no doubt therein? Yet the wrong-doers refuse to
accept it, save ungratefully!” 17:98-99
Self-realization
allows a person to fulfil himself and achieve inner harmony as well as
adjustment and harmony with the rest of the Cosmos. It creates self-confidence,
certainty, fearlessness, joy, acceptance, and therefore removes tension and
anxiety and fear. It creates heightened consciousness, conscience, will and
self-control which allow objective and responsible behaviour. As it is contact
with one’s inner most or higher self, it allows inspiration and direct
knowledge known as gnosis as opposed to indirect knowledge through the
intellect. It is not only important for the individual to know who he is and
what his function is for his own welfare and development. It may also be
regarded as having a Cosmic function. The Universe and all things in it,
including man, have been created with truth, for a purpose and for a destined
end. If man does not fulfil his function then he can be replaced.
“This is the likeness (parable) of those who
disbelieve in their Lord - their works are as ashes whereon the wind blows
fiercely on a stormy day. They have no control of aught that they have earned -
That is the extreme failure (or far straying). Dost not thou see that Allah
created the heavens and the earth in Truth? If He please He can remove you
(take you off) and bring (replace you with) a new creation. That is for Allah
no great matter. Hast thou not seen that Allah hath created
the heavens and the earth with truth ? If He will, He can remove you and bring
(in) some new creation.” 14:18-20
“O men! You are they who are poor (stand in
need of Allah), and Allah is He Who is the Self-sufficient (Absolute), the
Owner of Praise. If He will, He can remove you, and
bring, instead a new creation. And
this is not hard for Allah.” 35:15-17
Surrender to
Allah is also surrender to ones own spirit and works based on this are called
“Upright.”
“And they are ordered naught else than to serve
Allah, keeping religion pure for Him, as men by nature upright, and to
establish worship and to pay the poor-due. That is true religion.” 98:5
“Say: My Lord enjoins justice. And set your
faces upright (toward Him) at every place of worship and call upon Him, making
religion pure for Him (only). As He brought you into being, so return ye (unto
Him).” 7:29
“Lo! I have turned my face toward Him Who
created the heavens and the earth, as one by nature upright, and I am not of
the idolaters.” 6:79
“And, (O Muhammad) set thy purpose resolutely
for religion, as a man by nature upright, and be not of those who ascribe
partners (to Allah).” 10:105
“Say: Lo! As for me, my Lord hath guided me
unto a straight path, a right religion, the community of Abraham, the upright,
who was no idolater.” 6:161
“Say: I exhort you unto one thing only: that ye
awake, for Allah's sake, by twos and singly, and then reflect. …34:46
There appear to
be three techniques for achieving self-realization:- (a) Meditation, Prayer,
works of charity and abstinence, pilgrimage, study of the scriptures etc. (b)
The creation and use of a Framework of Reference, of which Allah is the centre,
in which all experiences are interpreted in a unified and self-consistent
manner. (c) Self-construction. To create a separate centre of integration
within oneself and to continually reinforce it with works done for the sake of
Allah. A dismantling of old structures, ideas, habits, assumptions might be
required.
“Is he who has laid his foundation upon the
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 hearts
until their hearts are cut asunder; but Allah is Knowing, Wise.” 9:109-110
We are born with
inherent or genetic information. We can call this the Entity A. We live in the
world and acquire experiences which might modify Entity A, but usually remained
unassimilated and create a shell, Entity B. This also acts as a filter both for
experiences coming in and awareness of inner state. This is an automatic and
accidental construction, though the educational system tries to modify man with
some conscious control. This, however, is an external control. The individual,
however, makes some deliberate and conscious effort in learning. We may,
therefore call the result Entity C. But there is a need for a separate centre
in the mind from which the rest of the mind it can be observed and controlled
by the individual himself – An entity D. This has to produced by fertilization
and conception by spiritual ideas. It must then be nourished by adding
appropriate ideas, activities and experiences and then exercised so that its
faculties may grow (just like muscles grow when exercised). But the ingredients
must be appropriate ones. They must be nutritious and not poisonous. They must
be of a type that creates a link between the outer man and the inner man, a
bridge. Mismanagement can produce a Devil instead.
