ISLAM and THE MUSLIM
Article
By
Souran Mardini Ph.D
The Muslim is the basic unit of the Islamic Umma (community). He is the individual person who chooses freely and voluntarily Islam as a religion by accepting the idea of one and only indivisible God. The coming togetherness of such type of persons creates the Islamic Umma, which can subsist, theoretically and practically, of few Muslims or the whole entire community of global Muslims everywhere throughout time. The Muslims attitudes of mind and soul determine his thoughts and actions. The outlook of the Muslim determines the group attitude.
We have discussed in the first chapter the principle concepts of man according to Islam:
A. Man is created to worship God.
B. Freedom of choice.
C. Consequences of choice.
The Islamic message, considered by Muslims as the last divine message, purports to show the purpose of man's existence. No proof is provided for the proclamations of the message. The validity of its contents rests entirely on faith. Man has the faculties to think, feel. He is brought into a world already created and is provided by means of subsistence. He has a life-time to decide for himself whether or not to follow the message. In the two cases man is held responsible only before God.
Two lives for mankind are indicated in the Qur'anic text, the first is a short and transitory earthly life and the second is an eternal life. The plausibility of such a presumption rests on man's own judgement. Whether or not this proclamation offers any convictions rests on man's own choice. The Qur'an says:
‘By your Lord, we shall ask them all, to account for all their deeds.' 15: 92-93.
A Muslim is a person who accepts the idea of one, and indivisible, God. He accepts all what the Qur'an has proclaimed, above all the idea of the God-creator, the message and the day of judgement where all humans shall be resurrected to account for their deeds. Acceptance and submission to these ideas is founded on two things. First, the assertion without proof or solid argument of these notions. Second, the plausibility of such notions by applying one's reason to the universe and working out one's own convictions. Although there is no one evidence is offered by Islam man is invited to conclude the existence of God. Although the Qur'an provides man with the means of challenge and incites the mind and the heart to look into the universe it does not undertake any evidence. The Qur'anic references identify objects and phenomena in terms of signs only. The plausibility of these signs in terms of referent-reference is left to man's judgement.
It is precisely this very judgement that marks the crossing point between belief and disbelief. Man confronts a universe without any proof for or against the existence of God. The confrontation between man and the universe leads man to make up his mind in terms of the plausibility of the Qur'anic argument. It is man's own conviction that leads to such a decision. In this perspective lies the sense of man's existence, his value and his freedom.
The decision is taken by man when confronting with the universe whether to believe or not to believe, to do good or bad.
The notion of final judgement necessitates resurrection and two means of reward and punishment. The notion of reward and punishment is founded on the basis of that in the confrontation of man with the universe there is enough signs to indicate the plausibility of belief in a God creator and the composition of life itself has enough ingredients to instigate such a belief. This merits reward for it ought to be worked out by man of thought and heart. On the other hand, rejection of such a belief merits punishment for conviction of belief can be easily reached if man is disposed to belief. Reward is based on belief if man is disposed to belief. While revelation and reason cannot be reconciled for lack of proof an openness to such reconciliation merits reward through its plausibility.
The Qur'anic argument is based on the confrontation of man with the universe and the acceptance of the universe as the handiwork of a creator, and that the plausibility of resurrection, or the repetition of the same creation. It argues out the plausibility of repeating the same phenomenon by the same originator of phenomenon.
Doubt of resurrection and the plausibility of another life are present in every man's mind. But a state of Islam, which is an inner state of submission, subjects the individual to accept what is proclaimed. It is a belief system that remains to be verified. In this lie the different attitudes of humans to belief and disbelief throughout history.
The Qur'anic text deals with man's reactions in terms of doubt and denial. For example we read in the following references:
‘And they say: ‘What is there but our life in this world? We shall die and we live, and nothing but time destroys us.' But of that they have no knowledge: they merely conjecture.' 65: 24
‘They say: ‘When we die and become dust and bones, could we really be raised up again? We were promised, us and our forefathers before us, but these are nothing but old myths of the old ones' 23: 82-83
The make up of human nature leads to the inevitable struggle between good and evil. This struggle is within as well as without.
In the Qur'anic perspective man is presented as a creature of God who breathed in him from His soul:
‘And when your Lord said to the angels: ‘I am about to create Man from hard clay transformed by water into purified and liquid mud. When I make of a perfect form and breathe in him from My soul fall you down all in prostration unto him.' 15: 28- 29
The make up of human nature is defined in the following reference:
‘By the soul, and the proportions and nature given to it: and its enlightenment as to its wrong and right.' 91: 7-8.
