AL-HUDA
Foundation, NJ U. S. A
the Message Continues ... 7/73
Article 1 - Article 2 - Article 3 - Article 4 - Article 5 - Article 6 - Article 7 - Article 8 - Article 9 - Article 10 - Article 11 - Article 12
The Quest for Virtue (Akhlaq)
- Faith in Action
by Dr. Robert D. Crane
Although
all of the world's major religions agree on the
essential spiritual truths, of course with
dissenting factions within each one, and on the
moral verities that underlie the formation of
character, each religion has its own unique paradigm
of thought and can be understood only within its own
frame of reference.
In Islam, this paradigm is the shari’ah or
Islamic law, just as in Judaism the paradigm is the
Torah and for most Jews also the Talmud. Islamic
law is a framework for both knowledge and virtue,
based on the recognition that knowledge pre-exists
our awareness of it. A current challenge is to
counter what Catholic scholars for more than a
century have called "modernism," which is the
concept that knowledge is created by man. This
secularist movement aims to destroy all real
knowledge and thereby to end every revealed
religion. The most subtle initiative that reflects
such secularism is the concept that knowledge can be
Islamized. Thought can be Islamized, but not
knowledge itself. As Mortimer J. Adler, America's
greatest professional philosopher has said in his
The Four Dimensions of Philosophy: Metaphysical,
Moral, Objective, and Categorical, Macmillan,
1993, footnote on page 6: "Knowledge always has the
connotation of truth possessed by the mind. The
phrase 'false knowledge' is a contradiction in
terms; what is correctly judged by the mind to be
false is not knowledge."
More important in any religion than mere knowledge
(‘ilm) of what is right and wrong is the
practice of virtue (akhlaq). In Islam, faith
without works is a contradiction in terms. Faith is
measured only by action. There is special emphasis
on this in the Islamic Sufi orders. The leader of
the Naqshbandi Owaisia order, for example, says that
the only criterion for a good Sufi is whether he
does his daily job better than anyone else.
Muslims therefore distinguish sharply between
knowledge and virtue. Akhlaq or virtue is
the praxiology of applying truth in one's own life
as a person and as a member of one's community,
starting with the family and reaching out to the
community of humankind.
This praxiology is expressed in the articles and
pillars of faith, which Muslims, Jews, and
Christians share to a remarkable degree. Underlying
these articles and pillars of faith is commonality
of belief in the nature of faith itself.
Faith, from the Islamic perspective, might be
summarized as an openness to God, and even as a
suspension of the intellectual process in order to
be more conscious of God and more responsive to His
personal inspiration as guidance for one's own life,
as well as an emotional commitment to submit one's
life to Him out of complete trust in His love.
One may be a Muslim simply by recognizing the
existence of God and all His revelations to man.
But one can be a mu'min, which is the
adjectival form of iman or faith, only if
this is manifested in action. In the Qur'an,
Surah al Anfal (8:2-4), we read: "Believers are
only they whose hearts tremble with awe whenever
Allah is mentioned, and whose faith is strengthened
whenever His messages are conveyed to them, and who
in their Sustainer place their trust, those who are
constant in prayer and spend on others out of what
We provide for them as sustenance: it is they who
are truly believers! Theirs shall be great dignity
in their Sustainer's sight, and forgiveness of sins,
and a most excellent sustenance."
Faith is a response to the transcendent instincts
implanted in our nature, as well as to objective
study of the universe. The mental and emotional
outlook of the man or woman of faith protects
against the totalitarian mentality that feeds on the
arrogance of rationalism.
This linkage between the totalitarian mentality and
rationalism, i.e., denying the existence of any and
everything beyond one's own immediate understanding,
has been shown repeatedly in the modern world, but
its verity was imprinted forever on the Muslim
conscience by the Abbasid Caliph Ma'mun, who ruled
in the third Islamic century. He established the
rationalism of the Mu’tazilites as a state religion,
and proceeded to introduce for the first and last
time in the history of Islam the mihnan or
Inquisition based on a paradigm of thought that
rejected all limits to one's own ignorance, even
those of the shari'ah, and elevated man, and
especially the Caliph himself, to the status of God.
The intellectual accomplishments during this
20-year period of inquisition sowed the seeds of the
European Renaissance and the subsequent wars of
religion in a culture that, unlike the Islamic, had
no concept of tawhid and therefore could not
incorporate the useful aspects of Greek thought
without threatening religion itself and everything
sacred in life. Since everything is sacred in
Islam, and nothing is profane, "religion" as the
opposite of the “secular" is inconceivable, and the
very thought that science can conflict with faith is
absurd.
