Dunner's Learn About Islam

Footsteps in Heaven

2011-12-22T00:00:00.000+08:00

It is related by Abu Hurayrah that the Prophet (s) once said to Bilal at the time of fajr: "Tell me about your act from which you expect the most in your Islam, for I have heard the sound of your footsteps in heaven."

"I have done nothing," replied Bilal, "which could give me hope, except that when I perform the wudu' in any part of the day or night I try to offer as much of salah with it as I can." (al-Bukhari)
-- from The Four Pillars of Islam by Abul Hasan Ali Nadwi

Is Five Prayers per Day Excessive in Number?

2011-11-11T01:25:00.001+08:00

In the Mi’raj fifty daily prayers were prescribed for the believers. However, their number was later reduced to five. This was done to impress upon man that he had been found capable by God of devoting such a large part of his time and energy to His worship. The one who keeps this in mind will never regard the five daily prayers as excessive. In fact, he will realize that he had been found worthy of much more and had the Lord, out of His Grace, not made the concession, he would be carrying out His command dutifully and performing as many as fifty prayers (salāh) every day. God showed his favor to him and made the five prayers equivalent of fifty in reward. However, the original command is there to stir his ambition and urge him on to greater effort.

- Abul Hasan Ali Nadwi (1913-1999), The Four Pillars of Islam, p. 11

The Red Scarf

2011-03-27T23:53:00.000+08:00

A strange and interesting hadith about a red leather scarf and how that led a black girl to Islam:

Narrated 'Aisha: "There was a black slave girl belonging to an Arab tribe and they manumitted her but she remained with them. The slave girl said, 'Once one of their girls (of that tribe) came out wearing a red leather scarf decorated with precious stones. It fell from her or she placed it somewhere. A kite passed by that place, saw it lying there and mistaking it for a piece of meat, flew away with it. Those people searched for it but they did not find it. So they accused me of stealing it and started searching me and even searched my private parts.' The slave girl further said, 'By Allah! While I was standing (in that state) with those people, the same kite passed by them and dropped the red scarf and it fell amongst them. I told them, "This is what you accused me of and I was innocent and now this is it."' 'Aisha added: 'That slave girl came to Allah's Apostle and embraced Islam. She had a tent or a small room with a low roof in the mosque. Whenever she called on me, she had a talk with me and whenever she sat with me, she would recite the following: "The day of the scarf (band) was one of the wonders of our Lord, verily He rescued me from the disbelievers' town."' 'Aisha added: 'Once I asked her, "What is the matter with you? Whenever you sit with me, you always recite these poetic verses." On that she told me the whole story.'"
- Sahih Bukhari, Book 8, Number 430

Taqwa

2011-02-25T21:00:00.000+08:00

Karmakin, on the About "magic underwear" diary, wrote:

A good example is our cultural use of "god-fearing" as meaning a upstanding individual. (Ugly term really if you think about it)...

Now my purpose in writing this essay is not to call Karmakin out, but to give my reasons as to why "God-fearing" is, at least to me, a beautiful term.

One of the problems with the English language is that, although it is an extremely flexible language, it occasionally suffers from a blurriness of expression. The classic example is that of "hot." For example, your friend is eating Mexican food and he or she says the food is "hot." "Hot hot or spicy hot?" you might ask. But if you spoke Bahasa Melayu, the Malay language, the friend would have originally said that the food was either panas (of a hot temperature) or padas (spicy hot). There would have been no linguistic confusion to begin with.

Arabic has a similar differentiation with regard to the word "fear." In Arabic, the word for what could be considered normal "fear," the "emotion caused by [an] actual or perceived danger or threat" (per Wiktionary), comes from the root خ و ف (khā wāw fā). The word for "fear" that comes from this root is "khawf." (The only other primary word that comes from this root that is used in the Qur'an is "threaten.") An example of a Qur'anic verse that uses "khawf" is 2:62:

Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in God and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve.

The Muslims, Christians, Jews, Sabians and any others who meet the conditions listed in this verse would not fear the potential physical torment of hell because, insha'allah, they would be going to jannah (heaven) instead.

However, when the Qur'an talks about "fearing Allah (swt)," the root normally used is و ق ي (wāw qāf yā). The most prominent word that comes from this root is taqwa; however, the meaning of taqwa is somewhat more complex than simply "fear" in the sense of "extreme veneration or awe." According to the Quranic Arabic Corpus, a fantastic concordance of the Qur'an produced by the University of Leeds (UK), taqwa has a number of meanings, including "protect," "righteous" and "righteousness," "save," "piety," "God-conscious" and, of course, "fear."

But the word taqwa, even among Muslims, can be difficult to fully comprehend. A number of people over the centuries have tried to define or describe taqwa. Yusuf Ali (1872-1953), an Indian translator of the Qur'an into English, wrote that the fear with regard to the fear of Allah (swt) should be "the reverence which is akin to love, for it fears to do anything which is not pleasing to the object of love" (footnote 427 to verse 3:102).

Ali ibn Abi Talib (c. 598 - 661 CE), the fourth Caliph of the Muslim empire, defined taqwa as being "the fear of Jaleel (Allah), acting upon the tanzeel (Quran), being content with qaleel (little), and preparing for the day of raheel (journeying from this world)."

The Sufi Shaykh Hafiz Ghulam Habib (1904-1989) defined taqwa as "the shunning of everything and anything that causes a deficiency in one’s relationship with Allah."

However, the description I like the best comes from the following hadith:

Hadrat Umar ibn Khattab (R.A) once asked Hadrat Ibn Ka’ab (R.A) the definition of taqwa. In reply Hadrat Ibn Ka’ab asked, “Have you ever had to traverse a thorny path?” Hadrat Umar replied in the affirmative and Hadrat Ka’ab continued, “How do you do so?”

Hadrat Umar said that he would carefully walk through after first having collected all loose and flowing clothing in his hands so nothing gets caught in the thorns hence injuring him. Hadrat Ka’ab said, “This is the definition of taqwa, to protect oneself from sin through life’s dangerous journey so that one can successfully complete the journey unscathed by sin.”

So, for me, a God-fearing person is truly an upstanding individual. And there's nothing "ugly" about that.

Modern vs. Islamic Values

2011-01-06T22:45:00.003+08:00

I was asked the following question this morning:

How would you respond to those who attack the Abrahamic religions on the grounds that they promote a pre-industrial system of values which no longer makes sense today.

The first thought that came to mind is, "These people don't understand Islam (or shari'ah)." Or perhaps even the other Ibrahimic faiths. Not that that's anything new!

I talked to my wife about this topic during lunch, and I'll write down what she said first, before giving my own answer. Her thought is that Islam maintains a dynamism through ijtihad. As I'm sure you know, Muslims are constantly asking for fatawa from imams regarding the halalness of various issues. Although the Qur'an and Sunnah are static documents, both shari'ah and fiqh are dynamic. The novel situations presented for review make fresh interpretations a regular occurrence. Add to that the differences in opinion between different scholars. So, from her (and my) perspective, Islamic values make a great deal of sense today because the values are evaluated and applied in our post-industrial society.

My own perspective is that Islamic values are not time-limited, but timeless. The details of human life have changed greatly over the millennia, but the essence of human existence is more or less the same since the beginning of recorded history. Shari'ah today deals with the same issues that existed when the Qur'an was revealed 1400 years ago: marriage, divorce, inheritance, theft, murder, eating, drinking, adultery, sex, and so on. Nothing has really changed since the beginning of time. What Islam doesn't do is change its core principles, its values. The guidelines for determining what is right and what is wrong remain the same. The same cannot be said for modern values, and I think society is the poorer for it.

The message continues:

The Muslim preference for a religiously-based legal system is probably the strongest example, but I'll use natalism (famously promoted by Roman Catholicism) as my example.

In pre-industrial times, natalism made sense for two reasons:

1) The pre-industrial economy was poor and to first approximation a zero sum game, so the only way to get appreciably richer was to rob wealth from someone else thru aggressive war.
2) The state of military technology at the time meant that "victory belonged to the bigger battalions", so maximizing the birth rate was an effective way for a state to maximize its political power.

Today however, natalism is a bad idea financially (because of the huge cost of educating all those extra children to the standard which a modern society requires) and can no longer be justified by its original basis. Aggressive war -- at least against other major powers -- is now suicidal due to nuclear weapons, and industrialization now allows ample opportunities for positive-sum economic growth.

And then there's the environmental consequences of excessive population growth!

Regarding natalism, while there is nothing similar to the Biblical "go forth and multiply," there is a slight natalist attitude in the Qur'an. You mention the argument that "natalism is a bad idea financially (because of the huge cost of educating all those extra children to the standard which a modern society requires)." But from an Islamic perspective this argument is very weak because it is an argument based upon selfishness. (This is a good example of the weakness of "modern values.") Several Qur'anic verses (e.g., 6:151, 17:31) condemn the killing of infants and children from a fear of their becoming economic burdens. Indeed, according to one hadith, the killing of children "lest it should share your food" is the second worst sin, behind only shirk.

Update: This essay was cross-posted at Street Prophets, where it has already been promoted to the Front Page.

Self-Identification as a Muslim

2010-10-05T15:57:00.000+08:00

I've had an odd conversation with someone on Daily Kos, the topic of which was one's self-identification with a particular religion, in this case, Islam. The original comment read, in part:

I don't think that any Muslims have authority to tell another Muslim that he's not a Muslim if he believes he is. I think each person has a right to determine his own religion.

My original response to this was the following:

Muslims can and do have the authority to tell another person that he or she is not a Muslim. Granted, this power should be used rarely, if at all. However, self-identification as a Muslim is not accepted within the Muslim community, and in some countries, such as Singapore, Muslim converts are tested as to their knowledge and practices of Islam before they are officially registered as a Muslim.

There are several reasons why self-identification is not allowed in Islam. One reason is because there are some groups, such as the Ahmadiyya, who are deviant offshoots of Islam who wish to be recognized as part of the greater Muslim community. The Ahmadiyya fail in this test because they have some beliefs regarding their founder that go against Muslim beliefs (specifically, against the Qur'an). Despite their wish to self-identify as Muslims, orthodox Muslims do not recognize the Ahmadiyya as part of the Islamic community.

A second reason is because some people wish to infiltrate the Muslim community by pretending to be Muslims. A recent case of this happened last year, when Chris Gaubatz [also see here] pretended to be a Muslim in order to obtain an internship at CAIR, where he stole thousands of pages of documents. (The most "damning" thing the documents spoke of was CAIR's goal of trying to get as many Muslims placed as Congressional interns as possible. The right tried to make hay of the story, but were ridiculed by virtually every group that has some sort of political interest, where they all agreed that they too had the same goal.)

Because of these and other concerns, Muslims don't accept self-identification. A person may self-identify as a Muslim, and they may truly be Muslim (only Allah (swt) actually knows what is in his or her heart), but that doesn't mean that we, the Muslim community, have to take their word for it. As with many other religious claims, we would tell that person, "Prove it!"

To which that person responded:

I don't care if self-identification isn't used among Muslims. Most Jews don't accept it. Some Christians don't accept it, but I see no other policy which is reasonable. As long as you don't accept group responsibility, which I don't, then self-identification is the the right approach to take. If someone claims they are an X, then they are that religion.

And I replied:

You may not care but that's not how it's going to be among Muslims. One person's opinion is not going to trump a consensus opinion among both Muslim scholars and non-scholars based upon 1400 years of experience. We have our reasons, as I mentioned above, and I believe them to be good reasons.

To be sure, as I also mentioned above, the naming of a person or group as a takfir (an apostate) is an act that is fraught with peril for the person who does so, as I wrote about on one of my blogs (Why Muslims Don't Pronounce "Takfir"). However, the minimum requirement to be accepted as a Muslim among Muslims is a public declaration of the shahadah in front of two Muslims. But even there, it is still possible for someone who does not have the proper intentions to deceive. Hence, our rejection of self-identification.

To which that person replied:

OK, I still don't care. If someone raised a Muslim decides he's an Atheist or a Christian or whatever, that's what he is. I think all of these regulations on who gets to count as a Jew, Muslim, Christian, etc... are offensive and illiberal.

My final comments are:

If someone raised a Muslim decides he's an Atheist or a Christian or whatever, that's what he is.

Which is fine by me. I'm not arguing this point.

I think all of these regulations on who gets to count as a Jew, Muslim, Christian, etc... are offensive and illiberal.

That's your opinion, and you're welcome to it. There's nothing to stop a person from self-identifying or becoming a Muslim, but that doesn't mean that the Muslim community must recognize that person as a Muslim. If that's "offensive and illiberal" so be it. The Muslim community expects certain standards to be met in terms of both beliefs and practices. Muslims themselves may fall into and out of a state of Islam throughout their lives (although we do, of course, hope to die in a state of Islam when that time comes, insha'allah). It's not terribly difficult to be recognized by other Muslims as a Muslim, but we do follow our rules, not the rules other people think we should follow.

One Day in Ramadan

2010-08-28T02:59:00.000+08:00

Earlier this month, I had been asked to provide an insider's perspective on Ramadan. That person had written:

I would like to know more about Ramadan ... I mean I could look it up in Wikipedia ... However, I would like to know not only about the event itself, but the event and the event [sic] from a more personal view.

This diary tries to present a small glimpse into the Ramadan experience.

4:30 a.m. - The alarm goes off to wake my wife and I up to start the new day. We eat some breakfast, take our respective sets of pills, then brush our teeth. The break of dawn doesn't begin until 5:45, but we stop all eating and drinking ten minutes earlier to make sure that, by 5:45, any remaining food or liquid in our mouths will have been swallowed.

This is my eleventh Ramadan; the first time I fasted for Ramadan was back in 2000. I had reverted to Islam only a few months earlier so, when I approached some friends at the mosque and asked them how I should prepare for fasting, they correctly advised me, "You don't." There is no correct way to prepare for fasting; you just plunge ahead and do it. The first four days of my fast were excruciatingly painful. My stomach had never gone through a full day without any food. On the fifth day, my stomach started to understand that there was not going to be any meals until supper, so the hunger pains began to let up. However, I still dealt with the issue of thirst, especially for the next nine days or so, when I ultimately discovered that the best thing to do was to keep my mouth shut, literally. Talk as little as possible (not always possible for a teacher), and breathe primarily through my nose. After that, fasting became easier. That first year, I lost a lot of weight, forcing me to buy a new, smaller belt during the middle of the month.