Satan is presented in the Qur'an, like the angels, demons and Jinn, as a concrete reality that exists. By refusing the command of God to prostrate unto Man he became his avowed enemy. The reason of refusing the command is referred to in the following text:
‘All angels fell down in prostration except for Iblis (Satan), he refused to be among those who prostrated. He (God) Said: ‘O Iblis! Why were you not among those who prostrated?', He (Iblis) said: ‘I am not one who prostrates unto a human being made from hard clay transformed into purified and liquid mud.' 15: 30-33.
In another reference the reason of refusal is given, according to the Qur'an, in the following manner:
He (God) said: ‘What stops you from prostrating when I have commanded you.' He (Satan) said: ‘I am better than him, You have created me from fire and you have created him from clay.' 7: 12.
Here we have evidence that the angels and the devil have the choice to obey or disobey God. The fact that Satan has disobeyed the command validates this very freedom of choice and conduct.
The Qur'an mentions that Satan was sent away from the garden and was condemned to an eternal fall:
‘He (God) said: ‘Go down from it; you are not one to be haughty in it; get out: you are among those who are debased.' 7: 13.
Satan pled to be given respite in order to dissuade Man from the path of God:
‘Satan said: ‘Then, by Your power, I shall tempt them all.' Satan said: ‘Give me respite till the day they are raised up'. God said: ‘Be you among those who have respite'. He (Satan) said: ‘I shall lie in wait for them on Your path… And You shall not find most of them grateful.' 7: 14-17.
İn the Qur'an man is warned against the temptation of the devil:
‘O children of Adam: Let not Satan tempt you, in the same manner as he got your parents out of the garden.' 7: 27.
The fall of Satan was joined by the fall of Man. The fall of Adam was produced by the temptation of the devil and by succumbing to the temptation, but it was the direct free and wilful choice to refuse the command of God. The Qur'anic text informs us:
‘O Adam! Dwell with your wife in the garden and eat of its fruits as you wish, but do not approach the tree, otherwise you shall be both among the transgressors!' 7: 19.
But the devil succeeded to tempt Adam and Eve to approach the tree of (sexual procreation):
‘It is then that Satan tempted them to reveal what was hidden of their parties and said that your Lord has only forbidden you to approach this tree in order that you do not become angels or become eternals.' 7: 21.
‘He showed them the way by means of seduction. And when they tasted from the tree… they said: ‘Our Lord! We were indeed unjust to ourselves.' 7: 22-23
The consequences of disobedience resulted in the first major sin and being expulsed from the Garden:
‘He (God) said: ‘Go down, you shall be enemies to each other and you shall have on earth a fixed term, therein you shall die and there from you shall be brought out.' 7: 24-25
According to this Qur'anic text we are presented with the origin of man, his purpose of being, his task and responsibility, his freedom and will to choose and the finality of his own being in terms of the consequences of his own choice.
This perspective constitutes the framework of mind of the Muslim. He is a free man, made up of evil and good and invited to follow the right path to do good and shun evil. Life becomes a field of comprehension and continual struggle where man undergoes multiple temptations and trials. The mind is referred to as the final arbitrator. Man has a life-span to work out his way by choosing whatever side he wishes. By choosing one way or the other he decides his own destiny. İn this way man is the saviour of himself.
The whole Islamic concept is founded on the lay out of man's purpose of being. It is based on a ‘promise' stated in the Qur'anic text, as well as in the Scriptures: the Torah and the Gospel, giving man the ultimate freedom of choice.
The cornerstone of Islam, as it is in Christianity and Judaism, is ‘belief' in a ‘promise' of a day of resurrection where all mankind will be held to account for their deeds, a day of judgement and the subsequent reward and punishment. In the Qur'an we read:
‘God promised to the believers, men and women, gardens underneath which rivers flow, wherein they shall abide, and blessed dwellings in the paradise gardens, and a greater acceptance from God. That is the supreme triumph.' 9: 72
‘God promised the hypocrites, both men and women, and the disbelievers the fire of hell for their eternal abode. It will suffice them, and God curses them, and theirs is lasting torment.' 9: 68
‘Verily God will not fail in His promise but most of mankind do not know.'' 30: 6
‘The promise of God is the truth, and whose word can be truer than the word of God.' 4: 122
The consequences of man's belief play an important role in persuading him to believe and do well and to avoid disbelief and what shun evil. Reference to these consequences is often repeated in different chapters of the Qur'an:
‘Therefore; when the great overwhelming event comes, the Day when man shall remember all that he strove for, and hell-fire shall be placed in full view for all to see; then, for him who had transgressed all bounds, and had preferred the life of the earthly world, the abode will be hell-fire; and for him who feared standing before his Lord and had restrained his soul from its inclinations towards its evil desires, the abode will be the garden.' 79: 34- 41
The middle way is prescribed by Islam where the Muslim must have a balanced life in terms of material and spiritual needs by shunning extremes. The type of community in Islam is a middle way between extremes:
‘And thus have We made of you an Umma justly balanced.' 2: 143
‘And seek in what God has given you (the abode) of the hereafter but do not neglect your portion of (this) world.' 28: 77
The middle way is also proscribed as a regulating economic principle where the Muslim ought to shun extremes i.e. not to be niggardly or spendthrift:
‘Make not your hand tied to your neck (like a niggard's), nor stretch it forth to its utmost reach, so that you become blameworthy and destitute.' 17: 29
The Qur'an prescribes this middle way in relation to man's own attitude towards himself. Eating is prescribed in moderation:
‘And eat and drink, but be not prodigal. Indeed! He does not love the prodigals' 7: 41
The manner of worship, as in prayers for example, is also prescribed in terms of moderation:
‘Be not loud voiced in your worship nor silent therein, but follow a way between.' 17: 110
The man-God relationship in Islam is based on a free covenant where man accepts the message and agrees to fulfil two conditions:
1. Believe in one and indivisible God: worship Him and abide by His law.
2. Do what is good and shun evil-doing.
In compensation for the fulfilment for these two conditions man is awarded in the hereafter and escapes punishment.
Belief and submission without proof merits reward. The confrontation of man with the universe ought to produce belief, a priori, but not admitting this belief merits, according to the message, punishment because it is a rejection what is true. What is presented as truth is left to the judgement of every man to decide.
The covenant is presented in the Qur'anic text as follows:
‘We took from the prophets their covenant, as We did from you (Muhammad) and from Noah, Abraham, Moses, and Jesus the son of Mary: We took from them a solemn covenant.' 33: 7
‘O You who believe! Call in remembrance the favour of God unto you, and His covenant which He ratified with you when you said: ‘We hear and we obey' and fear God, for God knows what is in your hearts.' 5: 7
The covenant consists of firm belief and the application of its conditions:
‘Those who fulfil the covenant of God and do not fail in their plighted word.' 13: 20
Although the believer in Islam has the freedom to break his covenant with God he is warned against punishment:
‘Those who break the covenant of God, after having plighted their word thereto, and cut asunder those things which God has commanded to be joined, and work mischief in the land: on them is the curse, and for them is the terrible home.' 13: 25
An example of those who broke their covenant is cited in the Qur'anic text namely the Israelites:
‘And We took the covenant from the children of Israel: to worship none but God; treat with kindness your parents and kindred , and orphans and those in need; speak fair to the people; establish prayers and practise regular charity. Then you did turn back, except a few among you… We took your covenant: to shed no blood amongst you, nor turn out your own people from their homes, and this you solemnly ratified and bore witness. After this it is you, the same people who slay among yourselves, and banish a party of you from their homes; assist their enemies against them, in guilt and rancour; and if they come to you as captives, you ransom them, though it is forbidden for you to banish them. Then it is only a part of the book that you believe in, and you do reject the rest? But what is the reward for those among you behave like this but disgrace in this life? And on the day of judgement they shall be consigned to the most grievous penalty. For God is not unmindful of what you do… These are the people who buy the life of this world at the price of the hereafter: their punishment shall not be lightened nor shall they be helped.' 2: 83-86
Belief and disbelief are amongst the rights of every individual. Apostasy is one of these rights and only God, according to the Qur'an, can hold the responsible to account for it:
‘Remind them, for you are but an admonisher. You are not one who overawes them. But whoso turns away and disbelieves, God will punish him with the most severe punishment. Indeed! To Us is their return and Ours their reckoning.' 88: 21-26
The Muslim as a constituent member of the Islamic Umma enters into the covenant with God and hence enters into a covenant with his fellow Muslims. The covenant with members of the Muslim community stems from the covenant with God:
‘And the believers, men and women, are protecting friends one of another, they enjoin the right and forbid the wrong, and they establish worship and they pay what is due to the poor, and they obey God and His messenger. As for these, God will have mercy on them.' 9: 71
The relationship with the disbelievers stems from the covenant and is described in the Qur'anic text:
‘Let not the believers take the disbelievers for their protecting friends in preference to the believers. Whoever does so does not belong to God, unless you do so to protect yourselves from them.' 3: 28
‘O you who believe! Do not take the Jews and Christians for protecting friends. They are protecting friends one to another. Whoever takes them as protecting friends belongs to them. Indeed, God does not guide the wrongdoers.' 5: 51
The Muslim's relationship with himself is precised in the Qur'anic text. He ought to fight his evil desires and promote in himself what is good. Reference in the Qur'an is made in the absolute, denoting every man, and by implication, is made in term of the general to those who chose to believe:
‘The day when man will call to mind his endeavour, and hell will stand forth visible to him who sees; then as for him who rebelled, and chose the life of the world: hell will be his abode. But as for him who feared to stand before his Lord and restrained himself from lust, the garden will be his abode.' 79: 35- 41
The Qur'an describes the worldly life as an illusionary comfort:
‘But the life of this world is but comfort of illusion.' 3: 185
The nature of earthly life is described further in this verse:
‘Know that the life of this world is but play, and amusement, pomp and mutual boasting, among you, in respect of wealth and children… And in the hereafter there is grievous punishment and forgiveness from God… whereas the life of this world is but matter of illusion.' 57: 20