Only conscious
efforts made for the sake of Allah are to be included. People who have no
religion may appear to do good, better than others who have a religion. But it
might be that accident or circumstances make them seem good outwardly while
their inner actions were impulsive or habitual or their motives for those
actions were indifferent, selfish or evil. It may even be that their motives
are what is normally called good because it is unselfish and done because of compassion
for others. But it may be done to get rid of feeling of discomfort or guilt.
The good behaviour may have subconscious causes. All this, of course, also
applies to what seem to be evil actions. Such behaviour does not really change
the person essentially, because it is a person’s own nature which is causing
the action. However, good and evil actions subconsciously done may have direct
effects on others who will then react and affect the perpetrator. All actions
also have subconscious effects on the person doing them. For instance, each
good or evil action makes it easier to do another of the same kind, but harder
to do the opposite. Habits are formed. Other side effects are connected with
the need to justify the action, make excuses for it, maintain consistency, try
to forget it if it is evil, cover it up, distract attention from it, try to
make amends and so on.
In general true
spiritual transformation is achieved only by deliberate conscious actions.
These must, of course, also be appropriate to what is to be achieved. It is
perfectly possible to damage one as well as benefit oneself. The Prophet is
reported to have said:-
“Allah says: 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 by 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.”
The Quran tells
us to follow only that of which we have knowledge. Indeed, the self-realized
person, one who has surrendered to Allah, is bound to be objective and follow
Truth.
“And follow (or pursue) not that of which thou
hast no knowledge; verily, the hearing, the sight, and the heart, of all of
these it shall be asked (to give an account). And walk not on the earth proudly
(insolently); verily, thou canst not rend the earth asunder, nor canst thou
stretch to the height of the mountains.” 17:36-37
It is to be
noted that the three forms of knowledge bestowed by the spirit are also
mentioned in this verse.
But the question
is this:- how is one to know what is spiritually beneficial or harmful, or even
to obtain verification for the existence of Allah and the validity of Islam. In
general, there are three ways:- (a) Personal experience and observation. (b)
Thought and rational proof. (c) Acceptance of the word of those who are more
intelligent, knowledgeable or conscious. (d) meditation and contact with the
inspirational source. (e) The undertaking of a discipline, an educational or
training course.
But, as noted
above, the faculties of man, his consciousness, conscience and will, have
become severely limited owing to subjective desires based on attachments,
fixations, fantasies and the consequent suppressions, distortions, prejudices
and rationalizations. All this is formulated as the results of the Fall due to
rebellion against the Creator. This affects all the above sources of knowledge.
Even if they doubt their own powers of reason or limited knowledge, people tend
to accept the words and ideas of those whom they admire for all kinds of
subjective reasons. They even undertake those training courses or disciplines
to which they happen to be predisposed. This generally keeps them in the
position in which they already are. But development requires that people should
move from a position P1, where they are to a higher position P2, which they
have not yet reached and cannot understand. Fortunately, however, things are
not as hopeless as this. Some people, but not all, perhaps not the majority
though the proportion does vary with social conditions, do still retain some
possibility of progress. They have some inkling of the existence of things as
yet unknown which they wish to strive for. This can be compared to the
knowledge that foreign lands exist and some courageous and determined people
undertook the journey to reach them. But those were most successful in reaching
the correct destination who found and accepted the help of those who already
knew the nature of the destination, the way to it, and could supply the
necessary maps and equipment and support, along the way.
The Quran says:-
“We will soon show them Our signs
on the horizons (in the Universe) and within themselves (or their own souls),
until it become manifest unto them that it is the truth. Is not your Lord
sufficient, since He is Witness over all things? What! Are they still in doubt
about the meeting with their Lord? What! Does He not encompass (surround and
penetrate) all things?” 41:53-54
Verification
depends on looking in the right direction and having the motive to seek and
accept and having the capacity to perceive and understand. You cannot prove
higher mathematical ideas to a moron or to a school child. Even when people are
intelligent but have no aptitude for mathematics or have not learnt it, or
refuses to see or have other priorities, then things requiring mathematical
proof cannot be proved to them. So it is with religious matters. In order that
a radio station should receive a certain station it has to be correctly made
and then tuned. The religious discipline is designed to do just that. A discipline
must be undergone. A period of education or training with appropriate
techniques is usually required before understanding develops. And then people
benefit from it to different degrees according to inherent or circumstantial
differences and the efforts they make.
