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Reflections: Now that Ramadan Is over - 2
By Azher Quader
Chicago, IL
The Qur’anic Mind

 

We began this discussion with a question if this Ramadan would be a catalyst for change in our lives. We said we hoped it will at least have an impact upon three areas of our lives we all aspire to improve. The physical, the body, the intellectual, the mind, and the spiritual, the soul.

In part 1 we considered Ramadan’s effect on our physical health and well-being and how we could maximize its benefit by continuing to practice fasting in the form of intermittent fasting, eating healthy with a concentration on mostly pant-based nutrition and a regular exercise program to include walking

Now, consider the impact Ramadan can and should have on our “minds” through the reading of the Qur’an, which is usually a central activity of the month. The Qur’an has so much to offer as a book of guidance in life, to all of us, if only we care to read it with understanding.

This is the Scripture in which there is no doubt, containing guidance for those who are mindful of God, who believe in the unseen, keep up the prayer, and give out of what We have provided for them (2:2-3)

These are the verses of the decisive Scripture, (with) guidance and mercy for those who do good, who keep up the prayer, pay the prescribed alms, and are certain of the Hereafter (31:2-4)

Even if we do not know Arabic there are plenty of translations available for us to choose from. Yet, millions of us defy that logic and recite it all through the month and later, without understanding a word of it. No other book has ever been treated with such simultaneous deference and indifference by its readers, as we do with the Qur’an.

If we were to read the Qur’an with some understanding here is what we will learn.

The central themes of the Qur’an are “man (and woman)”, our story, our creation, our purpose, our responsibilities, our history and finally our destiny beyond this physical life. It is a story with important lessons for all to learn from.

The mind that Qur’an attempts to build is one that thinks critically, is rational, seeks knowledge, believes in the existence of an all-knowing compassionate Creator, who has created us and the universe with a purpose and not for an idle pastime.

Our life on earth is a test, the Qur’an states, in which we are to “serve” the Will of our Creator. The word used by the Qur’an is “ibadah” which means “servitude” to Allah’s Will and Guidance, which relates to every aspect of our lives (abd = slave). However, if we only think of ibadah as “ritual worship”, such as praying, fasting, hajj and zakat, we lose the comprehensive holistic meaning. This distorts our understanding of the true purpose of our creation, making us primarily occupied with the pursuit of rituals and ignoring the real work of vicegerency, where Allah’s Will and Guidance, for serving mankind are to be found.

Thee alone do we “serve”, when it becomes thee alone do, we “worship”, is a game changer. If we allow for this interpretation as servitude, then the resulting “mindset” changes from a focus on rituals to a focus on serving Allah’s Will, which now opens the door for a life of activism, a life of striving with its accompanying challenges and opportunities. Important aspects of serving Allah’s Will include serving the needs of God’s creation and pursuing justice in society. If our future is to change, then we need to rethink this idea of “ibadah”.

The “mind” Qur’an builds is a mind which is anchored in “reason” and “logic”. It is a mind that is not afraid to ask questions and seeks answers based on fact and reason. The Qur’an always provides us with proofs in support of its arguments and it asks those who deny its teachings to provide their proofs as well in support of their arguments. Faith through conscious contemplation and examined evidence is belief that leads to conviction, commitment, and action.

The Qur’an describes its guidance as “Deen” or a “way of life” which touches upon every aspect of our living: the social, political, economic and cultural. In addition, the Qur’an also claims that its guidance is “complete and perfect.

… Today I (Allah) have perfected your religion (deen) for you, completed My blessing upon you, and chosen as your religion (deen) Islam (total devotion to God)... (5:3)

When properly understood the message of the Qur’an is a call for action and engagement, In the game of life, we cannot be spectators. We have to be in the field, falling and rising, hurting and healing, winning and losing, always kicking the ball towards that goal of a life and society that reflects the love, mercy, compassion and justice from Divine guidance.

Ramadan comes to provide us with a “refresher course” in the teachings of the Qur’an. Here are some of the pearls.

First, we are to believe in Allah, the Creator of the universe and of everything within it. Today God’s wonders are discernible even more with the incredible advances in science especially for those who can think critically and observe the nature of things in the universe and in our human bodies. Now the challenge remains in the understanding of the message and its application in our lives.

Our belief in Allah is incomplete, without knowing His Will, which we cannot follow if we do not know what it is to begin with. Following His will implies we accept the burden of His vicegerency, which means we have to be responsible for the welfare of all other creatures including our fellow humans.

This would imply we will need to assure that everyone’s essential needs are provided for, either from any systems of administrations we establish or other private institutions of service, we organize. That is a burden and a challenge for the role of vicegerency given to us in the story of Adam and demands some serious sacrifices to be made of our possessions, our wealth, our resources and even of our lives when needed to fulfill it.