Fasting is about depriving one's self of some of the basic physiological necessities of life. But when one doesn't feel any hunger pangs or thirstiness during Ramadan, as I rarely do anymore, other issues come to the forefront. In recent years, I have begun to notice "themes" during Ramadan, spiritual lessons regarding different subjects that have tied into Ramadan. Ramadan is a time when there is an emphasis on feeling empathy for those who are less fortunate than ourselves. In the last few years I had had some relatively minor health issues to deal with during Ramadan (severe head aches toward the end of the day, and sticky mucus at the back of my sinuses that gave me some difficulty in breathing early in the morning). These discomforts have reminded me of those people who have little or no access to health care, something that perhaps some people take for granted, but an issue that can become the focal point of other people's lives. This year's theme has centered around family, as I suspected it would. With the sudden passing of my father-in-law earlier this year, my wife's family has worked to give more emotional support to some of the family members who have taken the loss of "Abah" the hardest.

One aspect about Ramadan that many non-Muslims don't grasp is the close connection there is between fasting and zakat, the giving of charity, which is another pillar of Islam. The two are closely connected in that both are about purification. Fasting helps to purify the body, while zakat helps to purify one's wealth. In Islam, income and wealth need to be "pure," meaning that the source or manner in which the wealth and income has been obtained must be halal. Muslims often work through moral quandaries in deciding whether to take certain jobs: Can she work as a cashier when the grocery store sells pork and alcohol? Can he work in a hotel that is attached to a casino? Can she become a teller at a bank that relies upon interest for its primary source of revenue? To help purify that money, Muslims donate some of their personal wealth each year to help the poor.* In Singapore, it is not uncommon to see people or even businesses donating food to the poor as part of their effort to give charity. (The most common food given away here is rice porridge with chicken; however, one year, I walked through a shopping center where a business was about to give out fried chickens to a long queue of people who were waiting to take some home for their dinner that night. That was one of the few times recently where I grew hungry during the day - the smell of all that chicken was very strong.)

In many countries with significant Muslim populations, the month of Ramadan has become commercialized although, at least here in Singapore, that degree of commercialization is nowhere near the level of the American Christmas season. Some countries increase the number of cooking shows and "crazy soap operas" on television (as an Internet friend living in the UAE put it). In Singapore, the commercial side of Ramadan means shopping in the Malay Village section of Geylang and Sims Roads. The difference between the Christmas and Ramadan shopping seasons, though, is that Muslim shoppers aren't necessarily looking for gifts to give. In Singapore, at least, gifts are only given to children during the Eid festivities, and the gifts are almost always some money. (I was shocked when, last year, my wife's grandmother gave me a gift of money for Eid; money, if it is given to adults, is almost always for older relatives, like parents, aunts and uncles, and grandparents, who may be living on fixed incomes.) Instead, Muslim shoppers normally buy merchandise to prepare their families and their homes for Eid. Thus, apparel like color-coordinated Baju Melayus for men and Baju Kurungs for women, home furnishings (curtains, cushion covers, rugs, etc.), and all sorts of traditional cookies are some of the most popular items sold at the Ramadan markets.

But ultimately, Ramadan is a religious observance, in which mosques become a little more crowded for all of the prayers other than the Friday noon congregational prayer (which remains consistently full year-round). In Singapore, evening tarawih prayers are often conducted at housing block void decks because there is not enough space in the mosques to accommodate everyone who wishes to perform them. Religious talks are often given publicly, some of which are broadcast on television, as well as Qur'an recital competitions. The hope of every Muslim during Ramadan is that each of their daily fasts are accepted by Allah (swt), in addition to all of the good deeds that they may have performed.

7:12 p.m. - I had actually fallen asleep on the bed late in the afternoon when my wife rushed into the bedroom. "Wake up! The adhan is playing!" she said as she handed me a glass of Coke Zero (not the traditional drink to break one's fast with ;) ). I swallowed a little bit of the pop while giving a prayer of thanks for having made it through another day in Ramadan. A few minutes later, my wife and I ate our dinner for the evening.

* The percentage varies depending upon the type of asset that is "zakatable," but for most Muslims who live in cities, the percentage tends to be 2.5%. Also, various assets are subject to zakat, while others are not, such as family homes. The calculations to determine zakat can become rather complex, depending upon what the person owns. BTW, zakat is a wealth tax, not an income tax.

Mosques and Suraus

2010-08-19T00:04:00.000+08:00

There has been some discussion on the Internet regarding the Park 51 community center (aka the "Ground Zero Mosque") as to whether the prayer space in the community center will be a mosque or not. This question has devolved into one even more basic: what is the difference between a mosque and a prayer space, such as one might find in a building that is not considered to be a mosque? This is my answer:

The distinction is somewhat hazy, but there is some distinction between mosques and other places in which we Muslims pray. Generally speaking, mosques are capable of holding more than 40 people (the minimum number of Muslims required for jumu'ah, the Friday congregational prayers), have a mihrab (the central niche that points the direction toward Makkah) and minbar (the pulpit from which the sermon is spoken from during jumu'ah), and normally performs all prayers with an imam present, including jumu'ah.

Here in SE Asia, we call a non-mosque facility a surau. A surau differs from a mosque in that it usually cannot fit 40 or more people in the facility*, may or may not have a mihrab, never has a minbar, and has no imams attached to the facility. They are used only for individual prayers and never for congregational prayers. (If two or more people happen to be at the surau at the same time, they may choose to pray together, but that's not considered congregational prayer.)

The Park51 facility may or may not be a mosque; it would at the very least be a surau. The key question from a Muslim perspective is, will jumu'ah be done there with the imam physically present? If yes, then it would be a mosque; if no, then it's only a surau.

* I've used several suraus over the years, the smallest of which was located in an Ikea store here in Singapore. That surau was big enough to fit in four people praying together at the absolute maximum.

On Shari'ah and American Politics

2010-06-18T11:24:00.001+08:00

Recently, Oklahoma state senator Rex Duncan proposed "a ballot measure that would prohibit courts from considering international or sharia law when deciding cases. He says the measure is a 'preemptive strike' against 'liberal judges' who want to 'undermine those founding principles' of America." The proposition is a glaring example of wingnuttery at its worst but, to add fuel to the fire, another person asked the question, "What is 'liberal' about Sharia law?"

This is my response to that question.

Shari'ah is neither "liberal" nor "conservative." It is a codification of Islamic rules and regulations on topics that are both discussed in the Qur'an and Sunnah of the Prophet (pbuh) and on topics that are not discussed directly but are derived from fundamental principles (for example, much of Shari'ah law on Islamic finance is derived from principles such as the ban on usury (interest)). Whether Shari'ah matches up with American liberal or conservative political thought is not a concern to most Muslim jurists... or most Muslims for that matter. Muslims think of Islam as the middle path, a religion that tries to avoid the extremes. And while some positions within Shari'ah match up with what American conservatives believe in, other positions match up with what American liberals believe in.

If a liberal non-Muslim doesn't believe that Shari'ah takes "liberal" positions, they don't know Islam or Shari'ah that well. Islam believes in social justice. Islam believes in an equitable distribution of wealth within society. Islam believes in the equitable treatment of people and their human dignity. Islam believes in promoting a healthy society. Islam believes in preserving life. Islam believes in a healthy business environment ("Main Street") rather than a casino economy ("Wall Street"). Islam believes in maintaining a healthy ecosystem. (There are probably more "liberal" positions I could mention, but these seven will have to do for the moment...)

Trying to prevent Shari'ah from being used as a code of law is like trying to prevent water from doing what it does. Non-Muslims can try to channel Shari'ah away or dam it up, but Shari'ah finds its own way. Muslims use Shari'ah without the consent of non-Muslims as much of Shari'ah is simply the rules of conduct Muslims use between themselves in their day-to-day lives. It is largely only within certain issues (e.g., family issues, such as marriage, divorce and inheritance) that Muslims want to incorporate Shari'ah within the existing legal frameworks. That some non-Muslims want to prevent this from happening only speaks to their ignorance about Shari'ah and Islam.

When Giving Charity is the Right Thing to Do

2010-05-12T17:33:00.002+08:00

Giving charity to the "wrong" person is still the right thing to do. Remember this hadith the next time you fear your saudaqah will be spent only on things like alcohol or cigarettes:

Abu Hurayrah reported Allah's Apostle (may peace be upon him) as saying: ‘A man expressed his intention to give charity, so he came out with charity and placed it in the hand of an adulteress. In the morning, the people were talking and saying: “Charity was given to an adulteress last night.” He (the giver of Sadaqa) said: “O Allah, to Thee be the praise – to an adulteress.” He then again expressed his intention to give charity; so he went out with the charity and placed it in the hand of a rich person. In the morning the people were talking and saying: “Charity was given to a rich person.” He (the giver of charity) said: “O Allah, to Thee be the praise – to a well-to-do person.” He then expressed his intention to give charity, so he went out with charity and placed it in the hand of a thief. In the morning, the people were talking and saying: “Charity was given to a thief.” So (one of the persons) said: “O Allah, to Thee be the praise (what a misfortune it is that charity has been given to) the adulteress, to a rich person, to a thief!” There came (the angel to him [the giver of charity]) and he was told: “Your charity has been accepted. As for the adulteress (the charity might become the means) whereby she might restrain herself from fornication. The rich man might perhaps learn a lesson and spend from what Allah has given him, and the thief might thereby refrain from committing theft.”’
-- Found in both Sahih Bukhari and Sahih Muslim.

The Islamic Perspective on Oaths

2010-04-26T10:03:00.000+08:00

This post is in response to Aunt Arctic's diary, Have you ever taken an oath or a vow, and what d(does)id it mean to you? The notion that the French Acadians in Canada would refuse to swear an oath of allegiance before God because of the strong possibility of breaking the oath in the future is actually a very commonplace attitude in Islam. Oaths are taken very seriously among Muslims, and so we tend to be more conservative in making the type of decision that results in some sort of oath, vow or contract. In other words, we try not to bite off more than we can chew. This is one of the reasons why Muslims (both individuals and businesses) try to avoid debt: not only because of the prohibition against interest, but also to avoid breaking a contract in case of financial distress.

The Qur'an has several verses that relate to the making of oaths. Some of the more important verses are:

And make not God's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for God is One Who heareth and knoweth all things. (2:224)

God will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing. (2:225)

God will not call you to account for what is futile in your oaths, but He will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, fast for three days. That is the expiation for the oaths ye have sworn. But keep to your oaths. Thus doth God make clear to you His signs, that ye may be grateful. (5:92)

Fulfill the Covenant of God when ye have entered into it, and break not your oaths after ye have confirmed them; indeed ye have made God your surety; for God knoweth all that ye do. (16:91)

As you can see, in Islam, the breaking of oaths has strong consequences so the making of an oath is an important matter to think over. For example,

For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, God is Oft-forgiving, Most Merciful. (2:226)

Deciding to separate from one's spouse automatically requires a four month period for both the cooling off of emotions and also to determine if the wife may have conceived a child.

The strong consequences also occur in any aspect where some sort of contract is drawn up, such as a business transaction, or in a legal proceeding:

But if it gets known that these two were guilty of the sin (of perjury), let two others stand forth in their places,- nearest in kin from among those who claim a lawful right: let them swear by God: "We affirm that our witness is truer than that of those two, and that we have not trespassed (beyond the truth): if we did, behold! the wrong be upon us!"

That is most suitable: that they may give the evidence in its true nature and shape, or else they would fear that other oaths would be taken after their oaths. But fear God, and listen (to His counsel): for God guideth not a rebellious people: (5:110-11)

Likewise, a dispute between husband and wife requires the strongest of oaths and a very terrible consequence if one of the two is lying against the other:

And for those who launch a charge against their spouses, and have (in support) no evidence but their own,- their solitary evidence (can be received) if they bear witness four times (with an oath) by God that they are solemnly telling the truth;

And the fifth (oath) (should be) that they solemnly invoke the curse of God on themselves if they tell a lie.

But it would avert the punishment from the wife, if she bears witness four times (with an oath) By God, that (her husband) is telling a lie;

And the fifth (oath) should be that she solemnly invokes the wrath of God on herself if (her accuser) is telling the truth. (24:6-9)

Finally, the following verse sums up very well both the consequences to breaking one's oath and the potential rewards, insha'allah, for keeping one. (This verse has an historical background to it, but the general application remains applicable.)

Verily those who plight their fealty to thee do no less than plight their fealty to God: the Hand of God is over their hands: then any one who violates his oath, does so to the harm of his own soul, and any one who fulfills what he has covenanted with God,- God will soon grant him a great Reward. (48:10)

Cross posted at Street Prophets.

On Envy

2010-03-11T01:31:00.000+08:00

Photo source.

Narrated Abu Hurayrah: "The Prophet (peace be upon him) said: 'Avoid envy, for envy devours good deeds just as fire devours fuel or (he said) grass.'"
(Sunan Abu Dawud)

Salim narrated on the authority of his father (Ibn 'Umar) that the Apostle of Allah (may peace be upon him) said: "Envy is not justified but in case of two persons only: one who, having been given (knowledge of) the Qur'an by Allah, recites it during the night and day (and also acts upon it) and a man who, having been given wealth by God, spends it during the night and the day (for the welfare of others. seeking the pleasure of the Lord)."
(Sahih Bukhari and Muslim)

Cafeteria Muslim

2010-02-10T01:09:00.005+08:00

This is the second post in a series on several questions asked by the husband of one of my readers. The first post was "Human-Made" Rules in Islam. This post will focus on the husband's next comment: "Some [rules in Islam] are not necessary in this modern world."

To which I would first say that much of the next-to-last paragraph in my previous post is just as applicable here as it was before:

All these men over the centuries - the scholars, jurists and imams - who created the rules that Muslims follow, the vast majority of them have significant credentials in terms of their ability to render a judgment. To which I would ask you, what are your qualifications? Why should I trust your judgment? What do you bring to the table?

Who are you to decide which rules in Islam are necessary today and which aren't? But rather than rehash previous arguments, let's move on to some other concerns. First, we cannot just pick and choose which parts of the Qur'an and of Islam we're willing to accept and which parts we want to reject. The Qur'an says in verse 3:7:

He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except God. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.

