Sincerity

On the authority of Abu Hurayra, who said that the Messenger of God, [Peace and Blessings be upon Him] said: God [Glorified and Exalted be He] said: “I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine, will have that action renounced by Me to him whom he associated with Me.”

(Muslim, from: Forty Hadith Qudsi)

Yasmina:

This Hadith reminds me that the foundation for actions in Islam lies in pure and sincere intentions to please God. It applies to everything a Muslim says, does, hides or reveals.  When actions are performed for the sake of pleasing God they become acts of worship.  Daily chores such as cooking and cleaning, which are sometimes perceived as burdens, are now turned into honorable acts, because they are done with a higher goal in mind. Of course, performing an action without reaching the highest level of sincerity is still considered beneficial and good.  On the other hand, when Muslims give charity and volunteer their time for the sake of impressing others with their generosity and gaining higher status, these actions—which appear on the surface to be honorable—may not be accepted by God. This Hadith illustrates the praiseworthiness of renouncing worldly reward and gratification while maintaining pure intentions and acting with the utmost sincerity.

Grace:

Yasmina, I know I will want to continue this conversation beyond the scope of our online post! I believe our faiths reach a similar conclusion through different ways of seeing. Christian faith teaches that Almighty God does not need an associate, but that through God’s great love for all humanity, God has chosen not to set himself apart but to come among us, to claim each of us as beloved children, and to show us The Way.  Thus, we are taught to glorify God by remaining in intimate association with God; we seek to recognize, affirm, and humbly serve “God incarnate” in all persons.  Like the Hadith you cite, Christian scriptures emphasize the need to do and give generously, not for the world’s approval, but with sincere intent to serve God, in humble gratitude to God for the gift of God’s very self to us.

Tziporah:

I am intrigued by your choice of this Hadith, Yasmina, and struck by the way this teaching balances philosophy and practice.  Jews similarly believe that God is completely self-sufficient and needs no associate. Many regard this to be the founding principle of Judaism, and refer to the essence of the Jewish religion as “ethical monotheism.”  However, since the destruction of the Temple in 70 C.E., the rabbis emphasized action over faith and established the mitzvot (commandments) as the primary vehicle for religious observance.  Recognizing that only behavior or actions can be legislated, they refined the system of Halakhah (Jewish law) to make the practice of Judaism accessible, and seldom focused on belief as the reason underlying one’s actions. The rabbis went so far as to suggest that it was better to do a mitzvah for the “wrong” reason than to forgo its observance, because they believed that through the performance of the deed itself the proper intention or belief would eventually follow.

After the Anger, Regret

“Some time afterward, when the anger of King Ahashverosh subsided, he thought of Vashti and what she had done and what had been decreed against her.”

(Esther 2:1)

Tziporah:

Every year as I prepare for the holiday of Purim and the public reading of the Book of Esther, I am struck by the opening lines of the second chapter. In a fit of rage—because the queen would not appear when summoned—the king issues an edict to remove her permanently from the palace. The next morning, the king is feeling sobered and bereft at the queen’s expulsion. The remainder of the story provides lessons about courage, personal integrity and individual responsibility to one’s community, but I find the most important lesson in the first three words of this verse: a person who acts impulsively, out of anger, comes to regret his behavior “some time afterward.” The damage we cause through our irrationality and inability to control our impulses cannot always be undone.  For this reason, the rabbis suggested that an ideal disposition is “difficult to anger and easy to calm.” (Mishnah Avot 5:11)

Yasmina:

Tziporah, I could not agree with you more. I have personally fallen into the trap of spontaneous anger numerous times and regretted my feelings shortly after. As you might imagine, there are many Hadiths that provide practical advice about how to deal with and control anger. They all exalt the virtues of patience, kindness, and forgiveness.  One in particular is identical to your quote from the Mishnah; another notes that a burst of anger can negate the positive effects of a person’s fast.  I find the strongest encouragement to those who practice restraint of their anger in the following verse: “Be quick in the race for forgiveness from your Lord and for a Garden whose width is that of the heavens and of the earth, prepared for the righteous, those who spend freely whether in prosperity or in adversity; who restrain anger and pardon all men; for God loves those who do good.” (Al-i-Imram 3:133-134)