Faith in Islam is beyond the limits of scientific
observation, because some of the most important
truths are beyond the power of man to know through
his unaided intellect alone. He cannot reason to
them. These are known as the 'aqida or
articles of faith, and they all come from
Revelation.
In the narrowest sense, 'aqida encompasses
seven cardinal doctrines, all of them common to
Judaism and Christianity, namely, belief in the
Oneness of God, in the instruments of Revelation,
namely, angels, prophets, and books, in the
resurrection and accountability of every person, and
in the absolute power of God reflected in the
popular concept that "man proposes, but God
disposes."
This seventh article of faith, known as qadr,
is expressed Qur'anically in the Revelation that man
may plan the future but he cannot control it because
the best Planner is God. Every person as a
khalifa or viceregent of Allah has the
responsibility to promote the good and oppose the
bad, but the results of his actions are up to Allah,
Who not only created man but sustains him in love,
mercy, and justice throughout his life.
The Pillars of Faith as a Source of Virtue
Since the essence of faith is submission to God not
only in belief but also in action, for this purpose
God has revealed five practices, known as the
arkan (sing. rukn) or "pillars of
Islamic faith," which constitute the essentials of
virtue or faith in action. Like the seven articles
of faith, these five required actions are essential
elements of Judaism and Christianity. They are all
external acts by which each person changes both
himself or herself and the entire world. Not only
are they good in themselves but without them no
person can remain close to God, which is the
ultimate purpose of everyone's life.
Declaration of the Shahada
The first of the five pillars, the
constant declaration that God is ultimate and
therefore without rivals and that He sent
messengers, including the Prophet Muhammad, to teach
man what he otherwise would not know, is an act and
promotes action in accordance with the belief that
God is absolute in every way, and therefore is One
and unique. Christian mystics, such as the
unparalleled Meister Eckhard of 13th century Europe,
share the Islamic concept of Allah in their belief
that the trinity is transcended by the Godhead,
which is Beyond Being. Many Christians, if not all,
pray to the Absolute, which is Allah. The function
of this first pillar is not to formulate one's
thought but to direct one's every action in life.
It requires one to avoid the de facto worship of
anything else as absolute or ultimate, because this
is idolatry or shirk. As the British
diplomat, Charles Le Gai Eaton, expresses it on page
56 of his book, Islam and the Destiny
of Man, "Idolatry is, in
essence, the worship of symbols for their own sake,
whether these take the form of graven images or
subsist only in the human imagination. ... The
ultimate 'false god,' the shadowy presence behind
all others, is the human ego with its pretensions to
self-sufficiency." This is the cardinal sin of
every secularist paradigm in foreign policy.
The false gods, which all Jews,
Christians, and Muslims are commanded to reject,
include not only the crude pursuit of wealth, power,
prestige, and wanton pleasure as ultimate goals in
life, but the worship of hidden false gods, which is
known shirk al khafi. These may lurk in
intellectual premises and paradigms of thought, or
in ultimate values, or even in loyalties to human
persons or institutions that may replace God as the
center of one's life and lead away from Him.
The Qur'an distinguishes between the Jews
and Christians who have a "disease in their hearts,"
and those who are sincere in their beliefs, worship,
and lives. The former must be regarded as enemies,
because they are, whereas the latter can "come to
common terms ... that we worship none but Allah" (Surah
al 'Imran, 3:64), knowing that "Our God and your
God is One, and it is to Him that we submit" (Surah
al 'Ankabut, 29:46). In order to enlighten
the "exclusivists" among the Muslims, Christians,
and Jews, Allah has revealed that "to each of you We
have prescribed a law and an open way. If Allah had
so willed, He would have made you a single people,
but His plan is to test you in what He has given
you; so strive as in a race in all virtues. The
goal of you all is to Allah; it is He that will show
you the truth of the matters in which you dispute" (Surah
al Ma’ida, 5:51).
The open way for Muslims is provided not
only directly in Divine Revelation from Allah but
indirectly through the model of His Messenger,
Muhammad. This is why the first pillar of Islam is
of two parts, la ilaha ille Allah, there is
no god except Allah, and Muhammad al Rasul Allah,
Muhammad is the Messenger of Allah.
Of all the drives implanted in human
nature, including hunger, sex, and love, perhaps the
strongest is the craving for orientation, for the
right direction in fulfilling one's role as God's
steward on earth, because our eternal future depends
on how well we fulfill this responsibility. The goal
is Allah, as indicated by the first half of the
initial pillar of Islam, and the direction to this
goal is found in the model of the Prophet Muhammad
as the perfect exemplar (al insan al kamil)
of man created in the image of Allah.
