================Our Recommendation================

A contemporary mystical Islamic philosopher offers clarification about common misconceptions of the Islamic concept of God.

Hulusi is an Islamic scholar whose writings mirror the mystical dimension of Islam known as Sufism, made well known in the U.S. through translations of the Sufi poet-theologian Rumi. But many who read the English translations of Rumi fail to realize the complexity of the system of spiritual thinking that Sufism represents. Hulusi explicates one of the most difficult concepts in mystical Islam--the notion that "Allah," commonly misunderstood in the West and even in parts of the Muslim world as "God," encompasses more than the word "God" can illuminate. Drawing upon his interpretations of the Quran, Islam's most sacred scripture, Hulusi claims that nowhere in Muhammad's transmission of the Quran is there the assertion that Allah is a god. Instead, Hulusi writes that Allah is "an infinite, unlimited, whole One, in which case...there is nothing in existence other than Him." The consequences of this assertion are that individual lives are fated by Allah, predestined to heaven or hell after physical death. The point of religion, writes the author, is to gain nondualistic awareness of Allah, which is realized through essential self-knowledge and the rejection of illusionary dualities in daily life. The author relies on short paragraphs to frame his beliefs and uses abstract language to describe consciousness, but the gist of these abstruse ideas is helpfully noted in bold throughout the book. One can only imagine the difficulty translator Atalay faced in converting the author's esoteric Turkish style into readable English. Yet it does read clearly as a kind of Sufi manifesto of faith. Get the Book NOW

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Saturday, December 15, 2012

Islamic Concept of Morality

The concept of morality in Islam centers around certain basic beliefs and principles.  Among these are the followings: (1) Allah – Almighty God is the Creator and Source of all goodness,  truth and beauty. (2) Man is a responsible, dignified, and honorable agent of his  Creator. (3) Allah – Almighty God has put everything in the heavens and the earth in the service of  mankind. (4) By His Mercy and Wisdom, Allah – Almighty God does not expect the impossible from  man or hold him accountable for anything beyond his power. Nor does Allah – Almighty God forbid  man to enjoy the good things of life. (5) Moderation, practicality, and balance are the  guarantees of high integrity and sound morality. (6) All things are permissible in  principle except what is singled out as forbidden, which must be avoided. (7) Man’ s  ultimate responsibility is to Allah – Almighty God and his highest goal is the pleasure of his Creator.

The dimensions of morality in Islam are numerous, far-reaching and comprehensive.  The Islamic morals deal with the relationship between man and Allah – Almighty God, man and his  fellow men, man and the other elements and creatures of the universe, man and his  innermost self. The Muslim has to guard his external behavior and his manifest deeds,  his words and his thoughts, his feelings and intentions. In a general sense, his role is  to champion what is right and fight what is wrong, seek what is true and abandon  what is false, cherish what is beautiful and wholesome and avoid what is indecent.  Truth and virtue are his goal. Humbleness and simplicity, courtesy and compassion,  are his second nature. To him, arrogance and vanity, harshness and indifference, are  distasteful, offensive and displeasing to Allah – Almighty God.

More specifically, the Muslim’ s relationship with Allah – Almighty God is one of love and obedience,  complete trust and thoughtfulness, peace and appreciation, steadfastness and active  service. This high – level morality will, undoubtedly, nourish and reinforce morality  at the human level. For in his relationship with his fellow men, the Muslim must show  kindness to the kin and concern for the neighbor, respect for the elderly and  compassion for the young, care for the sick and support for the needy, sympathy for  the grieved and cheer for the depressed, joy with the blessed and patience with the  misguided, tolerance toward the ignorant and forgiveness of the helpless, disapproval  of the wrong and rise above the trivial. Moreover, he must respect the legitimate  rights of others as much he does his own. His mind must be occupied with  constructive ideas and serious pursuits; his heart must beat with compassionate  feelings and good will; his soul must radiate with peace and serenity; his counsel must  be sincere and courteous.