The Qur'an is an all-or-nothing proposition: take all of it or you might as well not take any of it. The whole of the Qur'an comes from Allah (swt); if a person is truly a Muslim, he or she will reject nothing of the Qur'an, not one verse, not one word! Muslims believe that the Qur'an is for all mankind and for all time. The human condition has not changed significantly enough to justify creating innovations (bid’ah) in Islam. In fact, bid’ah is to be avoided at all costs; the Prophet (pbuh) said,

So if anyone makes an innovation or accommodates an innovator, the curse of Allah, the angels, and all persons will fall upon him, and Allah will not accept any obligatory or supererogatory act as recompense from them. (Sahih Muslim and Sunan Abu Dawud)

The Qur'an strongly chastised the Arab polytheists who created their own religious innovations. The Arabs had declared some foods to be halal when they were haram, and other foods haram when they were halal (see verses 6:40, 6: 138-39, 6:142-44, and 10:59). (The Arab polytheists then compounded the error by attributing the innovations to Allah (swt); that, at least, does not seem to be the case here.) But when the Qur'an says, This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion (5:4), how can any Muslim possibly justify the notion that "Some [rules in Islam] are not necessary in this modern world"? Our religion has been perfected; there is no need for superfluous changes.

Modern society may be very different from Arabian society at the time of Muhammad (pbuh), but that does not justify the rejection of various rules within Islam that may seem inconvenient to the lifestyle you want to live. The most important thing one must do, if one truly desires to be a Muslim, is to embrace Islam to the fullest extent possible:

O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy. (2:208)

Whoever submits his whole self to God, and is a doer of good, has grasped indeed the most trustworthy hand-hold: and with God rests the End and Decision of (all) affairs. (31:22)

The best way to do that is to put aside egotistical wants and desires as much as possible and to strive to be a better Muslim. This is not easy, but it's the most important thing one can do for one's self. Remember, we all face the Day of Judgment.

To be continued, insha'allah.

Update: Several posts by other writers have come out recently that touch on the topic of this post, the false notion that "Some [rules in Islam] are not necessary in this modern world." Yursil in particular has written two very interesting posts about what he terms "Suburban Capitalist Islam," which is the notion that Islam is watered down through its use as a filter of Western culture:

The situation with Muslims today is that the West defines principles (inputs), and we get a culture out of it (western culture), and then Muslims attempt to filter the result through ‘Islam’. The problem with this approach is that Islam is not just a filter of culture. It contains within it the seeds of creating new culture. ... But if Islam remains a filter, that’s all we’ll ever get. A slightly adjusted version of a culture based on un-Islamic principles.

After reading Yursil's two posts (“Suburban Capitalist Islam” – List of Beliefs and “Suburban Capitalist Islam” – Islam is not a Filter of Western Culture) it seems to me that he and I are touching on a similar issue. In both of our posts, I think we are writing about the notion of Muslims modifying Islam to suit their secular lifestyle. Yursil's case seems to be less extreme than the situation I was presented with: in the American Islam he describes, the Muslims are not necessarily rejecting parts of the Qur'an or Islam, whereas the husband of my reader apparently is. Yursil's recommendation, to move away from Western (and Eastern) culture in favor of Islamic culture, is a step in the right direction.

I would also encourage my readers to check out Naeem's Scourge of Secular Capitalist Islam - Part 1, which was written as a response to Yursil's posts.

"Human-Made" Rules in Islam

2010-01-29T00:22:00.004+08:00

Recently, one of my readers has asked me to answer some questions her husband has asked of her. Based on the questions she submitted and several other e-mails she has sent to me, her husband, a European convert to Islam, appears to be a lukewarm Muslim at best. (I do realize that I'm only hearing from one-half of this couple; in fact, this woman has asked me to meet her husband face-to-face, but my schedule in the evenings and on the weekends at this time makes such a meeting very difficult to arrange.) She has asked me, instead, if I would post my answers to her questions on my blog, so I'm going to address each question separately as time permits, insha'allah.

Here is her e-mail:

Here are among the questions my husband always ask me
1) He said some of the rules in Islam are actually human-made. Some are not necessary in this modern world. For instance: the hijab for ladies, abolution before prayers, prayers with the necessary standing rules.. (sometimes I adapt the prayer accordingly like when we were on traveling). Also the importance to eat halal food ( for him only pork is haram, but all others should be halal like chicken, meat eventho it is not slaughtered by muslim)

"He said some of the rules in Islam are actually human-made."

My answer: Of course; so what? My initial thought was, the Prophet Muhammad (pbuh) created a number of "rules" that we Muslims follow; he was a man, like us. Thus, yes, some of the rules in Islam were created by a man. "But," my wife says, "the Prophet (pbuh) was also guided directly by Allah (swt) and the angel Jibril; in that regard, he wasn't like other men." To which I most wholeheartedly agree. However, even if we set the Prophet (pbuh) aside as a special case (which, obviously, he was), many men - scholars, jurists, imams - over the centuries have defined and refined "the rules in Islam" (regardless of whether one classifies them under fiqh or shari'ah) that Muslims live under.

However, just because these rules are made by men doesn't invalidate them. There are several reasons for this. First, the vast majority of men who have created rules have done so based upon the guidance of the Qur'an and Sunnah. In order for any rule in Islam to be valid, there has to be justification for the rule; that justification almost always comes from the appropriate Qur'anic ayat and/or ahadith from the Prophet's (pbuh) Sunnah. Secondly, even though individual men may have different opinions regarding a specific issue, the rules Muslims follow are based upon a consensus (ijma) of opinions. Extreme opinions are noted but rejected in favor of the majority opinion; likewise, as the Prophet Muhammad (pbuh) said, "My community will never agree upon an error." So a human-made rule in Islam is not necessarily invalid simply because it came from a man or men.

Two other points I'd like to raise: All these men over the centuries - the scholars, jurists and imams - who created the rules that Muslims follow, the vast majority of them have significant credentials in terms of their ability to render a judgment. To which I would ask you, what are your qualifications? Why should I trust your judgment? What do you bring to the table?

And secondly, don't you see the hypocrisy inherent in your own statement? You apparently think that something is wrong if the rules in Islam are human-made, but then you go ahead and make up your own rules! Ridiculous!

To be continued, insha'allah.

The Thorn

2010-01-08T00:50:00.001+08:00

Photo Source.

Whatever hardship a Muslim faces - even if it as minor as the prick of a thorn - Allah (swt) makes it an atonement for his sins. (Sahih Bukhari and Muslim, and Malik's Muwatta)

Is Life Fair?

2009-12-17T01:08:00.001+08:00

This is another of my comments from over at Street Prophets, where a person asked the question, "Is life fair?" This is my initial comment to the diary:

The Qur'anic perspective is: good things happen to bad people, and bad things happen to good people; both are tests.

Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, Who say, when afflicted with calamity: "To God We belong, and to Him is our return." (2:155-56)

Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs. (3:186)

Nor strain thine eyes in longing for the things We have given for enjoyment to parties of them, the splendor of the life of this world, through which We test them: but the provision of thy Lord is better and more enduring. (20:131)

Every soul shall have a taste of death: and We test you by evil and by good by way of trial. to Us must ye return. (21:35)

In the first set of verses, 2:155-56, the response, "To God We belong, and to Him is our return," is what Muslims say upon learning of the death of a person. Death, of course, is another test, not only for the person who is dying (assuming he or she knows he/she will be dying soon), but for the people around that person, whether related or not. Indeed, people might be afflicted with some test, not so much that they themselves are being tested, but the other people around them. There is another passage in the Qur'an, where the Prophet Abraham (pbuh) prays,

"Our Lord! Make us not a (test and) trial for the Unbelievers, but forgive us, our Lord! for Thou art the Exalted in Might, the Wise." (60:5)

Muslims believe that Allah (swt) has His plan, but that we are not privy to it. For example, I suspect that the German Holocaust of the Jews was quite possibly a test to both the Germans and the Jews and, likewise, right now, the Jews and the Palestinians are being tested as well. (And we observers on the outside of that conflict may also be currently being tested, to see how we react to the suffering going on.) From this perspective, I believe that thinking of events in the life of an individual or community as being tests helps to sharpen one's moral judgments; i.e., what is the morally correct thing to do or say under the various circumstances? If you are Oskar Schindler, do you help save the lives of your Jewish workers or do you ignore them while collecting your steamer trunks' full of cash? Do you weep over the thought that you could have sold your Nazi membership pin to save the life of one more person (the movie) or do you drive away quietly in the middle of the night with diamonds stashed in the panels of your car's doors? (According to the book, the diamonds were stolen a few days later; easy come, easy go.) Do we follow the example of the Prophet Ayyub (Job, pbuh) when we are tested?

And (remember) Job, when He cried to his Lord, "Truly distress has seized me, but Thou art the Most Merciful of those that are merciful." So We listened to him: We removed the distress that was on him, and We restored his people to him, and doubled their number,- as a Grace from Ourselves, and a thing for commemoration, for all who serve Us. (21:83-84)

On Zakat

2009-12-13T00:18:00.005+08:00

The following is a comment I wrote at Street Prophets in response to a diary on voluntary vs. "forced" charity:

In Islam there is a difference between voluntary charity and what I would call obligatory charity (as opposed to "forced"). Voluntary charity is either known as sadaqa (alms) or infaq fi sabilillah (spending in the service of Allah (swt)), whereas obligatory charity is zakat, the third of the five pillars. For most Muslims, the thought of not paying zakat is looked on with distaste because the voluntary nonpayment of zakat when one is obligated to and has the means to do so is tantamount to disbelief. Likewise, in the past, zakat was equivalent to a national tax, obligatory on all Muslim subjects of the realm, so the classical notion of zakat vs. modern income taxes is not that far off.

The thing is, Muslims were and are encouraged to pay both the obligatory and voluntary charities. It's not a question of suggesting that voluntary charity is good, obligatory charity is bad. Both are good. Paying zakat is not only for the benefit of the poor and others who are eligible to receive the money, it's actually as much for the benefit of the payer's soul. Zakat literally means "purification and growth" because the payment of zakat leads to both the purification and growth of one's soul. The act of giving zakat helps to dampen the soul's love and lust for material wealth. A hadith from Tirmidhi's collection has the Prophet Muhammad (pbuh) saying:

The trial for my ummah is wealth.

By paying zakat we both fulfill our obligation upon the rights of men (just as prayer fulfills our obligation upon the rights of Allah (swt)) and increase our concern for our fellow man.

Mapping the Muslim Mind

2009-11-01T07:56:00.003+08:00

Mike thinks in Martian -- and this gives him a different 'map.' You follow me"

"I grok it," agreed Jubal. "Language itself shapes a man's basic ideas."

"Yes, but -- Doctor, you speak Arabic?"

"Eh? Badly," admitted Jubal. "Put in a while as an army surgeon in North Africa. I still read it because I prefer the words of the Prophet in the original."

"Proper. The Koran cannot be translated -- the 'map' changes no matter how one tries. You understand, then, how difficult I found English. It was not alone that my native language has simpler inflections; the 'map' changed. English is the largest human tongue; its variety, subtlety, and irrational idiomatic complexity make it possible to say things in English which cannot be said in any other language. It almost drove me crazy ... until I learned to think in it -- and that put a new 'map' of the world on top of the one I grew up with. A better one, perhaps -- certainly a more detailed one.

"But there are things which can be said in Arabic that cannot be said in English."

Jubal nodded. "That's why I've kept up my reading."

(Robert A. Heinlein, Stranger in a Strange Land, pp. 212-13)

In the late 90s, as I studied the Qur'an more intently, I began to notice a change in my mind frame, a change in how I viewed and thought about the world, at least from a religious and ethical perspective. I knew this had come from studying the Qur'an, but I wasn't quite sure how this change came about. Then, the other day, as I began reading Toshihiko Izutsu's fascinating book, Ethico-Religious Concepts in the Qur'an, I had some insight with respect to this question.

This change in mind frame isn’t new or unique. As the above passage from Robert Heinlein’s novel, Stranger in a Strange Land, discusses, many people who learn a foreign language at an older age undergo an “overlay” of their mental “map” as they develop some fluency in the new language. This isn’t due to just the addition of new vocabulary and rules of syntax, but also from an increased understanding of the foreign culture and the very assumptions the native speakers have made about the world that they incorporated into the language. This is yet another reason for people to learn a foreign language, to develop empathy for the people and culture of the language one is learning.

Of course, unless one is very proficient in the new language, one is likely to have a less-than-perfect understanding of all the nuances in the new language (a problem that afflicts native speakers around the world, as legions of language teachers will readily attest to). Add to this any other issues that might arise in deciphering the sender’s message. As Izutsu wrote,

[I]f we are but reminded that even when we are actually reading a text in the original we tend almost unconsciously to read into it our own concepts fostered by our mother tongue, and thus to transmute many, if not all, of its key terms into equivalent terms obtainable in our native language. But if we do this, we are, in reality, doing nothing more than understanding the original text in a translation; we are, in other words, manipulating translated concepts without being aware of it.

(Toshihiko Izutsu, Ethico-Religious Concepts in the Qur'an, p. 4)

For readers of the Qur’an whose mother tongue isn’t Arabic, this paragraph describes a familiar concept: Qur’an > Translation > Interpretation. Ignoring the real bastardizations of the Qur’anic text (for example, interpreting the text according to modern political ideologies, such as Western feminism), simply reading a translation of the Qur’an may result in “mistranslations” as a result of interpreting the translation according to the meanings inherent in the reader’s mother tongue. (This is one reason why I prefer translations, such as Yusuf Ali’s, that provide various meanings for key words in the footnotes, in addition to literal translations of some phrases, when appropriate. At least with the additional definitions the reader is able to evaluate how those definitions could apply to the translated text.)

What really provoked the most thought, though, was the following paragraph:

Take, for instance, the English word 'weed.' One dictionary defines this word as 'wild herb springing where it is not wanted,' in short, an undesirable, unwanted herb. Now in the world of objective reality, that is, in the realm of nature, there is no such thing as an 'undesirable' herb; such a thing can exist only in the sight of man, who looks at the infinite complexity of natural objects, puts them in order, and evaluates them in accordance with his various purposes. The concept of 'weed' is the result of such a process of ordering, sorting out, evaluating, and categorizing. It embodies, in this sense, a particular point of view, a particular subjective attitude of the human mind.