Grace:

I must echo what both of you say about anger and the need for self-control.  A passage in Christian scripture that I find instructive is “Be angry, but do not sin: let not the sun go down on your wrath.” (Ephesians 4:26) This verse seems to acknowledge that anger as an emotion alone is not sinful, but that rash actions stemming from anger can be sinful indeed.  The quotation continues with the admonition to put away all bitterness, wrath, anger, clamor, and evil speaking, and “be kind to one another, tenderhearted, forgiving one another, even as God for Christ’s sake has forgiven you.” (Eph 4: 32)  As is true of so many dictums in each of the holy texts we are citing, these words are much easier to say than to practice!

When We Don't Eat

"And when you fast, do not look dismal...anoint your head and wash your face, that your fasting may not be seen by others but by your Father who is in secret; and your Father who sees in secret will reward you.”

(The Gospel of Matthew 6:16-18)

Grace:

Fasting, specifically as an act of piety, is not commanded in Christian scriptures. However, Christians who observe periods of fasting do so because they find that fasting, together with prayer, is a private and deeply spiritual practice that draws one’s heart closer to God. The liturgical season of Lent[1] is a time when many Christians observe a partial fast, abstaining from certain foods, such as sweets and/or meat. Fasting on Ash Wednesday and Good Friday often involves abstinence from both food and drink for a period of 24 hours. Any time of spiritual struggle is an occasion for fasting; Christians are reminded that fasting is not simply about self-denial, but about heightened awareness of all who suffer.

Tziporah:

I am moved by your spiritual practice of fasting, Grace, and intrigued by the text you have chosen from The Gospel of Matthew.  I had always understood these verses as part of a Jesus’ teachings about practical piety which emphasize private rituals.  Since the Torah[2] doesn’t specify how we are to “afflict our souls” on the tenth day of the seventh month, the rabbis[3] instituted rituals for Yom Kippur, including prohibitions against eating, drinking, wearing leather shoes, bathing and anointing with oil, and sexual relations.  In this context, I had understood Jesus’ teachings—particularly the instructions “anoint your head and wash your face”—to be a reaction against the rabbis’ public piety. Incidentally, the rabbis themselves often railed against overt piousness, which they viewed as arrogance.  They considered fasting to be a form of repentance and added numerous public fasts to the calendar to commemorate the destruction of the Temple in Jerusalem. They also prescribed communal fasts during times of drought to petition God, in His mercy, to send rain in its appropriate season.

Yasmina:

Fasting is a central part of the Islamic tradition and one that I hold dear. One of the five pillars of Islam, fasting is prescribed during the month of Ramadan, the 9^th lunar month.[4]  Similar to the Christian and Jewish traditions, the abstinence from food, drink, smoking and marital relations has many purposes in Islam. Fasting is one way to attain a heightened sense of God consciousness, by giving the “self” an opportunity to rise above its desires and allowing the soul to attain the virtues that adorn the righteous.  Some common practices that are encouraged during this month are giving to charity, strengthening family and friendship ties, intense reflection and repentance, and nightly prayers and reading of the Quran. Ramadan elevates my awareness of the mind’s power to fight temptation and helps me establish good habits.  I feel a profound sense of spiritual revitalization, as my gratitude, compassion and, most of all, humility are heightened when I fast.

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[1] Lent is a 40-day period of reflection and penance, which begins with Ash Wednesday and concludes with Easter. Good Friday, the Friday prior to Easter when Christians commemorate the death of Jesus, is a day of atonement.

[2] Leviticus 16:29-31, Leviticus 23:27-32 and Numbers 29:7

[3] Mishnah Yoma, Chapter 10

[4] Quran, al-Baqarah 2:183-185