The Muslim’ s moral obligation is to be a vivid example of honesty and perfection,  fulfill his commitments and perform his tasks well, seek knowledge and virtue by all  possible means, correct his mistakes and repent his sins, develop a good sense of  social consciousness and nourish a feeling of human response, provide for his  dependents generously without extravagance and meet their legitimate needs. Nature  and the world are the field of exploration and the object of enjoyment for the Muslim.  He must utilize their elements and ponder their marvels, read them as signs of Allah – Almighty God’ s  greatness and preserve their beauty, explore their wonders and discover their secrets.  But whether he uses them for utility or for sheer enjoyment, he must avoid waste and  excess. As a responsible agent of Allah – Almighty God and a conscientious trustee, he must always be  mindful of others who share the world with him and who will succeed him in the  future.

The moral principles of Islam are sometimes stated as positive commitments which  must be fulfilled and sometimes as negative prescriptions which must be avoided.  Whether they are stated positively or negatively, they are designed to build in the  human being a sound mind, a peaceful soul, a strong personality, and a healthy body.  There is no doubt that these are necessary requirements of the general welfare and  prosperity of mankind. And to help man to satisfy these requirements Islam has,  among other things, laid down the following regulations:   1.  To bear witness to the Oneness of Allah – Almighty God and the Messengership of Muhammad in a  meaningful committal way;   2.  To observe the daily prayers regularly;   3.  To pay the religious tax which is known as alms or the poor-due (zakah);   4.  To keep the fast of the Holy Month of Ramadan;   5.  To make a pilgrimage to the Holy City of Mecca at least once in his lifetime.   The moral and social implications of these regulations will be discussed later in detail.   Besides these positive measures, there are others which may be called preventive and  precautionary ones.

To protect man from insanity and degeneration, from weakness  and indulgence, from indecency and temptation, Islam has prohibited certain things  pertaining to food, drinking, recreation and sex. Among these are the following:  1.   All kinds of intoxicating wines, liquors, and spirits (Qur’ an, 2:219; 4:43; 5:93-94);  2.  The meat and products of swine (pork, bacon, ham, lard), of wild animals that use  claws or teeth to kill their victims (tigers, wolves, leopards, etc.), of all birds of prey  (hawks, vultures, crows, etc.), of rodents,        reptiles, worms and the like, of dead  animals and birds that are not slaughtered properly (Qur’ an, 2:172-173; 5:4-6);  3.  All forms of gambling and vain sports (Qur’ an, 2:219; 5:93-94);  4.  All sexual relations out of wedlock and all manners of talking, walking, looking  and dressing in public that may instigate temptation, arouse desire, stir suspicion, or  indicate immodesty and indecency (Qur’ an 23:5-7; 24:30-33; 70:29-31).

This Act of Prohibition is introduced by Allah – Almighty God for the spiritual and mental well-being  of man as well as for the moral and material benefit of humanity. It is not an arbitrary  action or a self-imposed intrusion from Allah – Almighty God. On the contrary, it is a sign of Allah – Almighty God’ s  interest in the welfare of humanity and an indication of His good care for man.   When Allah – Almighty God prohibits certain things, it is not because He wants to deprive man of  anything good or useful. It is because He means to protect man and allow him to  develop a good sense of discrimination, a refined taste for the better things in life, and  a continued interest in higher moral values. To achieve this, good care must be taken  of man’ s spirit and mind, soul and body, conscience and sentiments, health and  wealth, physique and morale. Prohibition, therefore, is not deprivation but  enrichment, not suppression but discipline; not limitation but expansion.

To show that all prohibitions are acts of mercy and wisdom, two Islamic principles  are worth mentioning in this connection. First, extraordinary circumstances,  emergencies, necessities and exigencies allow the Muslim to do what is normally  forbidden. As long as these circumstances exist and to the extent that he cannot help  the situation, he is not to blame if he fails to observe the moral rules of Allah – Almighty God (see  Qur’ an, 2:173; 5:4). Secondly, Allah – Almighty God has inscribed for Himself the rule of mercy: any  who do evil out of ignorance, but thereafter repent and amend their conduct, will be  forgiven; surely Allah – Almighty God is Merciful and Oft-forgiving (Qur’ an, 6:54).   In a remarkable, typical passage, the Qur’ an has laid down the grounds and  philosophy of sound moral conduct. The passage may be rendered as follows:   O Children of Adam! Wear your beautiful apparel at every time and place of prayer;  eat and drink, but waste not by excess, for Allah – Almighty God loves not the wasters. Say: ‘Who has  forbidden the beautiful gifts of Allah – Almighty God, which He has produced for His servants, and the  things, clean and pure (which He has provided) for sustenance?’  Say: ‘They are, in the  life of this world, for those who believe, (and) purely for them on the Day of  Judgement.’  thus do We explain the Signs in detail for those who understand, Say:  ‘The things that my Lord has indeed forbidden are: shameful deeds, whether open or  secret, sins and trespasses against truth or reason; assigning of partners to Allah – Almighty God – and  saying things about Allah – Almighty God of which you have no knowledge’  (Qur’ an 7:31-33).

