Hunger Games & Harmful Hopes
Poetry, it is said, is ‘the spontaneous overflow of powerful meanings.’ The following poem is no exception. For the poem speaks of a love beyond earthly love; of a deep yearning for what may soothe our sorrows. Though not at all religious, believers may uncover in the poem powerful symbols of religious sentiment: seekeing, yearning and a love sublimer than any earthly love – the heart’s hunger for God.
In his 1822 poem, One Word is Too Often Profaned, the English Romanitc poet, Percy Shelley, wrote:
I can give not what men call love;
But wilt thou accept not
The worship the heart lifts above
And the Heaven’s reject not:
The desire of the moth for the star,
Of the night for the morrow,
The devotion of something afar
From the sphere of our sorrow?
Poetry like this often presents us with powerful imagery that can help us to reflect upon the theme of “Meaning”. For ‘In some poetry,’ the Prophet Muhammad, peace be upon him, said, ‘there is wisdom.’
Shelley sees in the moth’s desire for the star a poignant symbol of the heart yearning for something which is profound, compelling, sustains hope and soothes us from our immediate sphere of sorrow. Now for reasons we don’t fully understand, moths have a tendency, an innate, inborn nature, to be attracted to light. Starlight and moonlight attracts moths; so do candlelight and floodlights. But there is something of a problem for moths. A candlelight at night will attract moths, but they end up being consumed in its flame. Floodlights on a football pitch attracts moths, but will vaporise them on first contact. The innate longing of a moth for light, if it is the wrong source of light, can lead to its own destruction.
There is a parallel here with the human situation. Man, too, has a deep hunger for what will truly satisfy him – and that longing Islam tells us is for God. In the Qur’an, one of God’s Beautiful Names is al-Kafi – “The Sufficer”, “He who satisfies all needs”. It follows, then, that when we turn our backs on the Sufficer, we shall continue to remain unsatisfied and unfulfilled.
Another of God’s Names is al-Nur – “The Light”, for God is the light of the heavens and the earth, says the Qur’an [24:35]. Muslims hold that creation is a theophany (tajalli), a manifestation, of the Divine Names. Hence if God were not light, there’d be no light anywhere in creation: neither physical nor spiritual.
As human beings, we have an innate hunger for God’s light – for God – and in the absence of that light there is only an unfulfilled restlessness within us. Like the moth attracted to harmful sources of light, we too can misdirect our hopes and longings to things that may harm us, as they fail to deliver what we had expected. The objects of our desires have a marked tendency to frustrate us in that everything we hoped would bring meaning into our lives ends up disappointing us. A most obvious point in case is our current monoculture with its many quick-fixes and promises of fulfilment.
In fact, such yearning for God may even be subverted or perverted, in that one could end-up making a ‘god’ out of created beings or forces. For whenever the love, longing, devotion, loyalty and submission that is due to God, is focused on other than Him, or others along with Him, then this is idolatry – shirk. For as Islam sees things, whoever loves something, desires it, values it, and centres their hopes; fears; love and loyalty around it, submitting to it independently of God, then this, for them, is a deity, a god, an object of sacrilegious worship. Some there are who make a god of wealth, others make gods of women, still others make a god of their own whims and desires. Asks the Qur’an: Have you seen him who takes his whims for his god? [25:43]
Of course we have!