The earthly life is depicted in the Qur'an as a transitory period of trial where man has a taste of its benefits, but it is the criterion for accessibility to another life after the resurrection where every human shall be held responsible for his own deeds and shall be accordingly rewarded or punished. The Muslim profits from earthly life by giving evidence of his good intention through belief and good deeds. By preparing in his life-time for the eternal life the Muslim ought not to forget his portion of earthly life. Islam is not only a spiritual religion but establishes equilibrium between pragmatic earthly benefits and eternal benefits. Earthly life is a temporary bridge to the second permanent life. In the Qur'anic text we are informed:
‘Seek with the wealth which God has bestowed on you the abode of the hereafter, but do not forget your portion in this world: Do you good as God has been good to you, and do not seek mischief in the land: for God does not love those who are mischievous.' 28: 77
The Qur'an warns those who are contended with earthly benefits and forget about the hereafter and thus forgetting to prepare for it. Man makes his own destiny by simply choosing freely which way he decides to take:
‘If any do wish for this transitory life, We readily grant them, such things of transitory prosperity of what We will and to whom We will, then in the end We have provided hell for him: he will burn therein, disgraced and rejected… But he who does wish for the hereafter, and strive therefore with all due striving, and have faith, he will be among those whose striving is rewarded.' 17: 18-19
‘Those who do not hope they will be meeting with us, but are pleased and satisfied with earthly life, and they do not heed Our signs, their abode is the fire, because of the evil they earned. Those who believe and work righteousness, their Lord will guide them because of their belief: beneath them will flow rivers in gardens of bliss.' 10: 7-9
In Islam self-struggle against evil is part of man's effort towards doing good. The mind is the final arbitrator to decide the way. Freedom of choice becomes the instrument of his decision:
‘For he who transgresses unjustly and preferred the earthly life, then the abode will be hell. And for him who feared the standing before his Lord and restrained his self from its inclinations towards its (evil) desires, then the abode will be the garden.' 79: 37- 41
The Muslim is aware of his role in his life to choose between good and evil and is consciously aware of his ability to distinguish between the two. It is this very distinctive faculty that is responsible for the awareness of the individual and subsequent judgement of the mind that sways his own thoughts and actions in which ever way he deems suitable:
‘Whoever receives guidance, receives it for his own benefit: Whoever goes astray does so to his own loss: No bearer of burden can bear the burden of another.' 17: 15
The scales of the criterion of justice are dependant, according to Islam, on man's deeds.
On the day of judgement, asserts the Qur'an, man shall be held to account for his deeds in the least details:
‘We shall set up the scales of justice for the day of judgement, so that not a soul will be dealt with unjustly in the least, and if there be the weight of a mustard seed (of deeds) We shall bring it (to account), and enough are We to take account.' 21: 47.
‘When the trumpet is blown there will be no more relationship among them on that day, that will do them any good, and they shall no more stay in wonder: those whose balance is heavy (good deeds) they will attain felicity; but those whose balance is light, will be those who have lost their souls; in hell they shall abide for ever.' 23: 101-103.
The rights and duties of the Muslim, as depicted in the Qur'anic text, are defined according to the Islamic perspective of man's own being. The main concept of man is his liberty in terms of the absolute. He is instinctively motivated, by the impulse of his mind, known as the natural law, to distinguish between right and wrong and has the freedom and will to follow either way. Islam confirms this very natural impulse as the only guide for man in his life. This responsibility determines man's entire responsibility in his life and on the day of judgement. Whenever a law is decreed in the Qur'anic text man, a Muslim or otherwise, is not coerced to implement it. On the contrary, while murder, theft and adultery are prohibited man, Muslim or not, has full freedom to obey the rule or disobey the rule.
Man's freedom in entering Islam, remaining in this state or leaving it, at his will, is complete. Man's freedom in ratifying a covenant with God or not, disrupting it or remaining within it, depends on his own choice, also to conform to the law or to disconfirm to it.
In this freedom of choice and the consequent responsibility lies the value of the human being.
Few rules concerning certain restrictions are prescribed in Islam. The Muslim comes together with other Muslims simply by accepting the message that there is a God. This acceptance makes him a full member of the Islamic Umma. In this way the Islamic Umma is a voluntarily coming togetherness of humans who profess their acceptance of one and only God, indivisible, eternal and creator of everything.
The relatively few rules denoted by Qur'anic text cover presumably social, political and economic aspects in a four-dimensional relationships stemming from man-God relationship namely man-himself, man-man and man-universe.