The range of morality in Islam is so inclusive and integrative that it combines at once  faith in Allah – Almighty God, religious rites, spiritual observances, social conduct, decision making,  intellectual pursuits, habits of consumption, manners of speech, and all other aspects  of human life. Because morality is such an integral part of Islam, the moral tone  underlies all the passage of the Qur’ an and the moral teachings are repeatedly stressed  in various contexts throughout the Holy Book. This makes it difficult to devise any  reasonably brief classification of these moral teachings according to their citations in  the Qur’ an. Every principle is mentioned many times in various contexts.

It appears  either as a single significant principle or as an element of a total system of morality,  which itself is an element of a complete religious supersystem.    In view of this, the following passages must be taken only as representative  selections from the Qur’ an, rendered and interpreted by human endeavors which,  inevitably, fall short of the perfection of the original and complete version of the  Book.    Serve Allah – Almighty God, and join not any partners with Him; and do good; – to parents, kinsfolk,  orphans, the needy ones, neighbors who are near, neighbors who are strangers, the  companion by your side, the wayfarer (you meet), and what your right hands possess  (captives, slaves, animals, birds, etc.): For Allah – Almighty God loves not the arrogant, the  vainglorious; – (Nor) those who are niggardly or enjoin niggardliness on others, or  hide the bounties which Allah – Almighty God has bestowed on them; for We have prepared for those  who resist Faith a punishment that steeps them in contempt; (Nor) those who spend of  their substance, (out of hypocrisy) just to be seen of men, but have no faith in Allah – Almighty God  and the Last Day. If any take the Evil One for their intimate what a dreadful intimate  he is! (4:36-38).

Say (O Muhammad): ‘Come, I will rehearse what Allah – Almighty God has (really) prohibited you  from’ : join not anything as equal with Him; be good to your parents; kill not your  children on a plea of want; for We provide sustenance for you and for them; … . And  come not near to the orphan’ s property, except to improve it, until he attains the age  of full strength; give measure and weight with full justice; no burden do We place on  any soul, but that which it can bear; and whenever you speak, speak justly, even if a  near relative is concerned; and fulfill the Covenant of Allah – Almighty God. Thus does He Command  you, that you may remember. Verily, this is My Way, leading straight; follow it;  follow not (other) paths: They will scatter you about from His Right path. Thus does  He command you, that you may be righteous (6:151-153).

Allah – Almighty God commands justice, the doing of good, and kindness to kith and kin; and He  forbids all shameful deeds, and injustice and rebellion: He instructs you, that you may  receive admonition. Fulfill the Covenant of Allah – Almighty God when you have entered into it, and  break not your oaths after you have confirmed them; indeed you have made Allah – Almighty God your  surety; for Allah – Almighty God knows all that you do . . . . Whoever works righteousness, man or  woman, and has Faith, verily, to him will We give a new Life, a life that is good and  pure, and We will bestow on such (workers) their reward according to the best of their  actions (16: 90-91, 97).   Invite (all) to the way of your Lord with wisdom and beautiful preaching; and argue  with them in ways that are best and most gracious; for your Lord knows best, who  have strayed from His Path, and who are truly guided (16:125).   Who is better in speech than one who calls (others) to Allah – Almighty God, works righteousness, and  says: ‘I am one of those who bow in Islam’ . Nor can Goodness and Evil be equal.  Repel (Evil) with what is best. Then the one between whom and you there was hatred  will become as it were your friend and intimate! (41:33-34).

