|
 Salvation: An Islamic Perspective
By
Dr. Munawar A. Anees,
Founding Editor-in-Chief, Periodica Islamica
The
Milli Gazette Online
Abstract
The
Islamic soteriological doctrine advocates good deeds and God’s mercy as
the pre-requisites for human salvation. This paper introduces these two
important dimensions of the Muslim belief of salvation. In contemporary
settings it addresses some of the motives behind the spate of suicide
bombings by Muslims and argues that taking one’s own life is totally
forbidden in Islam. The moving notion that suicide bombing is an open door
to salvation is, therefore, untenable. Whatever the mitigating factors,
there is no legitimacy in Islamic Law (shariah) to the crime of
suicide or the derived terrorism.
Keywords
Islamic
salvation, Good deeds, Divine mercy, Suicide bomber, Islamic prohibitions,
Martyrdom, Terrorism, Shariah
Salvation
is a critically important concept common to several religions. In the
Islamic soteriological doctrine, salvation or deliverance from sinful
condition is in part based upon one’s deeds. While there is Quranic
support for the idea of divine predestination (24:21, 57:22),
the purpose of a Muslim’s life is to live for the pleasure of God.
A
Muslim should aspire to please God by performing good deeds. All Muslims
must observe the Five Pillars of Islamic faith:
1) Shahadah: bearing witness that there is no deity but God
and
Muhammad is His messenger;
2)
Salat: performing the prescribed five daily prayers;
3)
Sawm: observing fast throughout the month of Ramadan;
4)
Zakat: contributing to regular charity to help the poor;
5)
Hajj: going on pilgrimage to Makkah at least once in a
lifetime, if one can afford it.
Muslims
hope that by engaging in these religious observances, on the Day of
Judgment, their good deeds will outweigh the bad ones, allowing them to
enter the paradise (56:12-40).
In
addition to the fundamentals of Islamic faith, Qur’an makes it clear
what are, in the eyes of God, some of the good deeds:
‘Say
ye: We believe in God, and the revelation given to us, and to Abraham,
Ismail, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus,
and that given to (all) prophets from their Lord: We make no difference
between one and another of them: And we submit to God (in Islam).’” (2:136)
“It
is not righteousness that ye turn your faces towards East or West; but it
is righteousness to believe in God and the Last Day, and the Angels, and
the Book, and the Messengers; to spend of your substance, out of love for
Him, for your kin, for orphans, for the needy, for the wayfarer, for those
who ask, and for the ransom of slaves; to be steadfast in prayer, and give
Zakat (regular charity); to fulfill the contracts which ye have
made; and to be firm and patient, in pain (or suffering) and adversity,
and throughout all periods of panic. Such are the people of truth, the God
fearing.” (2:177)
“For
Muslim men and women, for believing men and women, for devout men and
women, for true men and women, for men and women who are patient and
constant, for men and women who humble themselves, for men and women who
give in charity, for men and women who fast, for men and women who guard
their chastity, and for men and women who engage much in God’s
remembrance, for them has God prepared forgiveness and great reward.” (33:35)
Furthermore,
Qur’an is explicit in reminding the believers that obedience to the
Prophet is one of their prime obligations:
“Those
are limits set by God. Those who obey God and His Messenger will be
admitted to Gardens with rivers flowing beneath; to abide therein
(forever) and that will be the supreme achievement. But those who disobey
God and His Messenger and transgress His limits will be admitted to a
Fire, to abide therein: And they shall have a humiliating punishment.” (4:13-14)
“He,
who obeys the Messenger, obeys God. But if any turn away, We have not sent
thee to watch over their (evil deeds).” (4:80)
Salvation,
according to Muslim belief, is not simply a balancing act between good and
bad. Beyond the confines of exacting justice, salvation begs the mercy of
God. While one’s good deeds can certainly hasten one’s journey to
paradise, there can be no redemption without God’s mercy.
Qur’an
is replete with references to Divine mercy and forgiveness. Every chapter
(surah) of the Qur’an (except surah 9) begins with the
proclamation that God is Most Merciful (ar-Rahim):
“When
those come to thee who believe in Our Signs, say: ‘Peace be on you: Your
Lord hath inscribed for Himself (the rule of) Mercy: verily, if any of you
did evil in ignorance, and thereafter repented, and amended (his conduct),
lo! He is Oft-forgiving, Most Merciful.’” (6:54)
“He
that doeth good shall have ten times as much to his credit: He that doeth
evil shall only be recompensed according to his evil: no wrong shall be
done unto (any of) them.” (6:160)
“If
ye loan to God a beautiful loan, He will double it to your (credit), and
He will grant you Forgiveness: for God is All-Thankful, Most
Forbearing.” (64:17)
In
a tradition (hadith) Prophet Muhammad is reported to have counseled
the believers on the dual need for good deeds and God’s mercy for the
ultimate salvation: "Do
good deeds properly, sincerely and moderately, and rejoice, for no one's
good deeds will put him in paradise." The Companions asked, "Not
even you O Messenger of God?" He replied, "Not even me unless
God bestows His pardon and mercy on me.” (Narrated by Abu Hurairah and
Aisha vide Sahih al-Bukhari)
On
the question of salvation of people other than Muslims, Qur’an speaks in
the following manner:
“Those
who believe (in the Qur’an), and those who follow the Jewish
(scriptures), and the Christians and the Sabians,- any who believe in God
and the Last Day, and work righteousness, shall have their reward with
their Lord; on them shall be no fear, nor shall they grieve.” (2:62)
“Those
who believe (in the Qur’an), those who follow the Jewish (scriptures),
and the Sabians and the Christians,- any who believe in God and the Last
Day, and work righteousness,- on them shall be no fear, nor shall they
grieve.” (5:69)
It
would appear that the Quranic doctrine of salvation, revolving around good
human deeds and Divine mercy, is cognate to the concept of creation as a
manifestation of Divine purpose: “And We created not the heavens and the
earth, and what is between them, in sport.” (21:16) The Divine
purpose, in turn, entails realization of the inherent human potential in
understanding God’s creation. Here one is forced to seek a balance
between pre-destination and free human action, creating an arena for a
fulfilling and purposeful life.
