desire – The Message International

Editor’s note: The first part of this series is The Revival: Releasing the Dynamism of Islam in Our Lives and in the World. That article examines the pressing need for Islamic revival and making a commitment to begin the journey. Part two of this series explores the foundational need to know the self in order to successfully navigate the journey. Below is part three and it continues the exploration of knowing the self as a foundation for Islamic revival.

Humans are inclined to ingratitude

In Surah Ar-Rahman, Allah points out the many favors He has bestowed on us, including the precise orbits of celestial bodies, fruits and grains and flowers with beautiful scents; He has provided fresh water and salt water, and the facility of ships to sail through the sea; He has provided us so many favors in this life and then a reward of endless bliss and pleasures in the gardens and flowing springs of Paradise. So, in this surah, Allah asks us again and again which of the many favors of our Lord would we deny.

Allah SWT also tells us in the Qur’an, “And if you were to count Allah’s favors, you would not be able to number them; most surely Allah is Forgiving, Merciful” (16: 18). Further, He points out in another verse something so obvious yet so compelling, something that should make us stop and reflect: “It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affections: that you may give thanks” (Qur’an 16:78). And yet we persist in complaining, bickering, resenting, feeling impatient or annoyed! Instead, we should use the phrase “alhamdulillah” for anything and everything we are blessed with — a day of good health or a night of sound sleep; the food we eat, the house we live in, and our loving family; majestic mountains, pastures, wind, and rain; friendships, the ability to communicate with one another, an intrinsic yearning for meaning and purpose in our lives. The list goes on and on.

When you are grateful in your daily life and look for even the smallest things for which to practice gratitude, it becomes impossible to be ungrateful. A good practice is this: on a daily basis, when you are annoyed, challenged, impatient, etc., find something that you can focus on, some point for gratitude, to counterbalance or even transform your negative state.

Humans are prone to disputation

“And certainly We have explained in this Qur’an for humankind every example, but man is in most things prone to dispute” (Qur’an 18:54). So, man tends to question things, wanting to discuss, debate, and argue. This can be a positive or negative trait.

Allah has given us free-will and the faculties of reason and logic, aspects of the mind necessary to seek truth and to quest for knowledge. Because of this capacity, we discover the truth of Allah and His deen. Ibrahim (a.s.) is a perfect example. He questioned everything and finally found the truth. If Allah hadn’t given us free will and the yearning for truth and knowledge, then we would be creatures akin to animals, bound by instinct or programmed like angels. Yet, this very nature of questioning predisposes men to dispute things, sometimes in a negative, controversial, or bad-faith manner. Thus, it’s like a double-edged sword and we need to guard ourselves from the harmful side. The Qur’an and ahadith are the “guard,” if you will, to save ourselves from the negative side of man’s questioning nature.

When Prophet Ibrahim (a.s.) came to the realization of the one true God, he disputed with his own father and community about what they worshipped. However, in his arguments with them he used logic and sound reasoning, he was wise in his approach to what he was disputing, he remained throughout respectful, humble, and polite. Ibrahim’s father, after hearing that Ibrahim rejected the stone idols, threatened to kill his son. Yet, Ibrahim, answered him in the most wise and respectful and gentle way: “Peace be upon you! I will pray to my Lord for your forgiveness. He has truly been Most Gracious to me. I will withdraw from you and that which you pray to beside Allah, and I will pray unto my Lord. It may be that, in prayer unto my Lord, I shall not be unblest” (Qur’an 19:47-48).

The story of Ibrahim illustrates the beneficial sharpness of intellect when it is conjoined with a virtuous heart. There is, however, also the harmful sharpness of the sword. The other side, the harmful side of questioning everything is petulance, or arguing for the sake of arguing, or arguing in bad faith, or being stubborn and needing to be right regardless of what is factual or true or sincere or pious. We want to make sure, whenever we question or debate or argue, that we do so using logic and sound reasoning, that we are wise in our approach (as to the right time and the right place, for example), that we remain respectful, humble, polite; and that we avoid the harmful side — being gratuitously quarrelsome, controversial, egotistic, impious.

Whenever you get involved in a dispute, whether it is about religious matters or everyday matters or relationship issues, ask yourself if the dispute is due to your own ego, pride, and/or arrogance, or purely for the sake of Allah. If it’s the former, then know that it is from your lower nafs or from Satan. Stop the dispute, ask forgiveness from Allah, reconcile with the one who you were disputing with, and re-commit yourself to good faith, integrity, and good manners, in times of harmony and times of dispute.