Whatever is given to you (here) is (only) a convenience of this Life. But that which is  with Allah – Almighty God is better and more lasting. (It is) For those who believe and put their trust in  their Lord; those who avoid the greater crimes and shameful deeds, and when they are  angry even then forgive; those who hearken to their Lord, and establish regular  prayer; who (conduct) their affairs by mutual consultation; who spend out of what We  bestow on them for sustenance; and those who, when an oppressive wrong is inflicted  on them, (are not cowed but) help and defend themselves. The recompense for an  injury is an injury equal to it (in degree), but if a person forgives and makes  reconciliation, his reward is due from Allah – Almighty God, for Allah – Almighty God loves not those who do wrong.  But indeed if any do help and defend themselves after a wrong (done) to them, against  such (persons) there is no cause of blame. The blame is only against those who  oppress men with wrong doing and insolently transgress beyond bounds through the  land, defying right and justice. For such (oppressors and transgressors) there will be a  penalty grievous. But indeed if any show patience and forgive, that would truly be an  exercise of courageous will and resolution in the conduct of affairs (42: 36-43).

If any do wish for the transitory things (of this Life), We readily grant them such  things as We will, to such persons as We will, but in the end We have provided Hell  for them where they will burn, disgraced and rejected. And those who do wish for the  (things of) the Hereafter, and strive therefor with all due striving, and have Faith, -  they are the ones whose striving is appreciable (by Allah – Almighty God.). Of the bounties of your  Lord We bestow freely on all-these as well as those: the bounties of your Lord are not  closed (to anyone). (17:18-20)   Take not with Allah – Almighty God another object of worship: or you (man!) will sit in disgrace and  destitution. Your Lord has decreed that you worship none but Him, and that you be  kind to parents. Whether one or both of them attain old age in your life, say not to  them a word of contempt, nor repel them, but address them in terms of honor. And out  of kindness, lower to them the wing of humility, and say: ‘My Lord! bestow on them  Your mercy even as they cherished me in childhood.’  Your Lord knows best what is  in your hearts. If you do deeds of righteousness, verily He is Most Forgiving to those  who turn to Him again and again (in true penitence). After render to the kindred their  due rights, as (also) to those in want, and to the wayfarer. But squander not (your  wealth) in the manner of a spendthrift. Verily spendthrifts are brothers of the Evil  Ones; and the Evil One is to his Lord ungrateful. And even if you have to turn away  from them (the said people), in pursuit of the Mercy from your Lord which you do  expect, yet speak to them words of easy kindness. Make not your hand tied (like a  niggard’ s) to your neck, nor stretch it forth to its utmost reach (like an irresponsible  squanderer, if you choose either way), you will become blameworthy and destitute  (respectively). Verily your Lord does provide sustenance in abundance for whom He  pleases, and He provides in a just measure; for He does know and regard all His  servants. Kill not your children for fear of want. We shall provide sustenance for them  as well as for you, verily the killing of them is a great sin. Nor come near to adultery;  for it is a shameful deed and an evil, opening the road (to other evils). Nor take life –  which Allah – Almighty God has made sacred – except for just cause. And if anyone is slain  wrongfully, We have given his heir authority (to demand equal punishment or to  forgive). But let him not exceed bounds in the matter of taking life; for he is helped  (by the Law). Come not near to the orphan’ s property except to improve it, until he  attains the age of full strength; and fulfill (every) engagement: for (every) engagement  will be enquired into (on the Day of Reckoning). Give full measure when you  measure, and weigh with a balance that is straight. That is the most fitting and the  most advantageous in the final determination. And pursue not that of which you have  no knowledge (idle and useless curiosity); for every act of hearing, or of seeing or of  (feeling in) the heart will be enquired into (on the Day of Reckoning). Nor walk on  the earth with arrogance; for you cannot rend the earth asunder, nor reach the  mountains in height. Of all such things evil is hateful in the sight of your Lord. These  are among the (precepts of) wisdom, which your Lord has revealed to you. Take not,  with Allah – Almighty God, another object of worship, lest you should be thrown into Hell,  blameworthy and rejected (17:22-39).   We bestowed wisdom on Luqman: ‘ Show your gratitude to Allah – Almighty God’ . Any who is  grateful does so to the profit of his own soul. But if any are ungrateful, verily Allah – Almighty God is  free of all needs, worthy of all praise … ..And We have enjoined on man (to be good)  to his parents. In travail upon travail did his mother bear him, and in years twain was  his weaning. (hear the command), show gratitude to Me and to your parents. To Me is  your final Goal. But if they strive to make you join in worship with Me things of  which you have no knowledge (or do any wrong), obey them not; yet bear them  company in this life with justice (and consideration), and follow the way of those who  turn to Me (in love). In the end the return of you all is to Me, and I will tell you the  truth (and meaning) of all that you did … …  O my Son! (said Luqman): Establish  regular prayer, enjoin what is just (and right) and forbid what is wrong; and bear with  patient constancy whatever betide you; for this is firmness (of purpose) in (the  conduct of) affairs. And swell not your cheek (for pride) at men, nor walk in insolence  through the earth; for Allah – Almighty God loves not any arrogant boaster. And be moderate in your  pace, and lower your voice; for the harshest of sounds without doubt is the braying of  the ass (31:12-19)

