Let there arise out of you an ummah (community) inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity. 1
Over the past several thousand years, humanity has achieved great advancements in intellectual and technological development. From an age when the simplest of tasks required the forging of iron tools and the patience of a nesting bird, to the Information Age where articles such as this one are nearly effortlessly disseminated throughout the world in a single instant. From the discovery of fire to the exploration of stars and solar systems much vaster and more complex than our own, humanity has both prospered and struggled. Our prosperity is evident in the level of ease, safety, and recreation we now experience due to our advancements. Our struggle is to maintain our identity, our uniqueness in the universe, and ultimately our understanding of what the very essence of being human is.
As the science of biology continues to advance, human beings have increasingly begun to resemble their brethren in the animal kingdom. Man's once arrogant perception of physical, mental, and even emotional superiority, has been flattened under the foot of genetic codes and evolutionary theories. For some, the creed of Social Darwinism (although foreign to the scientific theory of evolution) has taken precedence over traditional ethical codes of social interaction. Human beings are only complex animals, they insist, and like animals they must compete, often viciously, to secure limited resources. In the end, only the strongest and most cunning will survive.
But for most people, even in this postmodern era, the physical likeness of human beings to animals has never been disputed; however, the essence of the human being is beyond any physical substance, even at the atomic level. This essence has been assigned numerous names, including: spirit, soul, divine spark, heart (not the physical heart), and many others. The Qur'an refers to this essence as the ruh (soul or spirit):
"When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."2
This verse refers to the creation of Adam, the first human being, and since all humans can trace their ancestry back to this progenitor, every person, regardless of race, ethnicity, social standing, gender, or religion possesses a spirit from God. The human intellect ('aql) holds a unique power that animals and other living creatures do not have or, for whatever reason, are unable to manifest. This unique power (quwwat) is known as "free will." Although we have instincts, just as animals do, we also have the ability to transcend those instincts and to redefine who and what we are.
Shahid Mutahhari explains:
An animal knows the world through its external senses only. That is why, firstly, its knowledge is superficial and seeming. It does not penetrate the things and has no access to their internal relations. Secondly, it is partial and particular, and is neither universal nor general. Thirdly, it is regional, for it is confined to the living environment of the animal, and does not go beyond that. Fourthly, it is limited to the present and is unconcerned with the past and the future. As an animal is not aware of its own or the world's history, it neither thinks of the future nor does it plan for it.3
A human being's potential can cause him to sink as low or even lower than a beast or as high or higher than an angel. Unlike the angels, men and women have the ability to formulate their own agendas for life. Their will is their own, and, although they cannot determine their genetic traits or their own life expectancy, it is they who decide how they use whatever great or small life is given to them. It is this ultimate free will that allows a person to explore his own reality, to ponder over questions that an unsuspecting animal would never ask. "Who am I? Why am I here? What is the purpose of life? How did life originate?"
It is the nature of a human being to ponder these matters. Every creature has been gifted with the divine compass that orientates it to its creator, its singular source. Only the human mind has the phenomenal power to question the orientation of that compass and even turn away from it. Our submission to God, however, is inevitable, as the Qur'an reveals:
And unto Allah falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and afternoons.4
But God clearly expects people to willingly submit, as it is our intentions to serve Him that will make this life easier for us and ensure that our final destination in the next life is to our liking as well. So, although it is possible for a person to analyze questions about his reality, examine the world around him, and come to the conclusion that something far beyond his ability to comprehend, created and maintains all that exists, God has made it easier for people to recognize Reality. He sent prophets and messengers to humanity to instruct them and guide them in reconnecting with Him.
A similar (favor have you already received) in that We have sent among you a Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge.5
There is one originator of all; one source for all sources. This unique and singular originator is one but not because there is a two. It is complete, whole, indivisible, peerless, and eternal. This absolute oneness is referred to as tawhid, and since everything, living or otherwise, is dependent on the One, all things are positioned towards tawhid. It is inescapable and yet liberating.
It has been reported by Ibn Mahbub, from' Ali ibn Ri'ab, from Zurarah, who said: "I asked Abu `Abd Allah (al-'Imam al Sadiq) (a) regarding the words of God, `God's creation (fitrah) upon which He originated mankind' (30:30). The Imam(a) answered: `He originated mankind upon tawhid."'6
One can conclude:
1. Tawhid is the natural state of all organic and inorganic entities, including the human being.
2. The ruh, divine spark, compass, or spirit, guides the receptive human mind to the path of eternal success.
3. The human mind has the unique ability to ignore its ruh and fall from the path.
3. Messengers and prophets have been sent to people to reorient them in the direction that their ruh points so that they can reconnect with their Creator.
The Human Family
Mankind was but one ummah (community), but differed (later). Had it not been for a Word that went forth before from thy Lord, their differences would have been settled between them.7
The diversity that exists within the human family is a natural occurrence. Both science and scripture testify to this fact. Had God wished for all human beings to remain as one uniform community, He could have made it so. Instead, He created us with different physical, mental, and emotional features. We have different talents, dreams, likes, and dislikes. Different stimulants cause us to laugh or cry, and various words cause us to listen attentively or turn away.
Nevertheless, the human spirit is singular and manifests tawhid in all human beings. It acts as an eternal link for all human beings and all of creation. It is akin to the waves of the ocean. Although each individual sails on his own ship, plotting his own course, all share the same ocean and all seek the same destination. For some, the journey will be treacherous, filled with squalls and whirlpools. For others, it will be pleasant with calm waters.