(Prophet), when your Lord told the angels, ‘I am putting a successor (The term khalifa is normally translated as ‘vicegerent’ or ‘deputy’.) on earth, they said, How can You put someone there who will cause damage and bloodshed, when we celebrate Your praise and proclaim Your holiness?’ but He said, ‘I know things you do not.’ (2:30)

You who believe, shall I show you a bargain that will save you from painful torment? Have faith in God and His Messenger and struggle for His cause with your possessions and your persons — that is better for you, if only you knew — and He will forgive your sins, admit you into Gardens graced with flowing streams, into pleasant dwellings in the Gardens of Eternity. That is the supreme triumph. (61:10- 12)

Belief in Allah also means to do the work of inner transformation by contemplating on His attributes, to build our “self”, purify our souls, “tazkieh nafs” in the words of the Qur’an. For starters we can focus on our capacity for trustworthiness, justice, compassion, patience, humility, forgiveness, courage and submission.

The Qur’an teaches us that honor and dignity belong to those who are “righteous”. Righteous is one who believes in Allah’s guidance, is certain of the hereafter and acts on His guidance. The goal is the fullest realization of the self, its ascension to God or “meiraj”.

The Qur’an contends that man is doomed to falter without the help of revelation, because man thinks in the language of “self-interest” and revelations teach him to think in terms of the needs and welfare of “others.”

God commands justice, doing good, and generosity towards relatives and He forbids what is shameful, blameworthy, and oppressive. He teaches you, so that you may take heed. Fulfil any pledge you make in God’s name and do not break oaths after you have sworn them, for you have made God your surety: God knows everything you do. (16: 90-91).

Second, we are to believe in the “Hereafter”, which means our souls do not perish with our physical demise but journey on to the Hereafter where they find accountability for their actions in life. This idea of individual responsibility in Islam is extremely important and is the foundation upon which a moral society can be built.

The boomerang of rewards and punishments promised by the Qur’an for our deeds and misdeeds, may not be seen or felt by us in our present lives, but they certainly will manifest themselves in the Hereafter. This concept of an afterlife for our souls is another foundational concept the Qur’an gives us, in the pursuit of a righteous life.

Third, we need to believe in “tauheed” from which we derive the idea of a single community of man where each of us is a brother and keeper of the other.

People, We created you all from a single man and a single woman, and made you into races and tribes so that you should get to know one another. In God’s eyes, the most honored of you are the ones most mindful of Him: God is all knowing, all aware. (49:13)

The Qur’an teaches us that unity is founded in the confluence of beliefs, honor and dignity is claimed through righteous behavior which in turn is expressed through the way we live pursuing His will.

Prayer and fasting are the guideposts on our journeys to Allah. They are not the journey’s end. The Qur’an combines our duties of prayer, alms, enjoining what is right and forbidding what is wrong with being entrusted with power. This shows that we are expected not only to perform ritual prayers but entrusted to transform society for the good.

Goodness (birr) does not consist in turning your face towards East or West. The truly good are those who believe in God and the Last Day, in the angels, the Scripture, and the prophets; who give away some of their wealth, however much they cherish it, to their relatives, to orphans, the needy, travelers and beggars, and to liberate those in bondage; those who keep up the prayer and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity, and times of danger. These are the ones who are true, and it is they who are aware of God. (2: 177)

…God is sure to help those who help His cause — God is strong and mighty — those who, when We establish them in the land, keep up the prayer, (establish salath) pay the prescribed alms (zakat), command what is right, and forbid what is wrong: God controls the outcome of all events. (22: 40- 41)

(O Prophet), recite what has been revealed to you of the Scripture; keep up the prayer: prayer restrains outrageous and unacceptable behavior. Remembering God is greater: God knows everything you are doing. (29:45)

Lastly, there is a popular belief, which creates much animated arguments in the community and stems from the idea of destiny, “taqdeer or Qadr”. This should not be so difficult given the understanding we have from the Qur’an that man was given the freedom to choose his path in life, and he therefore clearly is the architect of his destiny. While the master plan for our lives may include several paths, only known to Allah, we are given the freedom to choose any one of these paths and hence remain in complete control of and therefore accountable for the choices in our destinies.

Although we are given the freedom to choose, yet the Qur’an reminds us that we cannot evade the “law of consequences”. While we can choose an action, the consequence of that action is beyond our control and is predetermined and fixed for each action. If someone goes about shoplifting, the effect of his action will have a corrupting impact on his character even if he is not caught or punished for it. In our system of laws, he may not be punished, but in the system of Divine Law his actions will produce their unchanging negative results on his character and mind. (Continued next week)