O you who believe! Intoxicants and gambling    . . . are an abomination, of Satan’ s  handiwork. Avoid such (abomination), so that you may prosper. Satan’ s plan is only  to excite enmity and hatred between you, with intoxicants and gambling, and hinder  you from the rememberance of Allah – Almighty God and from prayer. Will you not then abstain?  (5:90-91).   But seek, with that which Allah – Almighty God has bestowed on you, the Home of the Hereafter. Nor  forget your portion in this world. But you do good, as Allah – Almighty God has been good  to you, and  seek not mischief in the land; for Allah – Almighty God Loves not the mischief makers (28:77).

These selections can be supported by many others from the Qur’ an and the  Traditions of Muhammad. In themselves they are sufficient to portray the  fundamental morals of Islam. These Islamic morals are unique in their nature under  all circumstances. They are introduced by Allah – Almighty God not simply to be admired occasionally  but to be enforced and effective. They are meant to help the individual to develop his  personality and cultivate his character in the most wholesome manner, to strengthen  his bonds and consolidate his association with Allah – Almighty God, the Source of all Goodness.  Never were the Islamic morals designed to intimidate the individual and make him  passive or indifferent. One example will illustrate the point. If a Muslim is wronged or  oppressed, he has the free choice either to resist and retaliate in an equal measure or to  forgive and entrust Allah – Almighty God with the results of his deed. He knows that he is authorized to  take either action, and he equally knows that it is better for him to forgive. So when  he forgives, he does so with his own free choice for the love of Allah – Almighty God. Similarly, when  he retaliates he is not violating the Law or acting unjustly; he is defending his rights,  an attitude which is a sacred duty in itself, and is helping the rightful authorities to  establish order and justice. If Islam were to demand absolute forgiveness as some  other creeds do in theory, many undisciplined people would be tempted to do wrong  and exceed all limits.

Likewise, if Islam were to demand only retaliation, as some  other creeds ruthlessly teach, there would be no room for mercy and patience nor for  spiritual reform and moral maturity, in which case many fine qualities of man would  subside and many moral potentials may never be actualized.    It is common knowledge that the people who are taught to forgive under all  circumstances do not, and       probably cannot, practice their teachings, because it is not  the interest of humanity in the long run, nor is it in the interest of morality itself.  Likewise, the people who are taught to practice stern retaliation have little or no  respect for human virtues and care less for moral values as universal rules. But Islam,  the Divine foster of human nature, has given the right answer to human problems. To  those wrong doers who are looking for a second chance, who may improve or benefit  by granting them pardon, forgiveness is recommended and preferable. But against  those who might misunderstand the motives of forgiveness or be tempted to pursue  the wrong course, equal retaliation is authorized.

Thus, the attitude of the Muslim in  either case is sound and beneficial. When he forgives, he pleases Allah – Almighty God, retains the  upper hand and contributes to the reformation of the delinquent. And when he  retaliates, he defends the right, establishes order and justice, and helps to arrest evil.  Now, which is sound morality? The attitude of the person who is a ruthless avenger  indiscriminately? Or the attitude of a Muslim who makes room for mercy and  forgiveness, and who allows for extraordinary circumstances? And who is normally  sound? The person who forgives because he knows that he is not allowed to retaliate?  Or a Muslim who forgives while he is fully aware that he can lawfully retaliate?  Which is real forgiveness? The one resulting from external compulsion and  prohibition not to act otherwise? Or the one resulting from freedom of choice and  freedom of action? It is no wonder that the moral principles of Islam are sound,  unique, and adaptive. They are the instructions of Allah – Almighty God, the Source of all goodness and  morality.

 extract from ISLAM   IN  FOCUS  by HAMMUDAH ABDALATI  www.islamicbulletin.com

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