“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
“Now has insight (or proof) come unto you from
your Lord, and he who sees therewith it is for his own good; but he who is
blind thereto, it is against his own soul. And I am not your keeper.” 6:105
“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).” 17:15
“And he who strives, strives only
for his own soul; for verily, Allah is altogether Independent of (His)
creatures (or the worlds).” 29:6
“Whoever disbelieves, must bear the
consequences for his disbelief, and whoever does good makes provision for his
own soul,..” 30:44
“And no burdened soul can bear the burden of
another and if one weighed down by burden should cry (for help) to another, not
aught of it shall be lifted, even though he be near of kin. Thou warnest only
those who fear their Lord in secret and keep up prayer; and whoever purifies
himself, he purifies himself only for (the good of) his own soul; and to Allah
is the journeying. And the blind and the seeing are not alike. Nor the darkness
and the light, nor the shade and the heat, neither are the living and the dead
alike. Surely Allah makes whom He pleases hear, and you cannot make those hear
who are in the graves.” 35:18-22
(b) The
existence of Allah is affirmed by the more highly conscious individuals known
as Messengers, Prophets or Saints in Islam, and they corroborate each other.
They cannot be said to be deluded because delusions cause disability, and these
people are highly able. Others accept their word for it because they display
their faith and its veracity and good effects in their behaviour. Most people
accept the words of the scientists and have not done the experiments and calculations
themselves. They tend to accept these on the grounds that these theories when
applied in technologies do work. Things are accepted by their effects. In the
case of religion it is the effect visible in the character and works of these
people. They may also have corroborative experience or inner psychological
experiences which are best explained by the Prophets and Saints.
(c) They may
accept it on various kinds of rational grounds.
It should be
understood, however, that we are dealing with revealed ideas which come through
the heart and not with rational ideas which come through the head. They are
psychological rather than physical ideas and do not refer to impersonal facts
but to values and meanings as well -–to things relevant to the process of living
and experiencing. The conceptual system is, therefore, necessarily different
and should not be judged by scientific or technological standards. This would
be as inappropriate as trying to understand a poem by scientific analysis or
carpentry by poetry or music as politics.
The concept may
be regarded as useful in coordinating all facts, meanings and values, unifying
experience and creating a centre of integration, stability and control, an
"I" within the individual which also facilitates greater adjustment
to, and harmony with, Reality, both inner and outer. It is a useful concept,
but also true, good and beautiful.
"Allah"
can be defined as the fundamental self-existing reality from which all other
things derive. The proof of His existence is in the fact that all these other
things including matter, energy, order, life, intelligence and consciousness,
do exist and we experience them. It is like knowing anything else from its
effects. We know the force of gravity or electricity only by their effects. A force
is defined as that which causes change. Particular kinds of forces cause
particular kinds of changes. But it is also assumed that something constant
exists which changes. The existence of this self-existing constant and the
forces are mysteries, themselves unexplained, but have to be accepted as
fundamental truths.
Scientists are
looking for a Unified Field Theory such that all forces can be explained by it
and the consistency of thought about the Universe can be maintained. Without
it, contradictions can exist which would annul any certainty or knowledge about
the Universe. This single force must be integral to what is self-existing. We
will then have only one single unexplained and inexplicable thing. Everything
else will then be explainable in relation to that. It will be the Ultimate and
the Absolute Irreducible.
Islam already
has such an Ultimate Absolute Irreducible concept. But it is more than a
thought and affects feelings, motives and action as well. Instead of leading an
accidental, undirected, automatic life, the Muslim attempts or ought to
attempt, to base his life consciously and deliberately in a self-consistent
manner on this realization and that his own soul is derived from the Spirit of
Allah. Surrender (Islam) means just this.
(d) Ultimately,
the verification of Islam, for the person seeking verification, lies in the
effectiveness with which the discipline is applied by the person applying it.
He achieves self-realization and surrenders. He becomes a Muslim and not in
name only but in his being.