Humans are desirous of wealth

The Prophet has told us, “If the son of Adam were to own a valley of gold, he would desire to have two valleys… (Sahih Bukhari). We know, therefore, that without reforming and molding one’s character, the lust for wealth and material acquisition can control us. One way to address it is the remembrance of death. The lifespan of a man is not even a blink of the eye compared to the 14 billion years of the universe, and even more finite and fleeting when compared to the eternal life after death. If we can avoid death and live indefinitely in this world, young and healthy, then we may ignore all the signs and warnings and continue doing whatever we want to do. However, that is not the case. And we are reminded of the world’s deception: “And what is the life of this world except the enjoyment of delusion?” (Qur’an 3:185). And one of the greatest delusions is the allure of wealth.

Then how do we safeguard ourselves from the potential pathology of this desire? We have to curb our temptation to have the latest gadget, the latest model of car, the most esteemed office or position, the best house in the neighborhood, etc. If you are already blessed with any of these, then demonstrate gratitude by not showing-off or bragging about them or filling your egoic mind with self-aggrandizement. We can use our blessings to help fellow human beings. And we do well to remind ourselves every day, as a way to stay in a state of ubudiyah, what the Prophet (s) told us: “Wealth does not come from an abundance of things. True wealth comes from a contented mind” (Bukhari and Muslim).

Now imagine for a moment that each one of us, each and every one of the almost two billion Muslims in the world, revived himself or herself with the richness of Islamic teachings, worked on building character by focusing on and inculcating the following traits: being thorough, systematic, patient, and perseverant in all our actions; taking deeply felt awe-inspiring heed of Allah’s signs; practicing gratitude for all things, big and small; being willing to question and debate but careful not to fall into petulance or arguing for the sake of our ego; and ensuring that the lure of wealth does not encroach upon or compromise our Islamic values, principles, and priorities. We can then work on many other Islamic traits of good character, thus preparing ourselves well for the journey of reviving Islamic civilization.

The era of postmodernism followed the late modern period which stretched from the 19th century to the mid 20th century. Many scholars point to the 1960s and 1970s as the years of formative development in postmodern thought. The mainly philosophical movement of postmodernism typically claims, among other things, that there is no objective truth or reality; that reason and logic are constructed by a particular intellectual tradition that is bound by time and ideology and, therefore, not universally valid; that there is no intrinsic and universal human nature; and that all knowledge is relative and prone to subjective distortion. Thus, postmodernism rejects religious metanarratives about God, reality, the world, and human existence.

It is crucial that both scholars and the general community should be aware of the clear trends in postmodern thought and their influences on society. It is not sufficient for us to recognize the links between secularism, modernity, and postmodernity — we need also to recognize how postmodernity, in all of its forms, influences philosophy, religious adherence, culture, art, literature, media, politics, and so on. In fact, one of the defining traits of a postmodernist worldview pertains to individualism and instant gratification. In short, the ego and base desires are placed on a pedestal and form a way of life for such an individual. This is the type of “self-worship” described in the Qur’an: “Do you see the one who takes his desires as a god?” (45:23).

The Age of Consumerism

In this age of consumerism, and particularly around the holiday shopping season, the effects of hyper-consumerism and neoliberalism can be observed in how people shop, both in stores and online. In the politico-economic neoliberal school of thought, human relations are seen as primarily competitive (and therefore the “market” is to be unregulated and the inequalities in society are seen as natural and even virtuous) and people are viewed as mere consumers who exercise their freedom and choice through buying and selling. The advent of the Internet, with all of its potential good and evil, turned “into yet another corporate-dominated sphere” (The Cambridge Companion to Postmodernism, p.141)
with endless virtual shopping malls and countless entertainment options. It expands the reach of consumerism and reinforces social alienation and isolation. Today, many shoppers have become part of a great capitalist-hedonistic experiment, one in which happiness is intertwined with consumption habits. In a consumer culture, individuals are trained to routinely focus on temporary, superficial, even frivolous products and objectives rather than on transcendent, lasting, purposeful ends.

So, when we consume, we should consume with purpose and wisdom. It is necessary to purchase products and services, but the wise believers are cautious not to allow consumption habits to validate their lives, fill a spiritual void, attach them to this world, or distract them from greater pursuits. There are many people with immense wealth who find no happiness in their material possessions, and many people with little to no wealth who are happy and fulfilled. We ask, thus, what defines true wealth in light of such a stark contrast. The Prophet (s) has, in fact, answered this. He said, “Richness is not in having an abundance of goods; rather, richness is the richness of the soul [or self]” (Sahih Bukhari and Muslim). He also said, “…Wealth is in the heart and poverty is in the heart. Whoever is wealthy in his heart will not be harmed no matter what happens in the world. Whoever is impoverished in his heart will not be satisfied no matter how much he has in the world. Verily, he will only be harmed by the greed of his own soul” (Al-Tabarani in al-Mu’jam al-Kabir).

