Morality and religion - FASTING AND POWER

Morality and Religion

Although moral rectitude is an essential dimension of Taqwa, we should note that it does not function as an end-in-itself, nor does it function independently; rather it depends on a metaphysic and serves goals which are essentially transcendental. It is the spiritual dimension of Taqwa which is really dominant. This is clear from the opening statement of the second chapter of the Qur’an which declares that the Qur’an provides (consequential) guidance for those who possess Taqwa. It then goes on to identify the constituent elements of Taqwa and singles out, as first in importance, belief in the unseen transcendental world (al-Ghaib). Next comes the establishment of continuous communion with Allah Most High through regular prayer (Iqamah al-Salat) and through spending freely to assist the needy and under-privileged with the recognition of wealth as a gift from Allah Most High (Infaq). 

Taqwa requires belief, not only in the Qur’an, but also in all other revealed religious scriptures. And since the Qur’an does not name all those scriptures, the true religious way of life cultivates respect for all religious scriptures in the world which claim a Divine origin, and requires belief in those scriptures to the extent that one can recognize Truth in them. And then the last constituent element of Taqwa is unshakable faith in a life hereafter (alAkhirah):

 “And who believe in that which has been bestowed from on high upon thee, [O Prophet,] as well as in that which was bestowed before thy time: for it is they who in their innermost are certain of the life to come!”

 (Qur’an, al-Baqarah, 2:3-4)

Taqwa is therefore initially dependent on the recognition that this world in which we live is not the only world. There is another world beside and beyond this world. Indeed, in comparison with that world, which is permanent and abiding, this world is temporary, transient and fleeting:

“… for, [if they did, they would know that] the life of this world is nothing but a passing delight and a play – whereas, behold, the life in the hereafter is indeed the only [true] life: if they but knew this!”

 (Qur’an, al-Ankabut, 29:64) 

It will not last forever. It will one day come to an end and be transformed by its Creator into another world which will be quite different from this one:

“[His promise will be fulfilled] on the Day when the earth shall be changed into another earth, as shall be the heavens and when [all men] shall appear before Allah, the One who holds absolute sway over all that exists.”

(Qur’an, Ibrahῑm 14:48) 

Taqwa is dependent on the recognition that human beings will survive their physical death and will, upon the transformation of the world, be roused from the slumber of their graves to be subjected to accountability for their conduct.

That day of accountability will witness the truth of all that religion stood for, and hence it is called “the Day of Religion” (Yaum al-Dῑn). On that day Allah Most High will sit in Judgment over humanity and will reward and punish as appropriate. Heaven exists for reward while hell exists for punishment.

Finally Taqwa is dependent on belief in the transcendent unity of religious Truth (al-Dῑn) since it requires belief in all divine scriptures and in all the Prophets. There can only be One Truth since Truth is God, and God is One! This belief in the unity and universality of Truth engenders a spirit of profound respect for “Truth” which is located in a religious community and scripture other than one’s own – even if it be a mere remnant of the Truth!

When we study the history of the evolution of religion what we find is that at its earliest stage religion was basically concerned with the organization of society and the rules of conduct conducive to the emergence of moral consciousness. This appears to be the basic purpose fulfilled in the story of Nabi Adam and his wife Hawwa (Eve) in the Garden of Paradise. The historical record indicates that symbolism played a significant role in the pursuit of both these objectives. Mythology was, perhaps, a failure to understand the true meaning of religious symbolism. 

At the next stage, religion concentrated on the development of a religious psychology conducive to the proper growth and development of moral consciousness. 

At a still higher stage religion turned man’s attention away from this world to an almost exclusive devotion of things mystical and otherworldly.

In its final form, however, with the revelation of the Qur’an, it matured to deliver the simultaneous growth and development of the physical, social, moral, aesthetic and mystic dimensions of human consciousness. The conception, however, of a life hereafter, of accountability, and of worship of a single Deity who was both immanent and transcendent, always formed part of religious truth even when it was only implicitly stated. This was the ‘substance’ of Truth.

