Remembering Prophet Mohammed
First published in “West Africa” magazine, 21-27 July 1997
The objective of life
A philosophical examination - from an Islamic perspective - of the logic in following a balanced approach to human existence on earth
Equipped with the free will of choice, mankind has invariably embraced three ways of life. On the one hand, we may embrace a totally materialistic way of life and remain completely oblivious to morality and accountability to God. On the other hand, one may embrace a totally monastic way of life, again remaining completely oblivious to the welfare aspect of life.
Alternatively, one may opt to strike an equilibrium between materialism and monasticism, following the welfare-related aspects of life, at the same time respecting the dictates defined by the divine laws and remaining steadfast in the need to answer to God. It is imperative to examine all three paths quite carefully.
MATERIALISM
In simple terms, materialism is the insatiable drive in the worldly pursuit of wealth, honour and authority, often to the detriment of the hereafter. In this way, a person dedicates his/her life towards satisfying the material desires of this world, entirely without due consideration to the heavenly divine rules, as God has ordained, which regulate human behavioural conduct for all time.
The urge to derive material goods often comes at the expense of the wider society vis-a-vis common people’s rights and aspirations. Political position-taking is mainly geared towards fame, even if this badly affects the harmony of society. However, in general terms, when society adopts this modus vivendi, it only sets up its own system of government, in accordance with the people’s common way of life. But it should also seek to ensure that they enjoy full benefits for their hard work, independent of their lack of belief
In accordance to this, God the Exalted says: “Those who desire the life of the present [temporal life] and its glitter - to them We shall pay (the price of) their deeds therein, without diminution”. (Qur’an, 11:15)
“So when We have accomplished your holy rites, celebrate the praises of God, as ye used to celebrate the praises of your fathers - Yea, with far more heart and soul.
“There are people who say:
” Our Lord! Give us [Thy bounties] in this world!’ “But they will have no portion in the hereafter.” (Qur’an, 2:200)
This kind of attitude is based on illusory and fantastic thought, the deception that the life of this world is the only life and the belief that there is nothing in life after death. Hence, the quest to acquire maximum material bliss and security. It is nevertheless wrong to assume that this life is the final goal of our existence. God the Exalted repeats this in several verses in the Qur’an:
“Mankind says: “What! when I am dead, shall l then be raised up alive?
“But does not mankind call to mind that We created him before out of nothing?”
(Qur’an, 19: 66-67)
Without the next life, the life of this world serves no purpose at all. The next life is vital in order to legislate on all matters of conflict resulting from this life: people who do one atom’s weight of good shall see it, those who do an atom’s weight of bad shall equally get the reward they deserve. There is no hiding place.
The materialistic way of life may be based on the assumption that material achievement is a sign of total success in life, encompassing all things such as wealth, glory and political authority To this effect, God the Exalted denies such assertions:
“When Our clear signs are rehearsed to them, the unbelievers say to those who believe, ‘Which of the two sides is best in point of position? Which makes the best show in council?’
“But how many (countless) generations before them have We destroyed, who were even better in equipment and in glitter to the eye?” (Qur’an, 19:734)
From the reasons stated above, one would come to the conclusion that materialism is not as perfect as it is sometimes presumed to be. This is because of the following fundamental factors
* Materialism contradicts the true natural law and the pattern of human history vis-a-vis origin In this regard, God the Exalted states:
“And how many populations We destroyed, which exulted in their life (of ease and plenty)! Now those habitations of theirs, after them, are deserted -all but a (miserable few)! And We are their heirs!” (Qur’an, 28:58)
Similarly, God the Exalted further emphasises:
“The likeness of the life of the present is as the rain which We send down from the skies: “By its mingling arises the produce of the earth - which provides food for mankind and animals:
“(It grows) till the earth is clad with its golden ornaments and is decked out (in beauty):
“The people to whom it belongs think thy have all powers of disposal over it:
“There it reaches Our command by night or by day, and We make it like a harvest clean-mown, as if it had not flourished only the day before!