May Allah keep us content and feeling blessed with what we possess and use in the service of Him, of ourselves and our loved ones, and of others. Allah Almighty describes believers, those who perceive the signs of God, recognize them, and submit to His remembrance/worship: “Those who believe and whose hearts find peace in the remembrance of Allah — truly in the remembrance of Allah do hearts find comfort” (Qur’an 13:28). We can compare that to the experience of the person who does not remember Allah. The Prophet (s) said, “If the son of Adam were to possess two valleys of gold, he would long for the third one…” (Bukhari and Muslim). This explains why many consumers increase their spending habits unnecessarily because of FOMO (“fear of missing out” on sales and discounts). But the reality is that you lose a lot more than what you save when you consume for the sake of sales. The allure of sales is known to retailers and often they raise prices and then offer “discounts” for the holidays, or even anytime during the year, in order to increase sales.

Missing No Opportunity to Do Good

The believer, though, with his or her eye on the ultimate purpose of life should strive to feel a level of FOMO when it comes to that which is profoundly meaningful, something that material wealth or base desires can never be. The believer should strive to regularly feel “FOMO” with regard to opportunities to do good deeds, to give charity, and to be in the service of others for Allah’s sake. Instead, many believers complain when, for instance, so many charities reach out to them, so many posts are about charity, or so many times an Islamic Center hosts a sincere and authentic humanitarian organization. The believer with purposeful and transcendent priorities sees these as opportunities rather than irritations and burdens; and sees every moment as one that allows an individual to seek God’s pleasure and the highest levels in Paradise.

Finally, as Muslims, we must consider the significant impact of consumerism on the environment. Reckless consumerism, which takes a heavy toll on nature, disrupts the proper functioning of ecosystems and depletes natural resources that humans rely on for survival (e.g., drinkable water, unpolluted air, and arable soil). Moderation, thrift, avoiding extravagance and waste — these are encouraged in Islam, as is conservationism and the protection of the earth and all its creatures. Therefore, we should control what we consume and not allow what we consume to control us. It is wisdom to keep your dunya (world) in your hands, not your heart, for you will inevitably part from it and take only what you prepared of deeds.

There are many people who see themselves as seeking clarity about the truth, about God, about purpose, and about the afterlife, but when the signs of God reach them, they ignore them with stubbornness and arrogance. In fact, many people claiming to seek truth refuse to accept any sign that is not convenient and conforming to their personal desires and whims, their own desire-driven rationale and justification, and their own invented methodology of establishing truth. This group of people is driven by worldly pursuits, instant gratification, and mutual worldly rivalry rather than more purposeful and everlasting ends (i.e., the Hereafter). About these people, Allah says, “Whoever desires this worldly life and its adornments, We will pay them in full for their deeds in this life — nothing will be left out. It is they who will have nothing in the Hereafter except the Fire. Their efforts in this life will be fruitless and their deeds will be useless” (Qur’an 11:15-16). These are people who refuse to work for an eternal return on their investment of time, efforts, and everyday pursuits, and instead their purpose in this world is formed by their own base desires and whims.

Looking Beyond Base Pleasures

It is on this final note of a desire-driven life that I want to conclude. Postmodernity is oftentimes viewed as an opposition to modernity, with modernity being portrayed as an age of reason and intellect more than anything else. Postmodernism is viewed as an ideology that challenges ultimate truths and objective morality and ethics, insisting on individual truths, reinterpretations of past intellectual, historical, and philosophical claims; and that gives preference to desire over reason. However, I believe that this generalized approach to an understanding of modernity and postmodernity is flawed in the works of many postmodern scholars. It misses a crucial point elucidated in the Islamic sciences centuries ago. The age of secularism in the 17th and 18th centuries embodied disbelief, abandonment of God, a reinterpretation of the human condition, and a focus on worldly pursuits instead of otherworldly (or religious) purpose, and it is oftentimes characterized as reason-driven, emphasizing intellect (al-‘aql) and logic over belief. However, from the Islamic paradigm, the age of secularism and the abandonment of God was due to a number of interconnected factors, but at its core it is particularly driven by shahawat (desires) and disguised with the cover of pseudo-intellectual arguments (shubuhat) and subsequent philosophies. The age of disbelief and rejection of truth, thus, is one that attempts to replace the worship of God with the worship of one’s own self and desires, and later repackages it as a pseudo-profound philosophy and lifestyle.

The one who seeks truth must look beyond his or her own pleasures, recognizing that the definition and experience of pleasure is very malleable and responsive to human discernment and choice – for there is no greater pleasure than that which is everlasting, purposeful, for higher ends, and beyond the physical self. May Allah the Exalted guide us, forgive us, protect us, and allow us to overcome our desires. May He keep our desires anchored to His revelation and guidance, so that we pass the trial of this life and enjoy an everlasting home of bliss.

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The Revival: First Step — Know Yourself (2)