(Toshihiko Izutsu, Ethico-Religious Concepts in the Qur'an, p. 7)

In other words, understanding is dependent upon perspective. Consider the Qur’an. The normal perspective, I would say, is that of mankind reading the Qur’an and interpreting it based upon our perspective. Mankind is the intended audience of the Qur’an, and it was written for our benefit. But the Qur’an was not written by a human intelligence. It was written by Allah (swt), whose level of intelligence and understanding are infinitely greater than our own. Likewise, the text of the Qur’an was written from His perspective, which is that of objective reality rather than that of human reality, which is both subjective and limited.

My thought, then, is that as I continued (and continue) to study the Qur’an, my change in mind frame was akin to that of an overlay from learning a foreign language. The content of the Qur’an is powerful enough that, despite having relied upon English translations and my own interpretation of the text (at least for the first few years of study), I was able to begin thinking in the way Allah (swt) intended for me to think; i.e., as a Muslim.

Muslims, then, think in the way that the Qur’an has trained us to think, which is a different (and, IMO, better) manner than that of most non-Muslims. We will never think as well as Allah (swt), even if we understood classical Arabic as a mother tongue in the way the Arabs of the Prophet’s (pbuh) generation did. Even so, despite our limitations, the closer one is able to mirror the message of the Qur’an in one’s mind* and apply Qur’anic instructions in one’s daily life, the closer one will be, insha’allah, to becoming the best Muslim one can possibly be.

* And to do this, in my opinion, requires that the individual Muslim both remove one’s ego away from his or her interpretation of the Qur’an and follow the consensus orthodox interpretation of the Qur’an.

The Questions

2009-10-01T22:39:00.004+08:00

One of the interesting things about the Qur'an is that there are a number of verses (at least 21) that I think of collectively as "The Questions." Each of the questions are framed in an "either-or" format: your answer is either one or the other. The answer to each of the questions is painfully obvious to a believer (in this case I don't think there even needs to be a distinction between Muslims, Jews or Christians). For a non-believer, I think the questions are more challenging, especially some of the more nature-oriented verses, like 56:58-9. Sperm are created within the male body, and a typical man can ejaculate over 40 million sperm at any one time; yet, how many of those sperm did we "create?" Do we have any conscious control over the creation of sperm, say, with respect to different features of a body (e.g., hair color, shape of the nose, etc.)? No, of course not. Through Allah's (swt) will, our bodies create the sperm in the way that He decides, not in how we choose.

If you know of any other "Questions" in the Qur'an that I missed, please add them in the comments.

Is the man who follows the good pleasure of God Like the man who draws on himself the wrath of God, and whose abode is in Hell?- A woeful refuge! (3:162)

Is it not (the case) that to God belongeth whatever is in the heavens and on earth? Is it not (the case) that God's promise is assuredly true? Yet most of them understand not. (10:55)

Is then one who doth know that that which hath been revealed unto thee from thy Lord is the Truth, like one who is blind? It is those who are endued with understanding that receive admonition;- (13:19)

Is then He who standeth over every soul (and knoweth) all that it doth, (like any others)? And yet they ascribe partners to God. Say: "But name them! is it that ye will inform Him of something he knoweth not on earth, or is it (just) a show of words?" Nay! to those who believe not, their pretense seems pleasing, but they are kept back (thereby) from the path. And those whom God leaves to stray, no one can guide. (13:33)

Is then He Who creates like one that creates not? Will ye not receive admonition? (16:17)

Is then the man who believes no better than the man who is rebellious and wicked? Not equal are they. (32:18)

Is he, then, to whom the evil of his conduct is made alluring, so that he looks upon it as good, (equal to one who is rightly guided)? For God leaves to stray whom He wills, and guides whom He wills. So let not thy soul go out in (vainly) sighing after them: for God knows well all that they do! (35:8)

Is it not to God that sincere devotion is due? But those who take for protectors other than God (say): "We only serve them in order that they may bring us nearer to God." Truly God will judge between them in that wherein they differ. But God guides not such as are false and ungrateful. (39:3)

Is one who worships devoutly during the hour of the night prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord - (like one who does not)? Say: "Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition. (39:9)

Is, then, one against whom the decree of Punishment is justly due (equal to one who eschews Evil)? Wouldst thou, then, deliver one (who is) in the Fire? (39:19)

Is one whose heart God has opened to Islam, so that he has received Enlightenment from God, (no better than one hard-hearted)? Woe to those whose hearts are hardened against celebrating the praises of God! they are manifestly wandering (in error)! (39:22)

Is, then, one who has to fear the brunt of the Penalty on the Day of Judgment (and receive it) on his face, (like one guarded therefrom)? It will be said to the wrong- doers: "Taste ye (the fruits of) what ye earned!" (39:24)

Is not God enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as God leaves to stray, there can be no guide. (39:36)

Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with God)? (43:18)

Is then one who is on a clear (Path) from his Lord, no better than one to whom the evil of his conduct seems pleasing, and such as follow their own lusts? (47:14)

Is it that their faculties of understanding urge them to this, or are they but a people transgressing beyond bounds? (52:32)

Do ye then see?- The (human Seed) that ye throw out,- Is it ye who create it, or are We the Creators? (56:58-9)

See ye the seed that ye sow in the ground? Is it ye that cause it to grow, or are We the Cause? (56:63-4)

See ye the Fire which ye kindle? Is it ye who grow the tree which feeds the fire, or do We grow it? (56:71-2)

Is then one who walks headlong, with his face groveling, better guided,- or one who walks evenly on a Straight Way? (67:22)

Is not God the wisest of judges? (95:8)

Ramadan Reminders

2009-09-09T01:39:00.004+08:00

The following came from the Surah Yasin group at Facebook. This is a very nice set of reminders for us Muslims to act upon as we enter the final days of this month of Ramadan:

Rasullulah (pbuh) said, "The dua of a fasting person is not rejected" (Bayhaqi).

He also stated, "The dua of a fasting person at the time of Iftaar is accepted." (Abu Dawood).

Rasullulah (pbuh) said, "Do four things abundantly, two to please your Lord, and two you need for yourselves.

"Things to please your lord:

1. Say La illaha ill Allah abundantly
2. Do Istigfar (seek repentance)

"Things you need for yourself:

1. Ask Allah for Jannah (heaven)
2. Ask Allah to protect you from Janhannam (hell)"

Many individuals see no benefit in asking for the protection from Jahannam if they already ask for Jannah. It is our aqeeda (creed) and belief that an individual may have to spend time in Jahannam in order to be purified from his sins so he may enter Jannah. Jannah is pure and only the pure are allowed to enter.

There is a hadith narrated by Rajab al-Hambali's in Lata'if al-Ma'arif: "A person who does dhikr (the remembrance of Allah (swt)) during Ramadan is forgiven. And a person who asks Allah (swt) in Ramadan will not fail [Allah will give him what he wants]." Therefore do as much dhikr as one can.

Reference:
Shaykh Abdur Raheem ibn Dawood Limbada

My Tafsir on Surah Fussilat (41):9-12

2009-08-27T13:37:00.000+08:00

"The Bible was written to show us how to go to heaven, not how the heavens go." - Cardinal Cesar Baronio (1598), as cited by Galileo Galilei

A couple days ago, I received a comment from a certain someone who asked about verses 41:10-12 in the Qur'an. This person is apparently under the impression that the Qur'an is suggesting that the Earth was created first in all the universe before anything else (including the stars). I told him that the verses were analogical, but I wanted to expand on the point further. Below are the relevant verses (41:9-12):

Say: Is it that ye deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds.

He set on the (earth), mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (Sustenance).

Moreover He comprehended in His design the sky, and it had been (as) smoke: He said to it and to the earth: "Come ye together, willingly or unwillingly." They said: "We do come (together), in willing obedience."

So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge.

First, I'm amused that verse 41:9 was skipped in the certain someone's original comment, if only because we both that he's become a self-proclaimed apostate. So, unless he's changed his mind and come back to a state of Islam (insha'allah), I'd say that his answer to the first question is "no." (Astaghfirullah!) Regardless...

The thing about the remaining verses, 41:10-12, is that they follow a specific sequence. This sequence was done with the original recipients of the Qur'an in mind, that being the early Muslim community and the Jahiliyyah-era Arabs (this surah, Fussilat, being revealed in the later Makkan period). As any good writer knows, you write to the level of your audience. Verse 41:9, for example, talks about the creation of the Earth, but Allah (swt) uses concepts that the audience at the time of the revelation would have understood; i.e., it took two of His days to complete. He, Allah (swt), didn't talk about things like the nebular hypothesis of solar system formation or protoplanetary disks. That sort of thing would have been far above the heads of the original recipients of the Qur'an.

So He followed a specific sequence that could be understood. Verse 41:10 first discusses the earth, the mountains, and the necessary chemicals - including water - that were needed to support life (once again, written in a way that could be understood by the original recipients). This verse came first, IMO, because everyone knows what the Earth is and would have asked a question like "How was the Earth made?" at some point in their life. The following verse, then, would be the next logical question: "How was the sky made?" And, finally, verse 41:12, completes the sequence by discussing the heavens and the stars. These verses were written in an order that is completely natural from the perspective of a human: we look down at the ground and then progressively higher, into the sky and then up to the heavens.

The mistake is to assume that these verses show the actual sequence of creation. Like the quotation at the top of this post, the Qur'an was written to show us how to go to heaven, not how the heavens go. These four verses were revealed not to provide a scientific proof, but to discuss how the Earth, sky and heavens were created in a manner that a people with a lack of scientific knowledge could understand.

Wa allahu alim. (And God knows best.)

The Meaning of the Word "Halal"

2009-05-18T08:45:00.003+08:00

We Muslims use the word halal on a daily basis, using it normally to describe various foods, drinks or behaviors that are acceptable ("legal") in Islam. However, for those of us whose mother tongue isn't Arabic, we may miss out on some of the deeper meanings of even familiar words that have made their way into English language discourse about Islam between Muslims and even non-Muslims.

One such word is halal, which, as we Muslims know, means "that which is allowed, permitted or permissible, legal, licit, legitimate." But did you know that it also means "to loosen a knot?"

Hallun originally meant to untie a knot. In Surah Ta Ha, 20:27, Moses (pbuh) asks Allah (swt) to "loosen the knot from my tongue." Apparently, Moses (pbuh) was a stutterer, and was asking for Allah's (swt) help in order to be able to speak more clearly when facing off against Pharaoh.

Halaltu was used to express the idea of untying knots of the luggage to stop on a journey. Likewise, the second half of verse Ibrahim 14:28 (wa ahallu qawmahum darul bawaar) meant that the kufran caused their people to alight in the house of perdition:

Hast thou not turned thy vision to those who have changed the favor of Allah into blasphemy and caused their people to descend to the House of Perdition?-

Likewise, someone who unties his ahraam after the hajj is said to have become halal: "But when ye are clear of the sacred precincts and of pilgrim garb (wa idha halaltum), ye may hunt..." (fas-Taadoo; see Surah al-Ma'idah 5:2).

Another passage that refers to halal is Surah al-Ahzab 33:50, which reads in part, "We have made lawful to thee thy wives..." (inna ahlalna laka azwajaka). The husband is haleel and the wife haleela. They are haleels to one another.

So how does halal relate to food? While halal-uqdah means untying (i.e., solving) a (problematic) knot, the expression metaphorically refers to the slaughtering of an animal when the "knot" of its neck is "untied," thus becoming permissible to eat.

(Based upon pp. 141-42 of Muhammad Umar Chand's book, Halal and Haram: The Prohibited and the Permitted Foods and Drinks According to Jewish, Christian and Muslim Scriptures.)

What is Riba?

2009-05-08T23:37:00.003+08:00

This post is primarily based upon a comment I wrote over at Jay Solomon's blog, The Zen of South Park:

This is one of the trickier questions in Islamic finance. As Jeffrey Harding pointed out in his recent article, The Money That Prays, the definition of riba is problematic, especially for non-Muslims:

After a long study of Islamic finance, the anthropologist Bill Maurer couldn’t settle on ‘interest’ as the perfect translation: it seemed clear at first but became streaky as he looked closer. ‘Usury’ is the obvious alternative, but are we to rely on the older sense of the term – any charge, however small, for the use of borrowed money – or on the way it’s understood today, as extortionate interest only? Wilson, a professor in the School of Government and International Affairs at Durham who is intrigued by ‘the influences of religious belief on economic behavior’, holds that riba is usury in the first sense. That’s the view of most practicing Muslims; it seems to echo the meaning of the word in Deuteronomy, where Moses instructs the people of Israel not to lend to their own kith and kin at a rate: ‘Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury.’ Very close to ‘interest’ after all then. Yet if, like Melanie Phillips, you believe Islamic banking in the UK merely hastens the day when a green flag is raised over Westminster, it’s important to think of ‘usury’ in the later sense, in order to insist that Muslim law is either deluded or deceitful: ‘The whole issue of sharia finance,’ Phillips wrote last year, ‘is based on a fabrication . . . sharia does not proscribe interest. It proscribes usury.’

Phillips, a known Islamophobe, would obviously want riba to be "usury" in the modern sense, an excessive interest rate. However, Phillips is not an Islamic scholar by any stretch of the imagination. Riba, in my opinion, is any amount of interest, even one cent above the amount of principal. Consider the following ahadith:

Narrated Abu Salih Az-Zaiyat:

I heard Abu Said Al-Khudri saying, "The selling of a Dinar for a Dinar [gold], and a Dirham for a Dirham [silver] (is permissible)." I said to him, "Ibn 'Abbas does not say the same." Abu Said replied, "I asked Ibn 'Abbas whether he had heard it from the Prophet s or seen it in the Holy Book. Ibn 'Abbas replied, "I do not claim that, and you know Allah's Apostle better than I, but Usama informed me that the Prophet had said, 'There is no riba (in money exchange) except when it is not done from hand to hand (i.e., when there is a delay in payment).' " (Bukhari: 3.34.386)

Abu Salih reported: I heard Abu Sa'id al-Khudri (Allah be pleased with him) said: Dinar (gold) for gold and dirham for dirham can be (exchanged) with equal for equal; but he who gives more or demands more in fact deals in interest. I sald to him: Ibn 'Abbas (Allah be pleased with them) says otherwise, whereupon he said: I met Ibn 'Abbas (Allah be pleased with them) and said: Do you see what you say; have you heard it from Allah's Messenger (may peace be upon him), or found it in the Book of Allah, the Glorious and Majestic? He said: I did not hear it from Allah's Messenger (may peace be upon him). and I did not find it in the Book of Allah (Glorious and Majestic), but Usama b. Zaid narrated it to me that Allah's Apostle (may peace be upon him) said: There can be an element of interest in credit. (Muslim: 10.3876)

Ubaidullah b. Abu Yazid heard Ibn 'Abbas (Allah be pleased with them) as saying: Usama b. Zaid reported Allah's Apostle (may peace be upon him) as saying: There can be an element of interest in credit (when the payment is not equal). (Muslim: 10.3877)

Ibn 'Abbas; (Allah be pleased with them) reported on the authority of Usama b. Zaid Allah's Messenger (may peace be upon him) as having said this: There is no element of interest when the money or commodity is exchanged hand to hand. (Muslim: 10.3878) [In other words, what is known as a spot transaction.]