A healthy community depends on the
healthy personalities of its members. The
personality of the Muslim is healthy only to the
extent that all of his or her activities and habits
are integrated within a divinely ordained pattern.
Allah designed the life of the Prophet Muhammad in
all its details to provide this pattern, but he
warned repeatedly, that, in their love of the
Prophet, Muslims should avoid "overstepping the
bounds of truth" (Surah al Nisa’a, 4:171).
The greatest "universal genius" of Islam,
Abu Hamid al Ghazali of the fifth Islamic century,
wrote that the true Muslim is one who "imitates the
Messenger of Allah in his goings out and his comings
in, in his movements and times of rest, the manner
of his eating, his deportment, speech, and even in
his sleep."
Paying close attention to such external
details does not indicate a superficial outlook on
life, as it would in a secular culture, but rather
the opposite, because, for the devout Muslim, Allah
has given meaning to absolutely everything. It is
precisely through the externals in life, al dhahr,
that we can gain access to the inner reality, al
batin. In the desacralized world of
secular man, nothing has any inner meaning. In a
world where everything is sacred the effort to give
direction to one's life by following the Prophetic
model is a most joyous form of prayer. Everything
the Prophet did and said, known as the sunnah,
was an effort to submit to Allah in one way or
another, so his life offers an inexhaustible wealth
and diversity of ways to practice virtue.
Following the Prophet's model thus offers
unlimited opportunities to be one's true self, which
is the person that God has created one to be. We
read in the Qur'an (Surah Ahzab, 33:6) that
the Prophet is "closer to the believers than their
own selves." Members of some Sufi orders during
prayer are transported into the presence of the
Prophet Muhammad, just as in the isra’ he was
transported into the presence of all the great
prophets in Jerusalem before his ascension (miraj)
into the presence of God. For those so favored, the
meaning of this passage in the Qur'an is very
clear. For others, the meaning is equally striking
because, as Charles Le Gai Eaton writes in Islam
and the Destiny of Man, it means that the
Prophet "is the believer's alter ego, or, to
take this a step further, more truly 'oneself' than
the collection of fragments and contrary impulses
that we commonly identify as the 'self'."
The most visible examples of such external
modeling, other than the formal prayer itself, is
the sunnah whereby men wear beards and women
cover (hajaba) their hair as a sign of
modesty and submission to Allah. The symbolic
meaning of hijab was strikingly presented in
August, 1987, when the demented President Bourguiba
demanded the execution of Shaykh Rashid al
Ghannouchi and the other senior leaders of the
Renaissance Movement (Al Nahda), which is the
leading Islamist organization in Tunisia and
forswears all violence in either gaining or
maintaining political power. It was, and still is,
a criminal offense in Tunisia for a man to wear a
beard in public and for a woman to wear the Islamic
headcover recommended for those who want to follow
the sunnah, because these are symbols of
submission to Allah, rather than to the secular
state. At the first hearing of the kangaroo court,
in which the chief judge was the Chief Prosecutor in
the Interior Department, all ten of the wives of the
senior Islamist leaders showed up in the identical
light-tan hijab, tinted with the color of
rose, each clearly demanding by this symbolism: "If
my husband is to be executed for his religious
beliefs, then I must be executed beside him."
Following the sunnah of the Prophet
Muhammad clearly is not merely a form of prayer but
also a statement of belief and of community
cohesion.
Prayer
The second pillar of Islam, and the second
result of faith and its clearest expression in the
lives of all the Abrahamic peoples, is formal
prayer, salat. God has prescribed specific
forms of prayer as a minimum requirement to help us
"remember" Him in everything we do throughout the
day. We are forgetful of God. Muslims pray five
times every day. Christian monks pray eight times
daily, as many Christians have done for centuries,
by adding prayer in midmorning and twice at night
(corresponding to the optional prayers in Islam of
the shaf/witr and tahajjud), because
if we forget God as the center of our life, then we
will be helpless in the face of the temptations and
evil forces in the world. Muslims do not even have
a word for "sin," because evil does not consist so
much in the actions themselves as in the elimination
of God from our lives, which is the cause of all
evil.
The root of the word for man, ins,
which means to forget, is also directly related to
the word uns for intimacy, which occurs when
one forgets oneself and thinks only of the other.