“Thus do We explain the Signs in detail for those who reflect“. (Qur’an, 10-24)
* The ideological rivalry between several conflicting ‘isms’ in the fields of human endeavour where values are based, and in economic theories, have the disintegration of many a great culture and civilization. The former Eastern Bloc was no exemption. The catalyst of vast wealth creation is such that it tends the detriment of the majority. This kind of social inequality leads to tension in society, which is in turn the cause of much civil unrest. When society commits itself to achieving material success which is devoid of’ all moral guidelines, it faces a demoralising spiritual decline.
* The persistent lust for luxury - quite often bereft of inner guidance - hastens and leads to decay and the eventual deterioration of civilization. God the Exalted says:
“When We decide to destroy a population, we (first) send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then (it is) We destroy them utterly.
“How many generations have We destroyed after Noah ? And enough is thy Lord to note and see the sins of His servants”. (Qur’an, 17:16-17)
Consequently, the materialistic way of life, regardless of the superficial short-term gain it is able to create, far exceeds in harm what it brings by way of benefit. Furthermore, the wealth and glory it brings about are nothing but an illusion and the destruction of humanity and civilization.
MONASTICISM
The monastic way of life is the complete denial of all luxuries of life, with the aim of attaining success in the Hereafter. In fact, it reflects the habit of retiring from day-to-day life and the absence of benefit from its rightful satisfactions and gains. Monasticism is based on several concepts: for instance, the notion that God’s acceptance is only possible through self-denial and unending suffering. Yet, God had instructed Prophet Adam, in the first instance:
“On earth will be your dwelling-place and your means of sustenance, for a time”.
(Qur’an, 7:24)
This verse connotes that a truly ideal human civilisation cannot be possible if based solely on spiritualism, for life and civilisation entail the meeting of all human needs such as for food, shelter, clothing, as well as the procurement of the essentials of civilisation - for example, the harnessing of material potential to to be inadequate, primarily because, in the first instance, it fails to recognize the truth of human nature. That is to say that it deliberately ignores the basic principles of body and soul. Food, air, water, shelter, leisure activities and moral upliftment is neglected, it withers away, and the same is true of any spiritual upliftment. The beloved Prophet Muhammad (peace and blessings be upon him) said: “Ruined are those who insist on hardship in religion.” He repeated this three times. He was also reported to have said, “The commandments of the religion are easy. Whoever invents hardship into them is vanquished by them.
So be moderate …” Furthermore, with reference to Christianity, the beloved Prophet (peace be upon him) said that the Christians invented monasticism and the consequence was the defeat of Christianity itself’
You can see the remnants he observed, in their monasteries and churches. This way has no ground to stand on, for the fact is that it is self-defeating: it is a step towards self-destruction. Above all, it is capable of obliterating human life and civilization.
THE MIDDLE WAY
This last course, otherwise known as the balanced approach, is the setting up of an equilibrium between this life and the Hereafter. This type of life is based on several logical assumptions:
· that has a constant level of tolerance to this life. Hence, this must be taken into consideration, as expected. It is precisely this inclination that keeps mankind alive and keeps society progressing.
‘‘Alluring unto mankind”, as Allah says, “is the enjoyment of worldly pleasures in such things as: wealth, children, wives, earthly treasures (precious metal and objects), livestock and lands- nevertheless all goals are with God Almighty.
“Say: Shall I tell you glad tidings of things far better than those (earthly pleasures)? For the righteous are gardens in nearness to their Lord, with rivers.flowing beneath; with companions (pure and holy spouses) and the good pleasures of God ’s sight are (all) His servants.” (Qur’an, 3:14-15)
To put it another way, this contemporary world and the Hereafter are nothing but the grace of God, and should be sought at the same time. They are interdependent and it is only possible to gain the Hereafter by means of putting constant effort into this world. To ignore the world is to ignore the Hereafter simultaneously.