What I find interesting is that riba applies even to material goods. Consider:

Abd Sa'id reported: Bilal (Allah be pleased with him) came with fine quality of dates. Allah's Messenger (may peace be upon him) said to him: From where (you have brought them)? Bilal said: We had inferior quality of dates and I exchanged two sa's (of inferior quality) with one sa (of fine quality) as food for Allah's Apostle (may peace be upon him), whereupon Allah's Messenger (may peace be upon him) said: Woe! it is in fact usury; therefore, don't do that. But when you intend to buy dates (of superior quality), sell (the inferior quality) in a separate bargain and then buy (the superior quality). And in the hadith transmitted by Ibn Sahl there is no mention of" whereupon". (Muslim: 10.3871)

Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, "Will you come to me so that I may serve you with sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house that in which the Prophet entered?" Then he added, "You are In a country where the practice of riba (i.e. usury) is prevalent; so if somebody owes you something and he sends you a present of a load of chopped straw or a load of barley or a load of provender then do not take it, as it is riba." (Bukhari: 5.58.159)

In the first hadith, the excess quantity of dates traded (the inferior quality dates) was riba and therefore haram; even an equal trade of inferior for superior dates would be haram as the quality of the two sets of dates would not have been equal. Thus, a halal transaction is two sided, the sale of the inferior dates for cash first, the purchase of the superior dates for cash second.

The second hadith is even more interesting for how commonplace this custom is. "I owe you, and I'm repaying my debt to you, but let me also give you this gift to make up for the fact that I owed you the repayment (and maybe I was late in making payment)." Sound familiar? That's riba, too.

Shaitan as the Wolf

2009-05-05T08:39:00.002+08:00

I came across this one hadith I was unfamiliar with, and found it of interest:

Transmitted Ahmad. Narrated Mu'adh bin Jabal (r.a.): "Allah's Messnger (s.a.w.) said: 'Verily Satan is the wolf of a man just as the wolf is (the enemy) of a flock. He seizes the solitary sheep going astray from the flock or going aside from the flock. So avoid the branching paths; it is essential for you to remain along with the community.'" (Mishkat [1/184])

The Qur'an and Sunnah of the Prophet (pbuh) warn us against the dangers of bida and internal division (forming sects and denominations). Those who complain that the "gates of ijtihad" need reopening should reconsider their beliefs. To continue the analogy of the hadith, it is better to be alive, even if one is a "herd animal," than dead, being feasted upon by Shaitan.

Wa Allahu 'alim.

The Hadith of the Whale

2009-04-29T00:33:00.002+08:00

I was doing some research tonight on various foods that are halal, and came across some ahadith I was unfamiliar with. The Prophet Muhammad (pbuh) had sent out a military expedition of three hundred men, led by the Abu Ubaida, that came across a dead whale on a sea coast. While land animals that are already dead (maitah, not having been slaughtered) are haraam, animals from the water that happen to be dead are still considered halal. The Prophet (pbuh) is reported to have said of the sea, "Its water is pure and its dead are permissible." Below is the most complete of the three ahadith:

Sahih Muslim, Book 021, Number 4756:

Jabir reported: Allah's Messenger (may peace he upon him) sent us (on an expedition) and appointed Abu 'Ubaida our chief that we might intercept a caravan of the Quraish and provided us with a bag of dates. And he found for us nothing besides it. Abu Ubaida gave each of us one date (everyday). I (Abu Zubair, one of the narrators) said: "What did you do with that?" He said: "We sucked that just as a baby sucks and then drank water over that, and it sufficed us for the day until night. We beat off leaves with the help of our staffs, then drenched them with water and ate them. We then went to the coast of the sea, and there rose before us on the coast of the sea something like a big mound. We came near that and we found that it was a beast, called al-'Anbar (spermaceti whale). Abu 'Ubaida said, 'It is dead.' He then said: 'No (but it does not matter), we have been sent by the Messenger of Allah (may peace be upon him) in the path of Allah and you are hard pressed (on account of the scarcity of food), so you eat that.' We three hundred in number stayed there for a month, until we grew bulky. He (Jabir) said: 'I saw how we extracted pitcher after pitcher full of fat from the cavity of its eye, and sliced from it compact piece of meat equal to a bull or like a bull.' Abu 'Ubaida called forth thirteen men from us and he made them sit in the cavity of its eye, and he took hold of one of the ribs of its chest and made it stand and then saddled the biggest of the camels we had with us and it passed under it (the arched rib), and we provided ourselves with pieces of boiled meat (especially for use in our journey). When we came back to Medina, we went to Allah's Messenger (may peace be upon him) and made a mention of that to him, whereupon he said: 'That was a provision which Allah had brought forth for you. Is there any piece of meat (left) with you, so that you give to us that?' He (Jabir) said: 'We sent to Allah's Messenger (may peace be upon him) some of that (a piece of meat) and he ate it.'"

The Danger in Damning Someone to Hell

2009-04-19T16:08:00.003+08:00

Narrated Abu Huraira: 'I heard Allah's Messenger saying: "There were two fraternal persons among the Children of Israel. One of them was engrossed in committing sins while the other was devoted to worship. The devotee used to see his fellow committing sin and advise him: 'Desist from doing so.' One day when he found his fellow committing sin, he said to him: 'Avoid it.' He fellow said: 'Leave me alone. Have you been sent out as a vigilant on me?' The devotee said: 'By Allah, He will neither forgive you nor admit you to Paradise.' When they died, they were gathered before the Lord of the Worlds. Allah asked the devotee: 'Were you assured of knowing Me or were you having power over what was in My Hands?' Then He said to the sinner: 'Go and enter Paradise by My Mercy,' and ordered the angels about the devotee: 'Lead him to Hell.'"'

After narrating the Hadith, Abu Huraira commented: "By Him in Whose Hand my soul is: One word spoken by the devotee ruined his good deeds in the world as well as in the Hereafter."

-- From "110 Ahadith Qudsi: Sayings of the Prophet Having Allah's Statements"

Ibrahim (pbuh) and the Birds

2009-04-18T08:00:00.004+08:00

Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because God had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death". Said Abraham: "But it is God that causeth the sun to rise from the east: Do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth God Give guidance to a people unjust.

Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! how shall God bring it (ever) to life, after (this) its death?" but God caused him to die for a hundred years, then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: (Perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: And that We may make of thee a sign unto the people, Look further at the bones, how We bring them together and clothe them with flesh." When this was shown clearly to him, he said: "I know that God hath power over all things."

Behold! Abraham said: "My Lord! Show me how Thou givest life to the dead." He said: "Dost thou not then believe?" He said: "Yea! but to satisfy My own undertaking." He said: "Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them: They will come to thee (Flying) with speed. Then know that God is Exalted in Power, Wise."

2:258-260, Yusuf Ali Translation of the Qur'an

Jay Solomon, at The Zen of South Park, has been working his way through the Qur'an, trying to understand its meaning better. This week he focused on verses 2:258-260; the central point of his that I try to address is below:

It seems especially odd to me that someone speaking to God would then question matters that God says are so, like resurrection. It seems somewhat illogical since faith is believing without proof and Abraham already has proof of God since they’re chatting casually. Why would Abraham tell God that he has faith but that he just needs a little proof to lay his mind at ease. Needing proof is the essence of not having faith. As Jesus said, it is a wicked generation that needs signs. Not to go all Jesus quoting on anybody - I think it can be very annoying when people do that to make a point - but I do it to emphasize the notion of faith, which is Jesus’ point. You have to believe in things without being shown that they are so. Otherwise you don’t have faith.

This is my response:

I think your connection between verses 2:258 and 2:260 (faith vs. no faith) is very interesting. Personally, I don't see these two verses as being in such a black-and-white contrast; I do view them as a reaffirmation of Allah's (swt) power and ability in light of our niggling doubts.

Here's how I see these two verses. I think Ibrahim (pbuh) was an intelligent man, although he made occasional mistakes in judgment; for example, by associating the stars, moon and sun with Allah (swt) (6:74-79). In the end, he realized his errors and began worshiping Allah (swt) alone. Thus, by the time of his meeting with the king (Nimrod, according to Ibn Kathir) in 2:258, he correctly points out that the king's power is very limited, especially in comparison to that of Allah (swt).

However, as an intelligent man, he is beset by niggling doubts. I think this is a "curse" of intelligence, that we become so filled with facts and enamored with logic that our conscious and subconscious minds begin to fill us with questions about our faith. Some people lose that faith entirely; others (like me) battle time and time again with the questions. In this regard I see Ibrahim (pbuh) in a sympathetic light. I don't believe that I have no faith simply because I have doubts or questions. I believe my faith is tempered and strengthened through my internal jihad against the doubts and questions. In other words, despite the doubts and questions, my faith in Allah (swt) and Islam remains and grows stronger (and will continue to in the future, insha'allah).

So, by the time of verse 2:260, Ibrahim (pbuh) has his doubts and asks Allah (swt) for reassurance. Interestingly enough, Allah (swt) normally spurns providing such "proof," at least to unbelievers; for example:

If their spurning is hard on thy mind, yet if thou wert able to seek a tunnel in the ground or a ladder to the skies and bring them a sign,- (what good?). If it were God's will, He could gather them together unto true guidance: so be not thou amongst those who are swayed by ignorance (and impatience)! (6:35)

They say: "We shall not believe in thee, until thou cause a spring to gush forth for us from the earth, "Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water; "Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring God and the angels before (us) face to face: "Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man,- an apostle?"(17:90-93)

Ibrahim, however, is both a prophet (nabi) and a messenger (rasul) of Allah (swt), so Allah (swt) provides him with a miracle. Now the Qur'an mostly focuses on what I call lower-case miracles, the signs of Allah (swt) that permeate the universe to the point where we largely take them for granted. But in 2:260, we have an upper-case MIRACLE. Except, in Muhammad Asad's translation, you'd never know it.

In 2:259, the nameless traveler ('Uzayr/Ezra, according to Ibn Kathir) dies, is resurrected in 100 years, then is told to look at his food and drink, which remained fresh after all that time, and his donkey, which had died and was nothing more than bones. The donkey is resurrected in front of the traveller ("When this was shown clearly to him..."):

As-Suddi said, " `Uzayr observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys' nostrils, and the donkey started to bray by Allah's leave.'' All this occurred while `Uzayr was watching, and this is when he proclaimed,

(He said, "I know (now) that Allah is able to do all things,'') meaning, "I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time.'' (Tafsir Ibn Kathir)

Now the traveler knows the true power of Allah (swt). Likewise, with Ibrahim (pbuh). He says to the king in 2:258 that "My Lord is He Who Giveth life and death." But apparently he thought to himself afterwards, "Did I speak truly?" So he asks Allah (swt) for a similar demonstration in His power to resurrect the dead. Allah (swt) asks, "Don't you believe?" To which Ibrahim (pbuh) says, "Yes, Lord, but I wish to be stronger in faith."

Now Muhammad Asad's translation reads,

Said He: “Take, then, four birds and teach them to obey thee; then place them separately on every hill [around thee]; then summon them: they will come flying to thee.

Sounds simple enough. Train the birds, place them on different hills, then call them; they will all return to you. But every other translation that I've checked (Pickthall, Yusuf Ali, Hilali & Khan, Ibn Kathir) all say that the birds were killed and dismembered first! Ibn Kathir:

And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead.'' He (Allah) said: "Do you not believe'' He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.'' He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise.''

(cause them to incline towards you) means, cut them to pieces. This is the explanation of Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Al-Aswad Ad-Dili, Wahb bin Munabbih, Al-Hasan and As-Suddi. Therefore, Ibrahim caught four birds, slaughtered them, removed the feathers, tore the birds to pieces and mixed the pieces together. He then placed parts of these mixed pieces on four or seven hills. Ibn `Abbas said, "Ibrahim kept the heads of these birds in his hand. Next, Allah commanded Ibrahim to call the birds to him, and he did as Allah commanded him. Ibrahim witnessed the feathers, blood and flesh of these birds fly to each other, and the parts flew each to their bodies, until every bird came back to life and came walking at a fast pace towards Ibrahim, so that the example that Ibrahim was witnessing would become more impressive. Each bird came to collect its head from Ibrahim's hand, and if he gave the bird another head the bird refused to accept it. When Ibrahim gave each bird its own head, the head was placed on its body by Allah's leave and power. ''

What more powerful demonstration of Allah's (swt) ability to resurrect the dead could there be? Ibn Abbas is reported to have said, "To me, there is no Ayah in the Qur'an that brings more hope than this Ayah.''

The Qur'anic Version of the Stories of Ibrahim and Lut (pbut)

2008-11-20T21:36:00.005+08:00

Cross-posted from Street Prophets. Also, see the note down at the bottom of the post.

I thought I'd touch on Southern Mouth's diary Sodom and Gomorrah from a slightly different perspective. What I'm trying to show, insha'allah, are some of the differences between the stories of Lut and Ibrahim (pbut) in the Qur'an vs. what is told in the Old Testament. Some of the comments in Southern Mouth's diary made light of topics that either don't appear in the Qur'an or have a different perspective. What follows is the most significant passage in the Qur'an (11:69-83) regarding Lut, Ibrahim (pbut) and the towns of Sodom and Gomorrah, followed by some of the differences between the two holy books. I've also added two minor notes in the Qur'anic passage to clarify certain passages, highlighted in [brackets].

There came Our messengers to Abraham with glad tidings. They said, "Peace!" He [Ibrahim (pbuh)] answered, "Peace!" and hastened to entertain them with a roasted calf.

But when he saw their hands went not towards the (meal), he felt some mistrust of them, and conceived a fear of them. They said: "Fear not: We have been sent against the people of Lut."

And his wife [Sarah] was standing (there), and she laughed: But we gave her glad tidings of Isaac, and after him, of Jacob.