All informal prayer in Islam is called "remembering"
Allah, zikr, and this, in a single word, is
the purpose of human life.
Remembering God makes possible forgetting
oneself so that in comparison to God all created
existence seems to disappear and only God remains.
This "union" with God, known as wahdat al wujjud
or "Oneness of Being," is purely subjective. The
great Islamic saints or awliya have all
learned that the more aware one is of God, the more
clearly one sees beyond the impression of Oneness,
wahdat al shuhud, to recognize the immense
distance between the Creator and the creature. Only
then can one understand the true meaning of the
Prophet Muhammad's teaching that every person is
created as a viceregent or deputy, khalifa,
"in the image of Allah," that is as a theomorphic
being, and that every human community should be not
theocratic (run by professional clerics) but
theocentric (led by persons who are led by God.
Only through prayer can any person
understand his or her real identity by recognizing
that one's purpose, as the modern Christian mystic,
Thomas Merton, phrases it, is "to become the person
that God intends one to be," that is, that one's
identity is one's destiny known to God, Who is
beyond space and time, in accordance with
Ecclesiastes 3:15, "What has been is now,
and what is to be has already been." And only then
can one understand one's true closeness to God by
recognizing that one's spirit (ruh) was
created in the presence of God "before" the creation
of the universe, i.e. outside of space and time, and
that the entire universe is nothing compared to
one's own role in the Divine Plan.
As Meister Eckhart put it, "God might make
numberless heavens and earths, yet these ... would
be of less extent than a needle's point compared
with the standpoint of a soul attuned to God."
Everything in creation, the stars and the trees,
praise God by being what they are and in ways "you
do not understand" (Surah al 'Isra’, 17:44),
yet only man is capable of "naming things," that is,
of knowing the conceptual before the concrete, and
of meaning before its symbolical representation, and
of self-transformation through dialogue with his
Creator.
As Charles Le Gai Eaton puts it, in his chapter
on "The Human Paradox," borrowing from Schuon, "Man
prays and prayer fashions man. The saint has
himself become prayer, the meeting-place of earth
and heaven; and thus he contains the universe and
the universe prays with him. He is everywhere where
nature prays, and he prays with and in her; in the
peaks that touch the void and eternity, in a flower
than scatters itself, or in the abandoned song of a
bird." This highest level of prayer is known as
ihsan.
Charity
The third pillar, charity, is produced by
the first two, because each of the pillars is
designed to make possible the next, more demanding
pillar or habitual action. At the same time, none
of the five actions can survive elimination of the
other four. Thus, without charity there clearly is
no faith, because faith is expressed in good works
or it is not at all.
Charity in Qur'anic language is known as
infaq, which is the inclination or desire to
give rather than take in life. If one has faith or
iman, one will want to make an effort to help
other people, because one would be unhappy not to do
so. In this way selflessness, which is just as much
a part of our nature as the instinct for personal
survival, becomes a permanent character trait.
The generic term, infaq, includes
zakah, sadaqah, hadya, and 'anfus.
Zakah is a specified amount of one's wealth
required to be given to the needy as an
institutionalized social responsibility to purify
oneself from any arrogance and shirk that may
come from one's success in accumulating more wealth
than is needed for normal survival. Such
purification is needed, just as is the ritual
washing before formal prayer, so that one may grow
in both love and righteousness. The root z-k-a
expresses a philosophy combining both
purification and increase, based on the teaching of
the Prophet Muhammad that giving of oneself is, in
modern terms, non-zero-sum, because the more one
gives the more one has to offer, both materially and
spiritually.
The required amount of zakah varies
in proportion to the capital intensivity of the
means of production, so that capital owners, and
especially owners of mineral wealth created
essentially by God, pay progressively more as a
percentage of their wealth than would simple
laborers. Unfortunately, many of those who claim to
own the oil resources of the world seem to have
little knowledge of this pillar of Islam.
It is best to give additional
amounts, sadaqah, hadya, and 'anfus,
as a sign of the truthfulness or sincerity of one's
infaq, because this third pillar of Islamic
prayer life serves primarily to develop concern for
others as a trait of character.
Fasting
The fourth pillar of Islam, and of faith
among all the Abrahamic peoples, is siyam or
fasting. This is an essential part of prayer,
because it strengthens our remembrance of God.
Siyam means to hold something fast. We hold
ourselves fast by self-discipline through fasting so
that we will not forget the purpose of our
relationship with God and our origin and end.