The final standpoint of religion regarding man’s earthly life is that it should not be lived as an end-in-itself.  Rather believers were required to live in this world in the manner of a traveller who is continuously conscious of the fact that his destination lies in the next world.

Living for the next world implies, in fact, living for Allah Most High And this brings us to yet another way at which the Qur’an looks at Taqwa. Religion, it would appear, evaluates all human conduct on the basis of what will ‘reach’ Allah and what will not. It is only the ‘substance’ of religion which reaches Allah. Thus the Qur’an declares:

 “It is not the flesh and blood (of the animals of sacrifice) which reach Allah. Rather it is the Taqwa of your hearts which reaches Him” 

 (Qur’an, al-Hajj, 22:37)

And thus the basic objective of fasting is nothing less than the penetration of the very substance and soul of religion. The Taqwa which the believer acquires while fasting is, therefore, something which reaches Allah Most High. But before this can be achieved the human self must travel on a road which progressively elevates it from the physical, to the rational and moral, and finally to the spiritual dimension of its existence.

It must, first of all, come to grips with the purely carnal self (Nafs al-Ammarah). This rebellious “wild beast” in man has to be tamed and disciplined. And fasting is one of the most effective means of controlling it.

It is in sexual immorality that the wild beast in man is at its wildest and most destructive and for this reason religion uses fasting for a direct attack on lust and carnal passion. This is achieved in Islam though the prohibition of sexual relations during the period of the fast each day and then virtually recommending sexual relations during the night which follows the day of fasting:

“It is lawful for you to go in unto your wives during the night preceding the [day’s] fast: they are as a garment for you, and you are as a garment for them…”

 (Qur’an, al-Baqarah, 2:187) 

The partners would thus bring to bear on their sexual conduct the moral and spiritual refinement acquired during the day of fasting.

As the self turns away from such unbridled fulfilment of all the demands of the wild beast in man such as adultery and fornication (Zina), and turns towards that which can reach Allah Most High, it is filled with regret for its past conduct and reproaches itself in this respect.

This stage in the development of the self is termed Nafs al-Lawwamah by the Qur’an. Finally, as the self purifies itself and turns to Allah Most High, it acquires Taqwa which reaches Allah ta’alah. This is the stage of the beautified self (Nafs al-Mutmai’nnah). This, indeed, is the stage of spiritual excellence and it is here that religion really exists.

Throughout history the beautified self has merely tolerated its own existence in this world. It really lived in a world which transcended this world. Thus, turning away from the mundane towards the sacred, away from the spatio-temporal towards the transcendental, has been the fundamental objective of all religions. However the Qur’an did not permit a complete ‘turning away’ from this world. Rather it transformed this world into a sacred world. It transformed sex into something sacred. Work, also, became something sacred. The believer was expected to live fully in this world and to strive to make a success of his life in this world. There was no incompatibility between living in this world and living for that world! 

One cannot, however, really embark upon a journey through which the true consciousness of living for that world can be nurtured without mobilizing the ascetic element in human nature. Fasting, with its denial of that which is otherwise lawful, provides the perfect entreé to the ascetic life and this, in turn, provokes the turning of the face to Allah Most High.

Our conclusion is that power cannot be sustained without values. And values all emerge from Truth! Therefore values cannot be established or sustained without religion. For it is religion, and religion alone, which can provide the metaphysical or spiritual belief-systems which make the moral quest possible!

When Muslims fast they should be constantly conscious of the fact that religion is at work building and sustaining values which, in turn, permit spiritual power to be established and preserved. Spiritual power, in turn, plays a critical role in the movement of history since time and again it validates Truth. (Qur’an, al-Anfal, 8:8). History cannot end until spiritual power reasserts itself in the Last Age (Akhir al-Zaman) to validate Truth in Islam in a manner that is final and conclusive.

Source: Fasting and Power 

To Be Continued ....

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