She said: "Alas for me! shall I bear a child, seeing I am an old woman, and my husband here is an old man? That would indeed be a wonderful thing!"

They said: "Dost thou wonder at Allah's decree? The grace of Allah and His blessings on you, o ye people of the house! for He is indeed worthy of all praise, full of all glory!"

When fear had passed from (the mind of) Abraham and the glad tidings had reached him, he began to plead with us for Lut's people.

For Abraham was, without doubt, forbearing (of faults), compassionate, and given to look to Allah.

O Abraham! Seek not this. The decree of thy Lord hath gone forth: for them there cometh a penalty that cannot be turned back!

When Our messengers came to Lut, he was grieved on their account and felt himself powerless (to protect) them. He said: "This is a distressful day."

And his people came rushing towards him, and they had been long in the habit of practising abominations. He said: "O my people! Here are my daughters: they are purer for you (if ye marry)! Now fear Allah, and cover me not with shame about my guests! Is there not among you a single right-minded man?"

They said: "Well dost thou know we have no need of thy daughters: indeed thou knowest quite well what we want!"

He said: "Would that I had power to suppress you or that I could betake myself to some powerful support."

(The Messengers) said: "O Lut! We are Messengers from thy Lord! By no means shall they reach thee! now travel with thy family while yet a part of the night remains, and let not any of you look back: but thy wife (will remain behind): To her will happen what happens to the people. Morning is their time appointed: Is not the morning nigh?"

When Our Decree issued, We turned (the cities) upside down, and rained down on them brimstones hard as baked clay, spread, layer on layer,-

Marked as from thy Lord: Nor are they ever far from those who do wrong! (11:69-83)

Points that aren't made in the Qur'an:
* Southern Mouth wrote that "Again, Abraham asked and God agreed to save Sodom and Gomorrah for the sake of 10 righteous people." As you can see, Ibrahim (pbuh) pleaded with Allah (swt) on behalf of Lut's (pbuh) people, but an exact number isn't mentioned. One assumes from verse 74 that he pleaded on behalf of all of the people.
* Likewise, JCH quotes the following: "In the final analysis there were only three righteous in Sodom, Lot and his two daughters." Again, the Qur'an doesn't say how large the family that departed is, only that they all escaped with the exception of Lut's wife.
* Grada pointed out that "After all, there are indications from the incest part of the story that he was a drunk..." In no part of the Qur'an is it suggested that Lut (pbuh) committed incest or had gotten drunk. In fact, I think most Muslims would probably argue that the former charge is an outright fabrication.

Other points:
* Southern Mouth also wrote, Personally, I found it repulsive that Lot - who was saved from the towns' destruction - offer the men clamoring at his door his two virgin daughters to do as they wanted. In some of the exegesis for the Qur'an, it is pointed out that the use of the phrase "my/thy daughters" (verses 78-9) does not necessarily refer to Lut's (pbuh) biological daughters; rather, it refers to the young women of the town, just as in modern cultures, younger men who are not relations might be called "my son" or, especially here in S'pore, older men and women who are not relations are very frequently called "uncle" or "aunty."
* Ramara wrote: Lot's wife must have been also good, since she also escaped but looked back and became a pillar of salt. In the Qur'an, Lut (pbuh) is warned (in verse 81) that his wife would turn away from him. The lure of the sinful life was too great for her to resist.
* An interesting difference between the Old Testament and the Qur'an can be found in Andrew White's comment. He quotes that Ibrahim (pbuh) "stood by them under the tree while they ate." Likewise, Lut (pbuh) "...made them a feast, and baked unleavened bread, and they ate...." And yet in verse 70, the angels don't eat of Ibrahim's (pbuh) roasted calf: But when he saw their hands went not towards the (meal)...

Note: One point that isn't discussed in this post that is very relevant to the discussion is an earlier comment I made on the original diary by Southern Mouth. There, I wrote:

Well, seeing how you brought the Qur'an into it...

The main point of this diary was my disagreement and distaste for those who preach/teach that America is on the brink of destruction because of all the sin. I read nothing in the Sodom and Gomorrah account where Abraham went to Sodom to preach their impending doom.

Well, Abraham (pbuh) didn't go to Sodom; that was Lot (pbuh). ;)

The Qur'an also teaches that nations/civilizations are "on the brink of destruction because of all the sin," although Muslims don't normally harp on such themes as you ascribe to American Christians. There are numerous passages in the Qur'an telling of the destruction of various cities, the tale of Sodom and Gommorah being only one. There are also a number of verses in the Qur'an that tell Muslims to consider the ruins of formerly inhabited cities, ghost towns, in the region, to consider the fates of those peoples. The purpose of all these stories and verses is not to gloat, so to speak, over a people's impending destruction, but to warn them of the need to repent before time runs out.

However, it's not just individuals who need to repent, but communities as well. In Islam we have two types of duties, fard al-'ayn, in which every individual is responsible, and fard al-kifaya, which is a collective duty imposed on a community. Communities are also given time to repent; if they don't, they may suffer a similar fate to individual men; i.e., a failed civilization. The immediate warning in the Qur'an was to the pagan Makkan society in which Muhammad (pbuh) was born. Essentially, Allah (swt) is trying to tell them: "Look, I want you all to repent but My patience won't last forever. There may come a time that I will give up on you because you all gave up on Me. So repent now while you have the chance." I believe that this is also the message the American Christians are trying to say as well, but they've taken a different tone and tact from how Muslims would treat the subject.

Zakat vs. Sadaqah

2008-10-22T17:59:00.002+08:00

There seems to be some confusion among non-Muslims about who's eligible to receive charity from Muslims. The quotation in question is from Al-Maqasid, the book on fiqh by Imam Nawawi (631 - 676 A.H. / 1234 - 1278 CE), who wrote:

"It is not permissible to give zakat to a non-Muslim." (Al-Maqasid, 4:13)

Not surprisingly, the quotation is being misused by Islamophobes such as Bobby Spencer and others. Their problem seems to be that they focus solely on zakat while ignoring the fact that there's also sadaqah, the voluntary charity that can be given by Muslims to anyone. What follows below is the thread of a conversation over at Daily Kos where this issue came up. The first comment was written by a person calling themselves "Berkeley Moon":

Do you know, for example, that Islam compares wealth in a society to blood in the body? It must be circulated in a healthy society/body. If too much blood is congealed in one place in the body, the body dies. The body also dies if there is too little blood in a part. It is the same with a society. Too little or too much wealth in a part of the society means the society sickens and may die.

To which "Old Man Mountain" wrote:

Interesting... Can you please quote the verse(s) that outline this concept? Thanks.

I responded:

There is no specific verse in the Qur'an... that mentions this concept; there may be some ahadith that do, although I couldn't find anything through an online search of the best of the hadith databases (USC's MSA website). However, you can find the concept fleshed out in The Secret of Islam, pp. 17-18.

To which "Old Man Mountain" replied:

That link appears to outline... the justification for zakat tax. Now I've done some reading up on this in the meantime, and it seems that although there are some exceptions (like if there is potential to make a convert), by and large...

"It is not permissible to give zakat to a non-Muslim" (Al-Maqasid, 4:13).

I'm just an old guy, sometimes grumpy, but I just don't see what is so "beautiful" about that - unless of course one is a Muslim. I must say the teacher above sure makes it sound flowery.

And here is my latest (and, insha'allah, last) response:

I think part of the problem... is that there's a lot more to this topic than what you've read. First, the passage I linked to used the analogy of wealth in a society to blood within one's body with respect to zakat; however, the passages where I'm familiar with this analogy are normally on the topic of Islamic business practices. The use of this analogy is applicable to both areas.

Next, the quotation you used, "It is not permissible to give zakat to a non-Muslim." (Al-Maqasid, 4:13), is from a book on fiqh or Islamic jurisprudence. It's not a quotation from the Qur'an, if that's what you were thinking.

In Googling the quotation (because I was unfamiliar with it off-hand), I see that it's used in a negative manner by Islamophobes; what I don't see is that these same people don't have a more full understanding about charity within Islam. Zakat is merely one form of charity within Islam. Zakat is the compulsory charity that is required of Muslims; non-Muslims are not expected to pay any zakat whatsoever. In this regard, I don't have any problems with the idea that "it is not permissible to give zakat to a non-Muslim." It is a charity raised by and distributed back to the Muslim community.

However, zakat is only one type of charity in Islam; the voluntary, non-compulsory form of charity in Islam is known as sadaqah. Sadaqah can be given to anyone, Muslim or non-Muslim. Whereas zakat is a prescribed amount (2.5% of one's wealth), sadaqah is limitless. In Islam, even a smile is sadaqah. :) So there's more to Islamic charity than just zakat.

Jizya: Amounts Paid in the Treaties of Orihuela and Misr (Egypt)

2008-07-01T17:36:00.007+08:00

One of the complaints about Islam by Islamophobes is the issue of jizya, the tax levied on non-Muslim citizens of an Islamic state. In return for the payment of the jizya, non-Muslims were permitted to practice their faith, to enjoy a measure of communal autonomy, to be entitled to Muslim protection from outside aggression, to be exempted from military service and taxes levied upon Muslim citizens. What has never been brought up in any argument I've read against the jizya is exactly how much was paid by the non-Muslims. In another of my posts about Hugh Kennedy's book, The Great Arab Conquests (yes, I am almost finished with the book ;) ), Kennedy addresses this issue in several passages. The first passage is with respect to the Treaty of Orihuela (pp. 315-16):

We are better informed about the conquest of the area around Murcia in south-east Spain. This was ruled by a Visigothic noble called Theodemir (Tudmīr). He negotiated a treaty with Abd al-Azīz, of which the text, dated April 713 [Rajab, 94 A.H.], is recorded in several Arabic sources.

In the name of God, the Merciful, the Compassionate. This text was written by Abd al-Azīz b. Mūsā b. Nusayr for Tudmīr b. Ghabdush, establishing a treaty of peace and the promise and protection of God and His Prophet (may God bless him and grant him His peace). We [Abd al-Azīz] will not set any special conditions for him or for any among his men, nor harass him, nor remove him from power. His followers will not be killed or taken prisoner, nor will they be separated from their women and children. They will not be coerced in matters of religion, their churches will not be burned, nor will sacred objects be taken from the realm as long as Theodemir remains sincere and fulfils the following conditions we have set for him:

He has reached a settlement concerning seven towns: Orihuela, Valentilla, Alicante, Mula, Bigastro, Ello and Lorca.

He will not give shelter to fugitives, nor to our enemies, nor encourage any protected person to fear us, nor conceal news of our enemies.

He and each of his men shall also pay one dinar every year, together with four measures of wheat, four measures of barley, four liquid measures of concentrated fruit juice, four liquid measures of vinegar, four of honey and four of olive oil. Slaves much [sic; must] each pay half of this.

Kennedy continues:

This treaty is a classic example of the sort of local agreements that were the reality of Arab "conquest" in many areas of the caliphate. It is clear that rather than embark on a difficult and costly campaign, the Muslims preferred to make an agreement that would grant them security from hostile activities and some tribute. It is a pattern we can observe in many areas of Iran and Transoxania. It is interesting to note that much of this tribute was taken in kind (wheat, barley, vinegar, oil, but of course no wine). In exchange for this, the local people were allowed almost complete autonomy. Theodemir was clearly expected to continue to rule his seven towns and the rural areas attached to them. There is no indication that any Muslim garrison was established, nor that any mosques were built. Theodemir and many of his followers may have imagined that the Muslim conquest would be fairly short lived and that it was worth paying up to preserve their possessions until such time as the Visigothic kingdom was restored. In fact it was to be five centuries before Christian powers re-established control over this area. We do not know how long the agreement was in force: Theodemir himself died, full of years and distinction, in 744. It is likely that it was never formally abolished but rather that as Muslim immigration and the conversion of local people to Islam increased in the late eighth and ninth centuries, its provisions became increasingly irrelevant.

In another passage, with respect to the Treaty of Misr (Egypt), Kennedy writes (pp. 153-54):

It was probably at this time that the document known as the Treaty of Misr (Egypt) between the Muslims and the Byzantine authorities was drawn up, though the exact context of this document remains unclear. It is in many ways similar to the treaty Umar had made with Jerusalem and was presumably modeled on it. It begins with a general clause safeguarding the people their religion (millat), their property, their crucifixes, their lands and their waterways. They would be obliged to pay the jizya (tribute) every year when the rise of the Nile (ziyādat nahrihim) was over. If the river failed to rise properly, payment would be reduced in proportion. If anyone did not agree to it, he would not pay the tribute but he would not receive protection. Romans and Nubians who wanted to enjoy the same terms might do so and those who did not were free to leave.

...

In many of them [different written accounts about the treaty] the tax to be paid was assessed at 2 dinars per adult male except for the poor. Some also said that the Egyptians should provide the Muslims with supplies. Each landowner (dhī ard) was to provide 210 kilos of wheat, 4 liters of oil, 4 liters of honey and 4 liters of vinegar (but, of course, no wine). They were also to get clothing: each Muslim was to be given a woolen jubba, a burnūs or turban, a pair of trousers (sarāwīl) and a pair of shoes. It may be that many of these south Arabians had arrived very ill prepared for the coolness of an Egyptian winter.

In other words, the jizya paid per person in terms of currency was a very nominal amount. It would be like asking for a tax of one or two dollars per person; the poor, any slaves, presumably women and children would either pay a lower amount or be exempted altogether. The in-kind payments of food and clothing would cost more, but these were no doubt requested by the Arab armies because their soldiers needed the supplies. As Kennedy points out (p. 334), Arab soldiers were expected to provide their own equipment and pay for their own food. Once the payment was made, life went on as before. Muslim armies charged less in terms of the jizya if the town submitted peacefully instead of battling with the army (probably what the slave had told the people at Junday-Shapur, who quickly realized how much cheaper it would be for them to pay the tribute than to fight the Muslims; in fact, Kennedy tells of a number of cities that came to the same decision).

Jizya, then, was not the crushing tax burden one finds in ancient Greek and Roman histories. It was a relatively small amount paid by the non-Muslims; as more and more people became Muslim, the amount paid for jizya actually shrank over time. Of course, we Muslims have our own taxes (e.g., zakat).

