Islam’s non-judgmental approach in value-giving and assigning duties || Imam Reza (A.S.) Network

By: Ayatullah Professor Muhammad Taqi Misbah Yazdi
In contrast to the above single level and one-dimensional value system, in some systems concerning personal and individual actions as well as sociopolitical changes, various levels and diverse schemes have been functioning. In the first place, an ideal scheme is presented and then other schemes with lesser degrees, advantages and conditions, and finally, emergency schemes. In various cases and situations, there is also the “case-to-case basis” permission in Islam.
For example, in Islam it is incumbent upon any person who reaches the age of puberty to perform prayer with utmost concentration and sincerity including all other conditions. But this ruling is not fixed but alterable in emergency and exceptional situations. It is applicable only to the situation when a person is capable of performing prayer with all its conditions and parts, whereas in exceptional and emergency situations some of its conditions and parts are no longer required. In a situation when the person praying must take a bath [ghusl] but there is no water available, or water is harmful for him; or he must perform ablution [wudhu] but cold water (which is the only available) is harmful for him; or he cannot perform ablution, Islam does not accept the notion of “either all or none”.
Islam does not say that one should pray only when all conditions can be fulfilled and do so with utmost concentration and sincerity or not pray. In such cases, instead, Islam has offered man alternatives commensurate with the exceptional and emergent situation he may be in. In the abovementioned example, it has ordained that if a person is incapable of taking a bath or performing ablution, as the case may be, he still has to pray after performing dry ablution [tayammum]; if he cannot stand and pray, he should sit and pray; if he cannot pray while sitting, he should pray lying down. Even in a situation when a person is still conscious but cannot move his body including his tongue, Islam has not exempted him from prayer. Even in such a critical and bad situation he has to pray, but it is commensurate to his condition or situation.
This shows that in the Islamic value system different qualitative and quantitative degrees have been taken into account for sociopolitical and religious obligations, each of which has a value commensurate to its nature. In the first place, the lofty and ideal degree is considered and below it are the second and third degrees until the lowest degree which is related to an emergency or an exceptional situation. The obligation of man in the latter situation is the least that can be expected from him.

Worship has different degrees of value
Another example that can show the fundamental distinction and difference between the Kantian theory and the Islamic viewpoint is the value of worship [‘ibadah] and its different degrees. The highest form of worship is that which is done solely because of love and reverence for God—the same worship the Commander of the Faithful (‘a) described in one of his litanies [munajat]:

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“My Lord, I have not worshipped You out of fear of Your chastisement or out of greed for Your reward, but I found You worthy of worship so I worshipped You.”[20]
In another place, Imam ‘Ali (‘a) divides the worshippers into three groups:

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“A group of people worship Allah out of desire for reward; this is the worship of traders. Another group worship out of fear; this is the worship of slaves. Yet another group worship Allah out of gratefulness. This is the worship of free men.”[21]
In his statement, Imam ‘Ali (‘a) regards the worship done solely out of gratitude and reverence to God as the highest and most superior, and Islam wants that all believers perform that kind of worship. However, it is clear that not all have the station, capacity and dedication to perform such worship. Such worship can only be done by the sincere awliya’ of Allah whose station is so sublime that they have been annihilated in the Beauty of the Beloved, and even if they are thrown into hellfire, they will not desist from worshipping and calling unto Him. Or, even if they are not admitted to paradise, they will not stop worshipping Him. No doubt, such individuals can hardly be found in millions.
Now, once we accept Kant’s notion of “all or none” and believe that an act is morally good only when it fulfils all necessary conditions and capabilities without even an iota lacking in it, it means that the only acceptable worship is that of the highest degree which is done solely because of gratitude and reverence to God; only the worship of the sincere awliya’ of Allah is accepted, and not the worship of those who desire paradise or are afraid of divine chastisement. Islam does not accept this myopic and bigoted view.
In order to facilitate the servants of God and remove any hardship or difficulty along their way, Islam has considered varying degrees as far as worship and other obligatory acts are concerned—degrees which begin with the least required capabilities and conditions, i.e. possession of the minimum valuable quantities, up to the highest degree or level which has all the required capabilities and conditions and to reach it means attainment of the highest spiritual station of man.
It is like the worship of personages such as the Commander of the Faithful (‘a) and the students of his school [maktab] who have attained the most exalted station and gnosis and reached the highest degree of servitude to God. But the worship of those who are below them and have reached lower stations and worship God out of desire for spiritual rewards and recompense is also acceptable. So is the worship of those who are even lower than them and worship God out of fear of His punishment. Their worship also has some value.