Part 5 (2/2)

_Principle of Perfection._

1. The second Muslim doctrine which I have called the Principle of Perfection may be inferred from the second part of the Sura:--It is essential for our perfect development that we should wors.h.i.+p G.o.d and implore Him for help and guidance in the discharge of the three-fold duty of our life.

No sane man thinks that he is perfect as he is. There is always a feeling of some sort in our mind that somehow, and in some respect or other, we are not as perfect as we should be. It is to remove this feeling of imperfection inherent in us that we have to wors.h.i.+p G.o.d and supplicate His help and guidance. If you ask: ”Why should I wors.h.i.+p G.o.d?” Islam answers your question by asking another: ”Why should you admire beauty in Nature and Art?” You can answer only: ”Because it is beautiful. I am so const.i.tuted that I cannot do otherwise than admire a beautiful object when I see it”. You are unable to give any other reason satisfactorily accounting for your admiration of the beautiful. Islam returns a similar answer to your question: _”You should wors.h.i.+p G.o.d because He is G.o.d”._ You, as one of His creatures, cannot help wors.h.i.+pping or reverently adoring Him when you see, at every instant of your life, manifold manifestations of His divine Goodness and Beauty.

Some Sufis[55] even go to the extent of identifying G.o.d with ”Infinite Beauty” [Arabic: husn-e azlee] which is the object of their love [Arabic: ishq] and ecstasy [Arabic: wajd].

You remember the verse which every devout Muslim recites when he hears the news of the death of any one: [Arabic: inna lil lahi wa inna ilaihi raji-un]

”Verily we are G.o.d's and to Him we shall return”.

This as well as some other verses support the Islamic belief in the re-union of a man's soul with G.o.d. As I have mentioned in my previous Note, Islam conceives that there is but one Universal Soul. Small parts--infinitesimal fractions--of the Universal Soul are confined in men's bodies and break free at death to re-join the Whole[56]. This belief is in entire accord with Sir Oliver Lodge's theory (or ”speculation”, as he calls it) put forward in his book, _Faith allied to Science_. Without stopping to enquire how far the belief indicated by Qur'anic verses, or the theory advanced by a man of science, is supported by scientific facts, I would only point out that it gives a clear and intelligible meaning to the word ”wors.h.i.+p” [Arabic: ibadat].

It is the communion of the fractional soul, which is somehow confined in a man's living body, with the Whole Soul, the Soul of the Universe, to which it--the fractional soul--shall return some day freed from the trammels of the flesh. This ”communion” [Arabic: ibadat] includes Adoration [Arabic: tasbih wa tahlil] and Prayer [Arabic: du'a].

I cannot do better than quote Sir Oliver Lodge's admirable description of the meaning and object of Prayer:--

”In prayer we come into close communion with a Higher than we know, and seek to contemplate Divine perfection. Its climax and consummation is attained when we realize the universal Permeance, the entire Goodness and the Fatherly Love of the Divine Being.”

[[Arabic: al-?amdu li-llahi rabbi l-?alamin, ar-ra?mani r-ra?im.]

Praise be to G.o.d, Lord of the worlds, compa.s.sionate and merciful, King of the day of Reckoning.]

”Through prayer we admit our dependence on a Higher Power, for existence and health and everything we possess; we are encouraged to ask for whatever we need as children ask parents;

[[Arabic: adnee istajib lak.u.m] Call upon me--I will hearken unto you]

and we inevitably cry for mercy and comfort in times of tribulation and anguish.”

”The spirit of simple supplication may desire chiefly:--

”1. Insight and receptiveness to truth and knowledge.

[[Arabic: iyyaka na'budu] We wors.h.i.+p Thee alone.]

”2. Help and guidance in the practical management of life.

[[Arabic: iyyaka nasta'een] We seek help from Thee alone.]

”3. Ability and willingness to follow the light withersoever it leads.”

[[Arabic: ihdinas siratal musta-qim] Guide us into the right path]

Compare the verses I have placed in brackets with what Sir Oliver says, and you will observe how well he has interpreted the Qur'an. It looks as if he had the Opening Sura [Arabic: Sura al-fati?a] before him when he wrote. Even the sequence of his ideas corresponds _practically_ with the order of the verses. But you may be quite sure that he never thought of the Qur'an at all. He evolved it all from his own inner consciousness well trained by scientific studies.

_Maxim of Self-help._

2. There are numerous verses in the Qur'an which enjoin ”purification [Arabic: tazkim] of one's self” and prohibit ”cruelty [Arabic: Tazkiya]

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