The question can be asked: ‘How is this possible, to a narration of the tradition of the Prophet (peace be unto him) “Prophet of God, Hanzala (a companion) has become a hypocrite”. The Prophet asked Hanzala why he had done this, to which he replied, “When we are with you, you talk about paradise and the fire and we feel as though we are looking at them. Nevertheless, when we leave your company, we become so busy with our wives, children and sustenance - hence ignore the larger part.”
The Prophet replied, “By God, in Whose hands is my life, if you are to continue as you are when you are with me, keep yourself busy with the remembrance of God, angels would shake hands with you in your beds and your streets. However, Hanzala, there are times and times ” He repeated this statement over and over again.
To sum up, a balance is attained by allocating every sphere of life its due and necessary degree, be it of a moral or worldly nature.
It must be understood that Islam is not against rightful material acquisition. However, it is against self-indulgence, making material wealth look like the thing of sole and is made up of constituents of matter and energy. God’s acceptance can be gained through means other than worship or self-restraint alone. It may be achieved through self-restraint, taking such forms as fasting and charity. It is achieved equally by means of economic pursuit.
If the institution of excellence is to be preserved, there must be a balance. The Prophet was reported to have said:
“A man from among those who were before you was called to account. Nothing in the way of good deed was found for him except that he used to have (business) associations with people and, being well-to-do, he would order his agents to let off a man in difficult circumstances (from repaying his debts). God then said, ‘We are worthier than through the fulfilment, or enjoyment, of human needs.’ The Prophet narrated, “And your sexual act (with your wives) is charity. “
In like measures are all engagements, when performed lawfully.
Another reason for holding that the middle way is the most ethically pure approach to earthly existence, is that life is based on the assumption of a struggle between good and evil: whichever gains the upper hand politically, materially and militarily might, at times, control the outcome of events - or even annihilate the efforts of its opponents. If, on the other hand, evil people are allowed to dominate the world by an act of disregard on the part of those who advocate righteousness, either by their withdrawal from public life or their inability to harness the human and material potential at their disposal for the benefit of good, then under such circumstances, evil preponderates in the world.
Thus, God has commanded: “But seek with the (wealth) which God has bestowed upon you, The Home of the Hereafter nor forget thy portion in this World: but do thou good, as God has been good to you, and seek not (occasions for) mischief in the land: for God loves not those who do mischief:” (Qur’an. 28:77)
To conclude, three things are vital:
· the persistent quest for knowledge, which encompasses the knowledge essential to life: moral etiquette, worship, science and technology et cetera,
· the seeking of sustenance, at both individual and national level - ie, the betterment of the life of ordinary people in society through welfare, community and resource-creation.
God the Exalted thus commanded:
“If is He Who Has Made the earth manageable for you, so, traverse ye through its tracts and enjoy of the sustenance which He furnishes: but unto Him is the Resurrection. “ (Qur’an 67:15)
“It is He Who Has Made the sea subject, that ye may eat thereof fish that is fresh and tender, and that ye may extract therefrom ornaments to wear; And thou seest the ships therein that plough the waves, that ye may seek (thus) of the bounty of God and that ye may be grateful.”(Qur’an, 16:14);
· the acquisition of the technical knowledge and skills of scientific, technological and military prowess necessary for the defence of this balanced pattern of life, and for the upholding of the integrity and honour of the community. Thus, God the Exalted declared:
“Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, and others besides, whom ye may not know. Whatever ye [spend] shall be repaid unto you, and ye shall not be treated unjustly” (Qur’an, B:60)
Finally, the basic aim of this way of life can be found in the noble words of God:
“And there are those (people) who say: ‘Our Lord! Give us good in this world and in the Hereafter. And guard us from the torment of the Fire”. (Qur’an, 2:201)
“To these will be allotted what they have earned; And God is swift in reckoning.” (Qur’an, 2:202)
Abubakar Sadiq AJiya in London
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