ISLAM: the Reality beyond time and space

La ikraaha fid-Deen [Al-Qur’an, 2:256].

There is no compulsion in matters of Religion

In my article on Islam and, especially, the discussion that followed - Islam: back to basics - I touched on the differences in the interpretation of Quraanic aayaat which can arise among scholars of great repute and intellectual attainments. I think this aspect of the world of Islam requires a bit of amplification.

First, consider this excerpt from my aforementioned article:

“Unlike Allah’s Messenger Muhammad, who was a practical man of the world just as much as he was a Knower of the Reality which transcends the material world, these so-called ulema know neither this world nor the wider Reality.”

Muhammad Rasul-Allah, Rehmatul-lil-aalameen, was not an intellectual, he did not go to any university, nor did he write a book. Yet he had all the wisdom in the world and he was able to act as a ruler, a judge, a military commander and a spiritual leader. He had understanding of this material world, and also of the world of non-matter, because of the Knowledge and Guidance he received directly from The One, The Everlasting, The First and The Last. That knowledge did not depend on the cleverness of the mind nor was it affected by the limitation of human powers.

When we move beyond the Messengers to lesser mortals the difficulty we face is that most of them rely mostly on the power of their intellect, the cleverness of the mind – which cannot directly grasp the truths that exist in the world of non-matter. Thus, where there is no guidance from a Higher Source one’s interpretation of the Qur’an cannot be faultless. That, I think, is why differences of opinion occur between equally sincere seekers after the truth.  

The mind is a material thing and it will die with the death of the body. What will survive death is the real “I” - in Quraanic terminology, “the Nafs” - which transcends matter. Thus, unless a person has been touched at that deeper level from a Higher Source his knowledge cannot be said to be complete. Each person is unique, people differ widely with regard to their physical, intellectual and spiritual capacities. A spiritual giant will have a different understanding of the Mutashaabihaat aayaat of the Qur’an compared to someone whose spiritual potential is limited. That is why so many religious scholars possessing great intelligence fail to offer convincing explanations of various Quraanic passages. It may be that Allah is speaking to each person according to his/her capacity and showing a way leading to Him which is right for that person. That may be  why the Quraan declares: La ikraaha fid-deen – there is no compulsion in matters of Deen.

Let me illustrate the point by reference to Iqbal, the poet-sage par excellence, to whom verses descended like “the patter of rain on a tin roof”. Someone who could compose sublime poetry as in Baal-e-Jibreel - people rate Iqbal’s Persian poetry higher, a language I do not know – cannot be an ordinary mortal. There are numerous accounts of Iqbal’s out-of-this-world experiences, which occurred spontaneously and were not self-induced as so many mystical experiences are. In his book “Shahab Nama” Qudratullah Shahab, too, has written about his own spontaneous experiences and he goes on at some length about the inherent risks of Sufi practices, a lot of which depend on props of one kind or another.

In his biography of his father,“Zindah Rood”, Javid Iqbal says that it was Iqbal’s intention to write a book on Islamic Sharia, as he understood it. Sadly, because of the demands on his time, Iqbal was unable to commence this project before it was time for him to move on to the world of non-matter. Had Iqbal been able to write that book, there might have been fewer differences among Muslims subsequently. I say this because a large proportion of educated Muslims of Pakistan acknowledge Iqbal’s position as straddling both worlds, those of matter and of non-matter. Perhaps I am wrong. Many mullahs had indeed declared Iqbal to be kaafir and it is conceivable that in the event of him writing the book that he planned, those attacks might have increased manifold. For me, at any rate, such a book would have been invaluable.

I cannot, of course, judge the spiritual status of Iqbal and Shahab, or of those who are higher still. All I can assert is that, based on my experience, there are people who are endowed with great spiritual gifts. Those who are truly close to the Power of Allah find it easy to live a normal life, outwardly little different from that of an ordinary person. The supreme example of a man conscious of Allah's Power within him, and in everything that exists, was Muhammad Rasul-Allah (R-u-l-A). His appearance conformed to the prevailing fashion, he wore clothes which were normal for the Arab society of his day, and he did not feel a need to cultivate a distinctive look. 

My own approach to understanding the Qur’an is to remain as humble as possible. Possessing neither intellectual nor spiritual gifts, as I read various translations and interpretations of the Qur’an I try also to listen to my inner voice. If that voice tells me that a particular explanation rings hollow then I reserve judgment on that explanation. I try to avoid getting into arguments. I do think that the “inner voice” exists within each human being, only it remains inaudible for most because our wrong actions in this world have the effect of smothering it.

Ahmadi Muslims

Following the massacre on Black Friday, 28 May, I have talked to our Ahmadi brothers and sisters and I have also consulted their literature. Previously, I had known little of the depth of their conviction for their beliefs. I can see now that it is linked to the undoubted mystical experiences of Mirza Ghulam Ahmad. I do not possess the spiritual stature to comment on whether Mirza Sahib correctly interpreted those experiences.

In so far as the Lahori section of the Ahmadiyya movement is concerned they do not see Mirza Sahib as a Messenger in the sense that Rasul-Allah (R-u-l-A) was. The other bone of contention, accepting Mirza Sahib as the Mahdi, is a peripheral issue: Sunnis and Shias have been quarrelling about that for centuries. The only requirement for a person to embrace Islam is: La ilaaha il-lallah, Muhammadur Rasul-ul-lah. If the Quraanic words “La ikraaha fid-Deen” mean anything, we need to restore the legal position of the Ahmadi community to what it was before Z A Bhutto sacrificed it at the altar of political expediency in the nineteen seventies.