Path
to purification is through self-attainment. Qur’an proclaims that
“Truly he succeeds that purifies it; and he fails that corrupts it,” (91:9-10).
Clearly, one is given the wisdom to choose between good and bad and to
shape one’s life in accordance with those dictates. That sets the
rationale for the Islamic concept of salvation whereby a freely acting
individual passes through the rigor of justice as balanced by his own
deeds. Yet, recognizing the fallibility of human beings (12:53) the
door to salvation remains open through Divine mercy and forgiveness.
In
order to achieve salvation one must realize that reward and punishment are
but the natural consequences of one’s approach to self-attainment and
purification. This is in consonance with the archetypal concept of justice
as laid down in the Qur’an: “No burden do We place on any soul, but
that which it can bear.” (7:42)
In
recent times, a violent culture of martyrdom has arisen that glorifies
suicide terrorism as a means to salvation. In the last five years alone,
starting with the September 11 tragedy, there has been a significant
increase in suicide terrorist attacks across the Muslim world. Among the
major victims of this self-destructive act is the Islamic concept of
salvation itself. Whereas there is no Quranic evidence to support the myth
of multitudes of
perpetually regenerating virgins in paradise, as popularized by the
Western media, the Qur’an unequivocally condemns the perpetrators of
suicide to Hell:
“And
do not kill yourselves. Surely, God is Most Merciful to you. And whoever
commits that through aggression and injustice, We shall cast him into the
Fire, and that is easy for God.” (4:29-30)
Islam
teaches that life is a sacred trust given to human beings by the Creator.
Like other Abrahamic faiths, it prohibits suicide as a grave sin. It is
forbidden under all circumstances, including war. Abu Hurairah narrated
that the Prophet said: “Whoever kills himself with an iron tool, then
his tool will be in his hand and he will be stabbing himself with it in
the Fire of Hell, forever and ever.” And, “Whoever kills himself with
poison, then his poison will be in his hand and he will keep taking it in
the Fire of Hell, forever and ever. Whoever kills himself from a mountain,
will keep falling in the Fire of Hell, forever and ever." (Bukhari
and Muslim)
In
the continuing mayhem of suicide terrorism, the Muslim voices of sanity
seem to have lost their intended impact. For instance, Mufti Al-Sheikh of
Saudi Arabia maintained that suicide attacks have no basis in Islamic law.
However, his juridical opinion was rejected as a political statement!
Another Saudi scholar, Sheikh Ibn Fauzan, interpreting on the authority of
the Qur’an and the authentic ahadith on the conduct of war,
argued against the use of suicide terror tactics, but to no avail.
It
is debatable whether the politics of occupation in Palestine, Afghanistan,
and Iraq plays a pivotal role in formulating a highly radicalized
theological stance among some Muslims. However, one must question the use
of suicide terrorism for resolving intra-Muslim conflicts. These terrorist
acts remain widely spread across several Muslim countries where sectarian
strife is ripe.
The
epic of this madness is depicted in suicide terrorism when, during the
holy month of Ramadan, innocent worshippers in a mosque are
ruthlessly targeted for vengeance killing. This symbolizes three major
violations committed in a single act of gross transgression:
1.
Defying interdiction against suicide
2.
Flouting a ban on hostilities during the month of Ramadan
3.
Molesting the sanctity and peace of a mosque
Beyond
wild generalizations and stereotyping, any understanding of the motivation
for these ghastly acts - committed in the name of a religion that
expressly and forcefully rejects and condemns them - poses a daunting
challenge on several counts: theological, political, social, and economic.
Nonetheless, given the pristine teachings of the Qur’an and the
Traditions of the Prophet against suicide, a highly distorted theology is
at work behind this terrorist macabre. It plays upon the young vulnerable
psyche that yearns for leading a purposeful life. It systematically
misconstrues and misrepresents the Islamic doctrine of salvation to the
point of instilling the belief that taking one’s own life is the highest
form of worship that pleases God.
