My
journey towards Islam has been motivated mainly by a deep spiritual
urge, which found in the Quranic revelation presents its
own fulfillment. Personally, I got close to Islam through a deep
study of the meaning of Quranic teachings; also, in
relation to the precedent the Judeo-Christian revelations, as I
understand them, and the life of Prophet Muhammad (pbuh). This is
the reason why some aspects of what I prefer to call “cultural
interpretations of Islamic teachings”, usually interpreted as
opposite to what is in the West understood as “women's liberation
from patriarchal bonds”, symbolically represented by the “Veil”
or Hijab; touched my experience only partially. Actually,
speaking from a strict religious point of view, the issue of
the Hijab in the Quranic teachings is quite
secondary, because in Islam both men and women are equal relating to
their duties towards their Lord and also are called to perform the
same religious acts. For example, embracing Islam by a woman is an
entirely personal matter; and no man can act as a proxy on her
behalf. Islam, as a religion, and the Quran, as the revealed
scripture, address the deep nature of human beings- in Arabic Fitrah-
in relation with their Lord and Creator and the destiny of the life
after death. All other issues appear from this point of view quite
secondary.
Actually
the notion of the “Veil”, understood mainly in the West as
a piece of attire symbolizing the limited freedom of a Muslim woman,
her submission to men and her banning from the public sphere, in
the Quranic teachings has got a very different meaning.
If
we analyse the Quranic text, the notion of “Veil” is
one of modesty; a broad concept related to both men and women at the
same level, involving their reciprocal relations. Men and women are
called to relate to each other in a respectful manner, as free human
beings, which is at the core of their humanity, according to
the Quranic teachings.
Briefly
speaking, in Islam, the general relations between the opposite sexes
are interpreted as between human beings and not between “males”
and “females”. The relation between male and female, understood
as the sexual one, i.e. involving the mutually attractive aspects of
the opposite sexes, is permitted only inside the bonds of marriage,
much like in other religions and in its traditional sense.
This
means that the “Veil”, interpreted as a way of interacting
between men and women in social space enables women to fully express
their humanity, and their capacities and qualities as free human
beings. Actually, the notion of Veil has got a meaning only in social
space, and to deny a women’s participation in social space means,
indirectly, to also the deny the need of the “Veil”
The
relation between Islam and Fitrah is essential, since
obedience, trust and confidence in God are the attitudes which allow
every human being to develop their own nature. Very far from pointing
at a total lack of freedom and, also, a fatalistic perspective which
ends up in denying every individual responsibility. The true Islamic
character of life is expressed in the continuous action in the word
and throughout the history, maintaining, however, their inner
consciousness as the vicegerent of God, since only God is the Lord of
History and Creation.
Every
human being journeys to the Creator trying to establish a bond and a
relation, since this is part of his nature, of what in Arabic
language is called Fitrah, The essence of man so constituted to
be disposed towards God both with thought, and in action.
The
acceptance of Islam, which is expressed in the freedom of individual
decision, means also the recognition by the human being of his own
nature connected through a
deep bond with the Origin, through which it is possible to reach the
peace of the soul. The acceptance of Islam, understood as recognition
of the pact between God and human beings as the will of fulfilling
it, involves the whole life of man and entrusts him with a great
responsibility since it binds him to use his own freedom and
capacities in the obedience of his Lord.
The
obedience, however, is not expressed only in the exterior rites, but
is completed only if it is rooted in the inner disposition of the
believer. The acceptance of Islam involves also, the recognition of
the Absolute Majesty of God and of His Power over the whole universe.
According to the Quranic Revelation, Prophet Abraham (peace
upon him) said to God: “I bow (my will) to the Lord
and Cherisher of the Universe”, meaning that he actually
accepted the invitation to remember and worship the Only God, which
is itself the source of peace (Salam in Arabic).
The
Arabic word Ibadah, which is generally translated as worship,
means a complete submission to the will of God, since Islam embraces
the totality of life. This is the reason why the prayer is the second
pillar of Islam, which comes only after the faith in the Oneness of
Allah (Tawhid), and it is one of the most important duties of a
Muslim. Islamic prayer projects the believer in the eternity without,
however, cutting the bonds with time. This continuous dynamic
relation between time and eternity constitutes the fundamental rhythm
of Muslim life, which, from this point of view, appears to be quite
unique.
Every
Muslim, in fact, lives his life in the constant remembrance of God
and in the voluntary submission to His Law and Will. This is the
reason why every action, performed in a determined time and space,
has got for the believer an eternal value which goes beyond the
limits of space and time. In a wider sense, according to the
teachings of Islam, all human life can be considered as a form of
prayer, when the believer acts in submission to the divine will.
In
fact, man has been created to actualize worship in all his life;
every good action, if performed with sincerity and the right
intention, trying only to obey the divine law, is considered a form
of worship in Islam. To feed the poor, to help the needy, to work to
improve the living conditions of individuals and of society, can all
be considered forms of prayer, if performed in seeking the divine
approval.
This
is the message brought by all the Prophets during the course of human
history: human beings are called to lead their life in the
remembrance of God, transforming every action of their existence an
act of worship, in order that their whole existence would be spent in
Islam. Islam, interpreted as a voluntary submission to the divine
will, doesn't have a passive meaning; it rather implies a harmonious
relation with God and the surrounding environment. When a Muslim
submits completely to the divine will, he becomes a free human being,
both in spiritual and emotional aspects, since he has accepted only
God as his Master.
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