Photo credit: A street in Lorca, Spain, by Howzey

The Conquest of Junday-Shapur

2008-06-28T20:44:00.000+08:00

Another story from Hugh Kennedy's book, The Great Arab Conquests (p. 128), this time dealing with the "conquest" of Junday-Shapur (also known as Jondisapur (p. 206) or Gundishapur), an ancient city that lies in the modern Iranian province of Khūzestān, between the cities of Dezful and Shustar.

According to this story, the city resisted vigorously until one day, to the great surprise of the Muslims, the gates were flung open and the city was opened up. The Muslims asked the defenders what had come over them, to which they replied, "You have shot us an arrow with a message that safety would be granted to us. We have accepted this and set aside the tribute payments." The Muslims replied that they had done no such thing, but after extensive enquiries they found a slave, originally from Junday-shapur, who admitted that he had indeed written such a message. The Muslim commanders explained that this was the work of a slave with no authority to make such an offer, to which the inhabitants replied that they had no means of knowing that and finished by saying that they were going to keep their side of the bargain, even if the Muslims chose to act treacherously. The Muslims referred the matter to [the Caliph] Umar, who responded that the promise was in fact binding, for "God holds the keeping of promises in the highest esteem." The moral is clear: even the promise of a slave must be respected.

Photo credit: Wikipedia/Zereshk - The interior of Masjid Jameh (Congregational Mosque) in Dezful, Iran.

Ahmad Deedat on Polygamy in Islam

2008-05-18T14:34:00.002+08:00

Note: Deedat erred when he called Jessica Hahn a prostitute, which she was not (she was a church secretary who was drugged and raped by televangelist Jim Bakkar). However, the point about Bakkar (and Marvin Gorman and Jimmy Swaggart) remains valid.

Straight Talk About Islam

2008-05-02T17:36:00.002+08:00

This blog post was somewhat inspired by Rob Wagner's post, Muslims in Danger of Losing Their Voice, in which Rob argued that non-Muslims and Muslim apostates are calling themselves "experts" on Islam, and that the media and the non-Muslim populace are being taken in by these frauds because, in their minds, the "Insta-Experts™" have "credibility." The potential problem from Rob's perspective is that we Muslims may lose our voice because no one will listen to us, preferring the frauds instead.

I had originally written as a comment to Rob's post:

It's not that Muslims are "losing our voice," per se; it's that you have an extremely gullible non-Muslim populace that's so ignorant about the subject of Islam that: (1) they can't tell which voices are authentic and which voices are not, and (2) they won't accept anything that doesn't pander to their prejudices. The con men, either going under a "progressive" Muslim banner or out-and-out declaring themselves to be apostates, gladly sell their souls for a miserable price. The shame of it all is that this sort of problem has arisen when the masses have lost their ability to think critically. In the meantime, there are plenty of Muslims, individually and collectively, who do speak out and try to mitigate the damage. But until the ignorant masses begin to make an effort to open their minds and seek real understanding about Islam, they will remain the greater fools.

Since I wrote that, back on April 25th, I've actually been rather angry at a number of groups of people and this blog post (and others, insha'allah, in the future) are going to be addressed to them. People claim to like straight talk and this is what I'm going to do, provide some straight talk about Islam. I intend to be blunt, and if you don't like it, too bad. But I do hope that this bluntness will be enough to get it through your skull that Islam and Muslims aren't what you think they are or want them to be, and that most of what you think you know are nothing but lies in the first place.

So, to start off, let's get back to Rob's post:

You're being lied to. If you're a non-Muslim and think that the only "moderate" Muslim voices are the likes of Irshad Manji, Ayaan Hirsi Ali, Tarek Fatah, Ed Hussein, Wafa Sultan or any other "progressive" Muslim or apostate, then you're a greater fool than I thought. Let me clue you in: these people do not speak for Muslims. They have zero credibility among the Muslim community. These people do not understand Islam and cannot accept Islam as it is. What they want is Islam Lite. Chrislam. Call it whatever you will, it's not ISLAM. It's religion according to their own nafs, their own ego, which is exactly what many people do when they create their own cafeteria religion, picking and choosing what they like and rejecting anything that doesn't fit into their own preconceived notions. If you want to follow your own cafeteria religion, fine, be my guest. But don't expect Muslims to do the same. Which leads to me to my next point.

Islam will never go through a "reformation." Islam doesn't need a reformation. Islam is perfect. Frankly, I don't care what non-Muslims or the "progressive" Muslims and apostates think about Islam. We practice Islam as it is meant to be practiced, not as how non-Muslims or "progressive" Muslims think it should be practiced. Don't like it? Too bad. Think Islam needs to be reformed? Too bad. Until you know and understand Islam as well as we do, we're not going to pay any attention to your criticisms or calls for "reform." Just like the progressives and apostates, you don't have any credibility among us either. You'll impress us more if you try to learn about Islam from an unbiased source. And by the time you get to the point where we think you're knowledgeable enough, you'll probably be agreeing that Islam doesn't need "reforming" as well, insha'allah.

We're not going away. We're not going home to our own countries. For many of us, we are in our own country. Nor can you stick your heads in the sand and pretend that Muslim countries don't exist by stopping all trade and contact with them, as some wingnuts have suggested. Muslims make up 20% of the world's population, and we'll keep on growing, insha'allah. We're not trying to take over the world, as many idiots claim, but we will if non-Muslims don't have babies. That's not our fault; it's yours. We're going to continue having babies whether you like it or not, insha'allah. So deal with us! Get rational, rub those brain cells of yours together, and accept a society with Muslims and Islam in it. If you can't, then you're just a bunch of cowards.

To be continued, insha'allah.

Reversion vs. Conversion

2007-10-28T10:31:00.000+08:00

I got an e-mail this morning from a man who read some of my comments on Daily Kos. He questioned why I used the word "revert" instead of "convert." Below is the comment he is referring to, which I wrote, except that he has capitalized all the times I used the word "revert":

“Yes, I'm well aware that people REVERT to Islam for petty reasons. That's not my point. My point is that Muslims would want people to have the right intention for REVERTING to Islam instead of a petty reason. In Islam, one's intention to behave in a certain way carries considerable weight, both in this life and the Hereafter. How much more forgiveness might Allah (swt) grant to one who REVERTED to Islam for His sake than for a person who REVERTED for a petty reason, like marriage or business?”

His letter:

I notice that you speak of Christians and others “reverting” to Islam and elsewhere put ‘“conversion”’ in quotation marks. Obviously you are making a point. What is it? That we once were all Muslim, and hence those who are not (really, no longer) within the dar al Islam are infidels?

And my response:

I wouldn't exactly put it the way you've described it, especially with the use of the word "infidel," which I rarely if ever use.

Some Muslims will talk about people converting to Islam, others (perhaps the majority) talk about "reverting" to Islam. I use the latter word. The reason why Muslims like me use "revert" instead of "convert" is due to some passages in the Qur'an.

The Qur'an states that mankind was brought forth before Allah (swt) long before we were born. In one particular passage, it is said that mankind swore an oath confirming that Allah (swt) is the one God:

"When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): 'Am I not your Lord (who cherishes and sustains you)?'- They said: 'Yea! We do testify!' (This), lest ye should say on the Day of Judgment: 'Of this we were never mindful': Or lest ye should say: 'Our fathers before us may have taken false gods, but we are (their) descendants after them: wilt Thou then destroy us because of the deeds of men who were futile?'" (7:172-3)

In this regard, Muslims believe that through this oath we all became Muslims prior to birth. It is after birth where we may lose our innate sense of the oneness of Allah (swt) (such as through the teachings of our parents, teachers and others). In that sense, those people who come back to Islam (such as myself) are not "converts," but "reverts."

Another explanation, by Muhammad Asad:

"According to the Qur'an, the ability to perceive the existence of the Supreme Power is inborn in human nature (fitrah); and it is this instinctive cognition - which may or may not be subsequently blurred by self-indulgence or adverse environmental influences - that makes every sane human being 'bear witness about himself' before God."

So, in this respect, yes, we were all once Muslims, but after birth some of us are taught to be other than Muslim.

Salaam 'alaikum (peace be unto you).

JDsg

An Open Letter...

2007-07-06T14:26:00.001+08:00

...to the young Muslim man at Masjid Al-Abrar:

I doubt that you know me, nor do I know who you are; however, I do have something to say to you: you were embarrassing at jumu'ah today. You know how crowded it gets at the masjid: SRO, brothers praying on the stairwell landings, praying on a hot tile roof. I was able to get a small place to sit next to you on the second floor just as the sunnah prayer was starting, right after today's khutbah. I did the sunnah prayer but noticed that you didn't - that hand phone of yours seemed more important to you. However, the prayer was, after all, only sunnah, not fard, so I can see why you might not want to do it, even though 99% of your Muslim brothers there were praying.

But then I noticed that you didn't pay attention to the duas being recited by the imam; it was that hand phone of yours again. You were playing Tetris, or some similar game, and I could only shake my head in disgust at you. Not that you noticed. You kept on playing your game until the final adhan. Then you got up like a bolt of lightning and you were all business. Up until this point I had been wondering if you were really a Muslim; I had assumed that you were but you sure weren't behaving like one. But you finished the prayer, shook my hand (which I was tempted not to touch because I was so disgusted with you by this point), and then you were out of there, once more, like the proverbial bolt of lightning.

Dude, we're here to escape from the world at large for a few brief minutes so that we can return our thoughts to our Lord and Creator. Perhaps you need to be reminded of a few ayat from the Qur'an:

(Lit is such a Light) in houses, which Allah hath permitted to be raised to honor; for the celebration, in them, of His name: In them is He glorified in the mornings and in the evenings, (again and again), By men whom neither traffic nor merchandise can divert from the Remembrance of Allah, nor from regular Prayer, nor from the practice of regular Charity: Their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly new), (24:36-7)

O ye who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly), hasten earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best for you if ye but knew! (62:9)

O ye who believe! Let not your riches or your children divert you from the remembrance of Allah. If any act thus, the loss is their own.

So my gentle advice to you is that, next week, you should put your hand phone away and pray earnestly to Allah (swt) for forgiveness. And if that's too hard, then just stay away from the Masjid so that another Muslim brother can pray on a cool carpeted floor instead of a hot ceiling tile.

Your brother in Islam,

JDsg

Jihad

2007-06-30T14:33:00.000+08:00

This is such a broad topic that it's difficult to do it justice in a relatively short answer. First and foremost, as I suspect most of you know, jihad does not mean "holy war." Literally, it means "struggle." I think this becomes apparent in a related word, ijtihad or "reasoning." As we all know from school, working through a problem can be a struggle. Those of you who are musicians should understand jihad very well as practicing music can often be a struggle. From a Muslim perspective, virtually any aspect of life can be a jihad. And this is why Muslims get rather upset when non-Muslims mistranslate jihad, because jihad is a concept far broader than many non-Muslims understand and is very highly regarded among Muslims. Fighting back against those who oppress, in Arabic, is qital, which is a completely different term (see below). Qital is part of jihad, but it is far from being the whole of the concept.

Sunni Muslims have developed a hierarchy for jihad. There is:
* Jihad of the heart/soul (jihad bin nafs/qalb) - an inner struggle of good against evil in the mind, through concepts such as tawhid (the oneness of Allah (swt)).
* Jihad by the tongue (jihad bil lisan) - a struggle of good against evil waged by writing and speech, such as in the form of dawah (proselytizing), khutbas (sermons), etc.
* Jihad by the pen and knowledge (jihad bil qalam/lim) - a struggle for good against evil through the scholarly study of Islam, ijtihad (legal reasoning), and through the sciences.
* Jihad by the hand (jihad bil yad) - a struggle of good against evil waged by actions or with one's wealth, such as going on the Hajj pilgrimage (seen as the best jihad for women), taking care of elderly parents, or political activity for furthering the cause of Islam.
* Jihad by the sword (jihad bis saif) - this refers to qital fi sabilillah (armed fighting in the way of God).

Despite the hierarchy, most Muslims think of jihad in two forms: the Greater Jihad and the Lesser Jihad. This comes from a hadith, one variation of which reads:

"Some troops came back from an expedition and went to see the Messenger of Allah Muhammad (pbuh). He said: "You have come for the best, from the smaller jihad (al-jihad al-asghar) to the greater jihad (al-jihad al-akbar)." Someone said, "What is the greater jihad?" He said: "The servant's struggle against his lust" (mujahadat al-`abdi hawah).

The lesser jihad then is the physical fighting in the cause of Allah (swt). The greater jihad is the jihad an-nafs, the struggle against our own desires, our ego. This greater jihad gets into the very heart of the concept of "struggle," because that struggle permeates our lives. As my wife is fond of saying, "We strive to be better Muslims." And that striving is jihad.

Cross-posted at Street Prophets, Daily Kos, and Dunner's.

Unity in Diversity

2007-06-07T13:08:00.000+08:00

Khutbah from the Islamic Religious Council of Singapore (MUIS)
Originally published: 3 December 2004 / 20 Syawal 1425H

Blessed Friday congregation,

On this blessed Friday, let us heighten our zeal and taqwa to Allah (swt) and let us carry all that He has commanded us to do and abstain all that He has forbidden. Let us hope that we will leave this world with deep faith in His religion.

Blessed Friday congregation,

In last week's sermon, the khatib shared on tolerance being one of the noble values that must be practiced by all those who are faithful.

This highly encouraged value can only be realized when we truly understand and trust that among the tests Allah have for us is through His diverse creations. Allah (swt) commanded in Al-Ma'idah (5), ayat 48:

"To each among you, We have prescribed a law and a clear way. If Allah had willed, He would have made you one nation, but that He may test you in what He has given you; so compete in good deeds."

Respected Friday congregation,

Diversity is a sunnah of Allah's creation. On the creation of men, we see diversity in race, culture, language and faith. Men are different in size, looks and skin color. Men too have varied interests, emotions, way of thinking, ambitions and more.

Let us look and ponder on nature. It too has its variety. The flowers and herbs have different shapes, colors and usage. The same goes for the insect life. Insects have got varied shapes, colors, sizes and abilities in managing the environment they breed in. In ecology, we see variations in weather, temperatures and seasons that follow the natural ecological cycle and Allah's will.

However, what is it that binds all of us? What is it that binds all of His creations? What is it that makes all of us the same? The thing that makes us similar is that we are all creations of Allah (swt) and we submit to the will of Allah (swt)

Dear Brothers,

Let us reflect on the beauty of Allah's creation, which are diverse in colors and beauty. It is actually a nikmat to those who wish to take opportunity of this diversity without hating nor ignoring it altogether.