The
death cult erected around the use of religion as a political weapon
portrays suicide terrorism as an act of heroism and ultimate atonement.
The individual who supposedly “redeems” his soul offers the highest
sacrifice in the name of his religion for earthly glory and the final
salvation. The indoctrination exploits the religious sentiments as well as
the political realities to prepare the youth for the self-sacrifice
whereby they come to feel it as an honorable act not only for themselves
but for their family, country, and religion as well.
The
impressionable minds are taught that there is religious sanction for
murdering civilians. The most potent weapon in the hands of those who
shamelessly misguide Muslim youth to the path of death and destruction is
the alleged guarantee of salvation winning the rank of a martyr (shahid).
Moreover, the suicide mission is presented as the supreme form of jihad.
The
regularity and the systematic manner in which a seemingly unending cadre
of suicide bombers is in active supply cannot be dismissed as a minor
aberration in the Muslim society. One needs to look much deeper into the
causative factors, including widespread poverty, foreign occupation, lack
of democratic freedom, absence of opportunities for personal growth and
fulfillment, among others. Understandably there is a complex and intricate
web of factors at play. Reducing them to a caricature of religious
sentiments of a sizeable population of the world or inventing imaginary
binaries of “us” and “them” plays only in the hands of religious
militants.
Perhaps
isolating the role of political precursors in triggering religious
militancy is one way of clearing the fog that hampers our understanding of
the motives underlying the flourishing death cult. Peeling off the
political layers, it would appear that a methodical exploitation of
religious sentiments is the driving force behind suicide terrorism
invoking eternal salvation as its prime attraction for recruitment.
Emile
Durkheim, a French sociologist, writing in the early 20th
century, gave us some important insights into behavioral dynamics of
suicide. His study showed that while no religion has a monopoly over the
crop of suicide bombers, there are behavioral traits that may help us
understand the personality of the suicide terrorist. For instance, the
idea of total immersion of the self is one that may be extrapolated to
gain some insight into the behavior of the bomber.
As
we observed, along the ideational spectrum, the life of a Muslim is
totally devoted to the pleasure of God. The fine line is drawn by the
Qur’an itself where, in addition to God’s mercy, good deeds are deemed
to be required for salvation. It is precisely for this reason that
Qur’an asks Muslims to pray to God for success both in this world and in
the afterlife. Extremism in devotion to this world or to the afterlife is,
therefore, antithetical to the balancing spirit of the Qur’an.
It
is the latent need for the balance in life that hermitism never gained a
strong foothold among the mainstream Muslims. Perhaps a simple exception
could be made for a small group of sufi devotees who renounced the
worldly acts for total devotion to religious rituals. On the contrary, a
more refined form of Sufism, apart from its scholastic high status, has
made enormous contribution in peacefully spreading the message of Islam to
places as far as Malaysia and Indonesia.
One
can only surmise that a distorted version of the “total immersion” is
at work in case of suicide terrorism. One needs, however, to probe further
if the proponents of suicide terrorism, under the guise of eternal
salvation, are consciously or unconsciously advocating the vulgarized
tenets of “total submission” to God. If so, then the culpability of
those responsible for these criminal acts increases manifold.
It
is rightly feared that an aberration initially directed against the
external enemy is increasingly being invoked for settling internal
disputes. If unchecked it is more than likely to engulf several strata of
the society in a degenerating spiral of death and destruction. Encouraged
by their “success” in recruiting zealots and a near total absence of
ideological resistance, a highly radicalized theology is on the rise
inflicting damage one is unable to foresee.
It
must be made clear, however, that whatever the pretense, these acts are in
dire violation of the teachings of Islam. There is no Quranic support for
taking one’s own life to kill and maim innocent children and women –
even when in a state of war with the enemy. There is no evidence from the
life of the Prophet that such acts were encouraged or permitted by him.
Therefore, a shift in focus from external to internal, or vice versa, does
not exonerate these mass producers of suicide bombers.
Riding
high on the booty of eternal salvation, the jihadi incarnations of Osama
bin Laden and his group have infiltrated deeply into the Muslim world.
Totally oblivious of the natural face of Islam they are busy painting a
picture tainted with the blood of innocents, both Muslim and
non-Muslim.
It
is ironical that their murderous acts are beginning to transform many
deeply-held notions about salvation, martyrdom, and ethical conduct of
war, combatant, and the overall concept of jihad. Otherwise infirm before
the dominating power of the enemy, they rejoice looking at the civilian
carnage caused by suicide terror. It is the crowning affirmation of defeat
when religious scholars take it upon themselves to defend the suicide
terrorist achieving eternal salvation through the very act of murder and
mayhem. The argument that the deprived and the dispossessed have suicide
as their final weapon against the all-powerful enemy is nothing but
bankrupt logic, and crippled morality.
At
one time or another, all nations have transgressed the rules of war. What
distinguishes the war waged by the suicide terrorist from the rest is that
the combatant serves as a metaphor for a grotesque vision of Islamic
doctrine of human salvation. The commission of sin by suicide and the
vengeful murder of innocents notwithstanding, this is the ultimate
debasement of Islamic ideals.
|