Fasting is so important in Islam that an entire
month, Ramadhan, is required as part of the faith to
strengthen one’s taqwa or consciousness of
God and of His purpose for us during our time of
testing in this world. Devout Muslims, especially
the unmarried, fast often throughout the year, but
the Prophet Muhhamad disapproved of any excesses
beyond the practice of the Prophet David (Da’ud),
who routinely fasted every other day of his life.
Taqwa, usually mistranslated as
"fear of Allah," is the essence of faith and is the
beginning of wisdom, because it is based on both awe
and love of God, and on the consequent fear
of separating oneself from God by neglecting to live
one's life as a form of prayer. Taqwa
eliminates indifference (qhafla) and produces
an intention and a deep commitment to submit one's
entire life to God by choosing the very best, rather
than merely the minimally acceptable, as the only
purpose of all one's plans and actions, and as the
only criterion for deciding what to do and what not
to do.
The Prophet Muhammad warned that, "Allah
does not accept any deed unless it is done purely
for His pleasure." And, "The greatest punishment on
the Day of Punishment will be meted out to the
learned man to whom Allah has not given any benefit
from his learning. ... The learning and actions that
have no connection with Allah are fit to be entirely
rejected by the wise and those who seek wisdom."
The Hajj
The fifth pillar of Islam, the hajj
or pilgrimage to Makkah, is the least understood and
the most misunderstood of the five pillars,
especially in America, where it is usually regarded
as a bunch of rituals that one has to go through,
fortunately only once in a lifetime.
Muslim spiritual guides explain that the hajj
is a grandiose and complex symbol, revealed by God
in the process of all its details in order to
present symbolically all the teachings of
Revelation. Like all the elements of the articles
and pillars of faith, man could not produce the
hajj through his own reason, because the concept
of the hajj in all its ordered details was
revealed as signs of God for us to contemplate and
use as directions for our personal and community
life.
Although the symbols of faith are often
different in Judaism and Christianity, they reflect
the same substance. If non-Muslims could only
participate in the hajj, they might experience the
unity of all believers in God-consciousness and
love.
The purpose of the hajj is to
orient us toward our true qiblah, Who is
God. The core teaching of God for all Muslims,
Christians, and Jews is the primacy of personal
change. In Surah al Rad, 13:11, we read:
"Verily, Allah does not change a people's condition
until they change what is in their inner selves."
This is the most obvious truth evident in the
divinely ordained pattern of the hajj.
The first half of the hajj
emphasizes the wisdom of the early Makkan surahs in
the Qur'an, which teach the centrality of everyone's
personal submission to God, out of which grows the
unity of tawhid, which should be the
governing principle in every person's thought and
action.
Each half of the hajj contains
three major symbols. In the first half of the
hajj these three elements are: 1) the honesty
and purity of intent, symbolized in the ihram
or seamless white robe of the pilgrim, 2) the
Oneness of God, and the resulting unity of His
creation, so powerfully demonstrated in the tawaf
around the Kaa'ba, and 3) the submission to His will
in the sa'i between Safa and Marwa. All are
designed to teach us that the path of perfection
consists not merely in what we do but in living so
that everything we do is a form of prayer, that is,
so that the shari'ah and the three sources of
knowledge, haqq al yaqin, 'ain al yaqin,
and 'ilm al yaqin, on which it is based,
become 'ibadah or a life of prayer in
submission to God.
The second half of the hajj is
designed to teach the power of combined efforts
directed selflessly in a global movement. This is
particularly important in the modern era of
polytheism, which is unequalled in human history.
This message of power in movement is
highlighted by: 1) a day of recollection and
listening to God in the midst of the tumult of
'Arafat, 2) commemoration in Mina of the sacrifice
of God’s perfect servant, the prophet Abraham,
‘alayhi wa salam, and 3) the stoning of the
false gods of power, prestige, privilege and
hedonistic pleasure, as well as such hidden false
gods as collective self-worship, manifested most
clearly in secular nationalism, which the devil,
al shaitan, places before every person
throughout one’s life as a temptation toward moral
or intellectual arrogance.
The great movement from Makkah to 'Arafat and back in the second half of the hajj is designed to teach the social obligations revealed in the later Medinan surahs. Its purpose is to strengthen each person as a mujahid in the eternal jihad of mankind against the arrogance of nifaq, taghut, sheqaq, and kufr, that is, dishonesty, impurity, selfishness, and hatred of the truth. The purpose is to teach the opposite of this, namely, honesty, purity, selflessness, and love, and to consolidate both personal and community commitment to social, economic, and political justice based on the Islamic principle of mizan or balance, so that His will not ours will be done. |
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