Speaking about judging a person’s religiosity, Dr Mabrouk Attia said: “I can judge them by their behaviour. Religion came to change behaviour; even acts of worship were imposed on us by our Lord only to refine our behaviour. ‘Prayer restrains from indecency and wrongdoing’ [al-‘Ankabut: 45]; ‘Fasting has been prescribed for you as it was prescribed for those before you, so that you may become mindful of God’ (183) [al-Baqarah].” He continued: “Religious discourse needs to explain to people that religion equals a way of life.”

The clip contains errors, most importantly the claims that religion came to refine behaviour, that acts of worship were prescribed only to refine people’s behaviour, and that religion equals a way of life.

Comment

1. If saying religion came to refine behaviour means first refining one’s conduct towards God by singling Him out in monotheism and worship and disavowing polytheism and its adherents, so that the Muslim is as God says, “Say: My prayer, my sacrifice, my living and my dying are for God, Lord of the worlds” (162) [al-An‘am], then this is correct. If, however, it means – as appears from the discussion – that religion’s initial purpose is refining behaviour between individuals, this is incorrect. Despite its great importance, that is a secondary, subordinate objective, not the fundamental purpose of sending messengers and revealing scriptures. God states religion’s original objective in exclusive terms: “They were commanded only to worship God, sincerely devoting religion to Him, inclining to truth, to establish prayer and give zakat. That is the upright religion.” (5) [al-Bayyinah.]

2. Refining behaviour is not worship’s purpose as the doctor claims, but one of its implications and fruits. Prayer, as God says, restrains from indecency and wrongdoing. Immediately afterwards, however, God explains that remembering Him within it is the greater purpose: “Remembrance of God is greater, and God knows what you do.” (45) [al-‘Ankabut.]

3. He says, “Religion equals a way of life.” I say: this unrestricted statement is incorrect in the sense he intends in context. It is not what the Prophet, may God bless him and grant him peace, was sent with. The religion God loves and has chosen, and whose replacement He has made a cause of loss, is Islam. It comprises:

The two testimonies and the four other pillars, including faith with its known pillars.

This is the foundation of religion God imposed on His servants. Other matters of morals, conduct and so forth are its implications and complements, whether obligatory or recommended. One cannot simply declare religion a way of life, because that fails to distinguish it from other programmes and theories whose advocates claim they are the correct way to live. They may fundamentally oppose religion, such as socialism, liberalism and secularism. At the very least, this alleged equivalence makes religion like other human ideas, aimed at organising life and making humanity happy. Even if the proponents of those theories and ideas may claim that objective, it is certainly not religion’s objective. Religion aims for the Muslim to glorify God and gain His pleasure in order to attain Paradise and escape the Fire in the Hereafter. In this sense, saying religion is a way of life is correct: the true Muslim worships God by obeying His commands, following His law and adopting the Sunnah, manners and morals conveyed by His Messenger. The fruit of all this is practising religion in speech, action and conduct, so religion becomes a way of life, a path of sound direction and guidance, and a road to uprightness and happiness.

The correct statement is that noble character and balanced behaviour are among religion’s implications, duties and fruits. This differs from making general behaviour and dealings with people religion’s objective, so that a person who falls short is treated as having no religion, whereas someone who treats people well is considered religious regardless of creed and worship. Some take this so far that they commend certain polytheists and atheists and claim they are more entitled to Paradise because of their good morals and benefit to others. Ibn Jud‘an was among the best-mannered people in the pre-Islamic period, yet his destiny was the Fire. Aishah, may God be pleased with her, asked: “Messenger of God, Ibn Jud‘an maintained family ties and fed the poor in the pre-Islamic period. Will that benefit him?” He answered: “It will not benefit him. He never once said, ‘My Lord, forgive my sin on the Day of Judgement.’” Narrated by Muslim (214).

4. Some preachers, when speaking with secularists and liberals, believe that showing flexibility, making concessions and withholding truths will make their explanation of Islam’s moral and behavioural values more acceptable. They fail to realise that these people’s problem is not conduct contrary to religion but religion itself. However many concessions they make, their condition remains as God says of Jews and Christians: “The Jews and Christians will never be pleased with you until you follow their religion. Say: God’s guidance is the guidance. If you follow their desires after the knowledge that has come to you, you will have no protector or helper against God.” (120) [al-Baqarah.] God knows best.

Further reading