It has been said that the world is like a ship and mankind are its passengers. The welfare of all depends upon the safe conduct of each. If anyone is found making a hole in the ship, he must be stopped.
All of humanity, as a result of our genetic and spiritual link to a single source, share a common moral objective. We all seek to secure happiness through the protection of three aspects of our humanity: life (blood), property, and honor.
Abu Bakra reported that when it was that day (the 10th of Dhu'l-Hijja), he mounted his camel, and a person caught its nose string, whereupon he (the Prophet) said, “Do you know which day this is?”
We said, “Allah and His Messenger know best.”
The Holy Prophet [may peace be upon him] kept silent until we thought that he would give it another name. He said, “Is it not the day of Nahr
We said:,“Yes, Messenger of Allah.”
He (again) said, “Which month is it?”
We said, “Allah and His Messenger know best.”
He said, “Is it not Dhu'l-Hijja?”
We said, “Yes, Messenger of Allah.”
He said, “Which city is this?”
We said, “Allah and His Messenger know best.”
He (the narrator) said that the Holy Prophet kept silent until we thought that he would give it another name besides its (original) name.
He said, “Is it not Balda (the city of Makkah)?”
We said, “Yes, Allah's Messenger.”
He (then) said, “Verily your blood (dima`a) and your property (amwaal) and your honor (a'radh) are as sacred unto you as this sacred day of yours, in this month of yours, and in this city of yours. Let him who is present convey it to one who is absent. He then turned his attention towards two multicolored (black and white) rams and slaughtered them, then two goats, and distributed them amongst us (Sacrifice) (10th of Dhu'l- Hijja)?” .8
Before he left this realm, the Messenger of Allah, Muhammad the Prophet (may Allah bless him and grant him peace), charged his followers, the Muslim nation (ummah), with the responsibility of protecting these three aspects of their own and every other human being's existence.
To violate any of those three would be as grave as violating the sacred day of sacrifice (known as Eid al-adha), denigrating the sanctity of the sacred month of Dhul-Hijjah, during which the pilgrimage (hajj) is performed, or desecrating the sacred precincts (masjid al-haram) in the holy city of Makkah, which houses the sacred ka'bah.
This one simple declaration covers every facet of existence in a human being's life. One statement from the Messenger of Allah paved the way for human rights for every century since.
Blood
Blood means both the physical cells and plasma that run through the vessels of our bodies and symbolically represents our lives as a whole. Therefore, unjustly taking a life is reprehensible and lasting in its repercussions. The cry of the unjustly slain reverberates throughout time. Every human being shares in this sorrow, whether they realize it or not.
On that account: We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land.9
Moreover, not only has taking a life been forbidden in Islam but even lightly harming someone is immoral.
Property
Property here refers to what a person owns, but it is not limited to that. Everything in the creation is the property of Allah, and all of it has been appropriated by humanity. As the vicegerents of Allah on earth, all human beings bear the responsibility of taking care of this planet and everything in it.
In his treatise on rights, Imam Ali b. al-Husayn Zain-ul-'Abideen(a) describes the rights that property (maal) has over us.
The right of your property is that you take it only from what is lawful and you spend it only in what is proper. Through it you should not prefer yourself above those who will not praise you. You should act with it in obedience to your Lord and not be miserly with it, lest you fall back into regret and remorse while suffering the ill consequence. And there is no strength save in Allah.10
Honor
Honor refers to one's dignity, values, and self-esteem. To drive an insult into a person's shield of honor is just as damaging as puncturing his skin with a sword. Allah has devoted an entire chapter (Surat al-Hujarat 49) of the Qur'an to this topic, indicating the importance of being honorable and respecting the honor of others. On this issue, Imam Zain-ul-'Abideen says:
The right of your neighbor is that you guard him when he is absent, honor him when he is present, and aid him when he is wronged. You do not pursue anything of his that is shameful; if you know of any evil from him, you conceal it. If you know that he will accept your counsel, you counsel him in that which is between him and you. You do not forsake him in difficulty, you release him from his stumble, you forgive his sin, and you associate with him generously. And there is no strength save in Allah.11
Each of the three sacred aspects of human life mentioned above have both virtues and vices. It is the duty of every Muslim man and woman to practice the virtues in his or her life and eschew the vices. Further still, it is each Muslim's duty to enjoin the good and forbid the evil in others as well. All of humanity must be bound by this moral code. It is not only for Muslims. For example, it is forbidden for a Muslim to force a non-Muslim to perform prayer (salah), but it is obligatory upon him to save that non-Muslim's life if he is in danger. Similarly, if a non-Muslim is harming another person, it is obligatory upon any Muslim who knows of it to stop him.
In the next three chapters of this discourse, we will explore the virtues and vices of each article of this divine moral code in more detail, if the Divine permits.
Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer (you meet), and what your right hands possess: For Allah loves not the arrogant, the vainglorious12
__________________________
1. Qur'an 3:104.
2. ibid. 15:29.
3. Mutahhari, Murtadha. Man and Universe.
4. Qur'an 13:15.
5. Ibid. 2:151.
6. Al-Kulayni, al-Kafi 12, hadith No.2.
7. Qur'an 10:19.
8. Sahih Muslim Book 016, Number 4161.
9. Qur'an 5:32.
10. Zain-ul-'Abideen, Ali. Risalat-ul-Huquq #35.
11. Ibid.
12. Qur'an 4:36.
|
|
|
(0 vote)