This beauty in diversity needs to be protected and cherished so that it does not fall into bad hands or those schools of thought that are narrow, extreme and unbalanced, which rejects the sunnah of diversity in men's life and the universe.

Blessed Brothers,

Islam teaches us that in us acknowledging diversity, we too need to do so guided by balance and maintaining harmony amongst mankind.

Islam teaches us that all matters have their respective rights that are in line with Allah's laws and the laws of the universe. Islam teaches its followers to always be moderate in managing varying lifestyles and thinking, and not to follow one's desires blindly.

We acknowledged that the current state now is open to conflicts pertaining to differentiation in understanding. In addition to the fitnah of today's living where people are getting too liberal and taking mannerisms and pride too lightly. These have made people without pride like how Allah said in Surah Al-Ma'idah (5), ayat 49:

"And so judge among them by what Allah has revealed and follow not their vain desires, but beware of them lest they turn you far from that which Allah has sent down to you. And if they turn away, then know that Allah's Will is to punish them for some sins of theirs. And truly, most of men are rebellious and disobedient to Allah.

As we accept diversity and differences, it should not push us in giving away our identity until we get ourselves mixed up or rid of uniqueness.

Beloved Friday congregation,

In Islam we acknowledge the diversity in religion and way of life. Notwithstanding, we should manage the differences maturely and fairly so that it does not evoke any rifts. If that happens, it will be at the loss to the whole community.

The history of human civilizations has proved that there are two differences that will bring to the downfall. One is differences in behavior and, two, differences in thinking.

Islam encourages differences that promote diversity but not differences that promote disunity in the society. The differences in diversity should work together on the basis of mutual respect, strengthening and complementing one another. Islam encourages diversity in activities and thoughts, but it should not fall prey to the disintegration of ukhuwwah and social ties. In one hadith sahih narrated by Imam Bukhari, Rasulullah (saw) said:

"Do not breed hatred, jealousy and promoting ill-feeling. Be servants of Allah who are kindreds to one another, and no Muslim is to ignore a fellow Muslim for more than three days."

Blessed Friday congregation,

Cherish the diversity as a gift from Allah (swt). Administer this diversity by uniting the hearts to be self-strengthening. Make diversity a rahmat that will bring good to Islam and the lives of all humankind. Let us instill the spirit of togetherness in the hearts of Muslims and the nation and be careful with internal and external factors that are striving to disunite us from being united in diversity.

Remember that syaitan is the man's closest enemy. Syaitan are constantly striving to disintegrate the human nation from respecting one another and living harmoniously. Remember, "Syaitan is the wolf amongst human beings, and the wolf will only prey on those lost from their group."

Glossary:
Fitnah: Civil strife, war, riots.
Hadith: Reports on the sayings and the traditions of Prophet Muhammad (saw) or what he witnessed and approved are called hadith (plural: ahadith). These are the real explanation, interpretation, and the living example of the Prophet (saw) for teachings of the Qur'an. His sayings are found in books called the hadith books. Some famous collectors of hadith are Imam Al-Bukhari, Imam Muslim, Imam An-Nasa'i, Imam Abu Dawood, Imam At-Tirmizi, and Imam Majah. There are many others.
Khatib: Orator, speaker, the one who delivers the khutbah (sermon).
Nikmat: Gift, blessing, satisfaction, enjoyment, comfort, comfortable, delicious, enjoyable, grace, luxury, pleasant, sensuous.
Rahmat: Mercy, clemency.
Rasulullah: The Prophet of God, Muhammad (saw).
Sahih: Healthy and sound with no defects, used to describe an authentic hadith.
(saw): These letters are abbreviations for the words “Salla Allahu ‘Alaihi Wa Sallam,” which means, “may the blessing and the peace of Allah be upon him.” When the name of Prophet Muhammad is mentioned, a Muslim is to respect him and invoke this statement of peace upon him.
Sunnah: In this context, sunnah means a recommended practice, something that should be done but is not obligatory.
(swt): These letters are abbreviations for the words of “Subhanahu Wa Ta’ala.” When the name of Almighty Allah is pronounced, a Muslim is to show his respect to Him by reciting this. The meaning of this statement is that Allah is purified of having partners or a son.
Syaitan: The Bahasa Melayu spelling of Shaitan. Shaitan (Satan) is the source of evil in the world. He always tries to misguide and mislead people. The Qur’an states that Satan is not an angel but a member of the Jinn. His other name is Iblis.
Taqwa: The condition of piety and God-consciousness that all Muslims aspire to achieve or maintain. It can be said that one's taqwa is a measure of one's faith and commitment to God. The love and fear that a Muslim feels for Allah (swt). A person with taqwa desires to be in the good pleasures of Allah (swt) and to stay away from those things that would displease Allah (swt). He is careful not to go beyond the bounds and limits set by Allah (swt).
Ukhuwwah: Brotherhood.

Is Life Choice or Chance?

2007-06-04T10:31:00.000+08:00

The following is a comment I wrote to a diary at Street Prophets called, Is Life Choice or Chance? The diary is rather long, but I thought the crux of the diary was rather easy to answer. The block quotation below is from the original diary, and everything written below is my writing (except for the Qur'anic quotations, of course).

So why doesn't God's kindness result in a fair distribution of good things? I have no idea. I have to think that God is always trying to work with us, to give us good things, but that there are forces of evil in the world, and that those can be very destructive.

The answer is simple enough from an Islamic perspective: Allah (swt) has said numerous times (dozens of times) that He will test us in our lives and in our possessions to see who is best in conduct, because not all of us acknowledge Him in both the good times and bad. Following are a small number of ayat from the Qur'an to give a flavor for the topic:

Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, (2:155)

Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: "When (will come) the help of Allah." Ah! Verily, the help of Allah is (always) near! (2:214)

Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs. (3:186)

Thus did We try some of them by comparison with others, that they should say: "Is it these then that Allah hath favored from amongst us?" Doth not Allah know best those who are grateful? (6:53)

It is He Who hath made you (His) agents, inheritors of the earth: He hath raised you in ranks, some above others: that He may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful. (6:165)

And know ye that your possessions and your progeny are but a trial; and that it is Allah with Whom lies your highest reward. (8:28)

Among them is (many) a man who says: "Grant me exemption and draw me not into trial." Have they not fallen into trial already? and indeed Hell surrounds the Unbelievers (on all sides). (9:49)

See they not that they are tried every year once or twice? Yet they turn not in repentance, and they take no heed. (9:126)

If We give man a taste of Mercy from Ourselves, and then withdraw it from him, behold! he is in despair and (falls into) blasphemy. But if We give him a taste of (Our) favors after adversity hath touched him, he is sure to say, "All evil has departed from me:" Behold! he falls into exultation and pride. (11:9-10)

But verily thy Lord,- to those who leave their homes after trials and persecutions,- and who thereafter strive and fight for the faith and patiently persevere,- Thy Lord, after all this is oft-forgiving, Most Merciful. (16:110)

That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct. (18:7)

There are among men some who serve Allah, as it were, on the verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see! (22:11)

"That We might try them by that (means). But if any turns away from the remembrance of his Lord, He will cause him to undergo a severe Penalty. (72:17)

The Amman Message

2007-04-03T13:42:00.000+08:00

To be honest, I had not heard of The Amman Message until Abu Sinan blogged about it a few days ago. His complaint with the Amman Message deals with who gave the Message its initial push (King Abd'Allah of Jordan) and various of its signatories. However, I find Abu Sinan's reasoning comparable to throwing the baby out with the bathwater. His complaint deals not with the message itself, only with some of those people who have attached their names to the document. Personally, I looked through some of the list of signatories and found people who, IMO, are the opposite of whom A.S. is complaining about. For example, among the signatories from SE Asia are Dr. Yaaqob Ibrahim (who serves, among other duties, as Singapore's Minister-in-Charge of Muslim Affairs) and Malaysia's Prime Minister Abdallah, who is also an Islamic scholar.

But the point I should not have to stress to Abu Sinan is that we are all sinners, and that it is our intentions that matter the most. Can you judge the intentions of King Abd'Allah or some of the other signatories, Abu Sinan?

I, personally, support the Amman Message.

In the Name of God, the Compassionate, the Merciful

May peace and blessings be upon the Prophet Muhammad and his pure and noble family

(1) Whosoever is an adherent to one of the four Sunni schools (Mathahib) of Islamic jurisprudence (Hanafi, Maliki, Shafi'i and Hanbali), the two Shi'i schools of Islamic jurisprudence (Ja'fari and Zaydi), the Ibadi school of Islamic jurisprudence and the Thahiri school of Islamic jurisprudence, is a Muslim. Declaring that person an apostate is impossible and impermissible. Verily his (or her) blood, honour, and property are inviolable. Moreover, in accordance with the Shaykh Al-Azhar’s fatwa, it is neither possible nor permissible to declare whosoever subscribes to the Ash'ari creed or whoever practices real Tasawwuf (Sufism) an apostate. Likewise, it is neither possible nor permissible to declare whosoever subscribes to true Salafi thought an apostate.

Equally, it is neither possible nor permissible to declare as apostates any other group of Muslims who believes in God, Glorified and Exalted be He, and His Messenger (may peace and blessings be upon him), the pillars of faith (Iman), and the five pillars of Islam, and does not deny any necessarily self-evident tenet of religion.

(2) There exists more in common between the various schools of Islamic jurisprudence than there is difference between them. The adherents to the eight schools of Islamic jurisprudence are in agreement as regards the basic principles of Islam. All believe in Allah (God), Glorified and Exalted be He, the One and the Unique; that the Noble Qur’an is the Revealed Word of God preserved and protected by God, Exalted be He, from any change or aberration; and that our master Muhammad, may blessings and peace be upon him, is a Prophet and Messenger unto all mankind. All are in agreement about the five pillars of Islam: the two testaments of faith (shahadatayn); the ritual prayer (salat); almsgiving (zakat); fasting the month of Ramadan (sawm), and the Hajj to the sacred house of God (in Mecca). All are also in agreement about the foundations of belief: belief in Allah (God), His angels, His scriptures, His messengers, and in the Day of Judgment, in Divine Providence in good and in evil. Disagreements between the ‘ulama (scholars) of the eight schools of Islamic jurisprudence are only with respect to the ancillary branches of religion (furu') and some fundamentals (usul) [of the religion of Islam]. Disagreement with respect to the ancillary branches of religion (furu') is a mercy. Long ago it was said that variance in opinion among the ‘ulama (scholars) “is a mercy.”

(3) Acknowledgement of the schools of Islamic jurisprudence (Mathahib) within Islam means adhering to a fundamental methodology in the issuance of fatwas: no one may issue a fatwa without the requisite qualifications of knowledge. No one may issue a fatwa without adhering to the methodology of the schools of Islamic jurisprudence. No one may claim to do unlimited Ijtihad and create a new opinion or issue unacceptable fatwas that take Muslims out of the principles and certainties of the Shari'ah and what has been established in respect of its schools of jurisprudence.

Notes:
Section 1: Notice that a number of religious groups that are either offshoots of Islam (e.g., the Baha'i, the Ahmadiyya) or are quasi-Islamic groups (NOI, Submitters, etc.) are not listed among the definition of who is a Muslim. Also, insha'allah, this definition of who is a Muslim and who isn't I hope will help to defuse some of the sectarian violence between the Sunnis and Shi'a, especially in Iraq and Pakistan.
Section 3: I find this section to be the most important of the three. This section removes the ability of both extremes of Muslims, the al-Qaeda types and the Secular/Pro-regressive" Muslims, to write legitimate fatawa. The eight mathahib are the only legitimate providers of fatawa for the Ummah.

Conversions Unveiled

2007-03-17T19:39:00.000+08:00

An interesting article from Wednesday in the Milwaukee Journal Sentinel (JS) Online about the new book, Becoming Muslim: Western Women's Conversions to Islam, by Anna Mansson McGinty. Amazon's book description reads, "While Islam has become a controversial topic in the West, a growing number of Westerners find powerful meaning in Islam. Becoming Muslim is an ethnographic study based on in-depth interviews with Swedish and American women who have converted to Islam. Proceeding from the women’s life-stories, the author explores the appeal of Islam to some Western women and the personal meaning assigned to the religion. While conversion is often perceived as entailing a dramatic change in worldview, the women’s experiences point to an equally important continuity. Notably, the conversion is triggered by particular personal ideas and quests, and within Islam the women can further explore already salient thoughts. The work appeals to students in the fields of anthropology, religious studies, psychology, and women’s studies, interested in identity, conversion, and gender."

In the 1990s, when she first set out to interview women about their conversions to Islam, Anna Mansson McGinty expected to meet the wives of devout Muslims, women whose religion had come from their husbands.

But a more complex picture emerged as McGinty, an assistant professor at the University of Wisconsin-Milwaukee, began delving into the women's stories for her 2006 book, "Becoming Muslim: Western Women's Conversions to Islam."

McGinty, 35, interviewed women in her native Sweden and in the United States, and found no typical Muslim convert. Nor did she find conversions that could be reduced to a single act.

"The book's main aim," she said, "is to show that conversion is not, as many scholars have described it, a one-time event. It's a constant process. It's never-ending."

Among the nine women profiled in the book was Mariam, an American-born graduate student in anthropology who went to do field work in an oasis in northern Africa, and while in the field converted to Islam at age 25. Years later, she married a man who also was a Muslim convert.

There was Fatimah, a former Catholic who had abandoned religion in college, then, as a married mother of two, watched a documentary on nuclear holocaust that led her to embark on a spiritual quest. In the course of this quest, she would divorce her husband, convert to Islam and later marry a Muslim man.

"Becoming Muslim" (Palgrave Macmillan, 2006, $65) sheds light on how women in Islam are perceived, an issue that reflects the rift between the Muslim world and the West.

Yvonne Haddad, a professor who teaches the history of Islam and Christian-Muslim relations at Georgetown University, said a fundamental misconception about Islamic women stems from an old colonialist notion.

"There is a whole history of European colonialism," she said, "that justified the occupation of Muslim lands by saying, 'We have to save Muslim women.' "

Early Crusaders saw Muslim women in their veils and imagined they were abused by their men, hidden under cover, Haddad said.

Today the idea persists, though it is balanced by a view from the opposite side of the cultural divide.

"Muslims look at Western women as being abused by their husbands because they allow strange men to talk and flirt with the women," Haddad explained.

Negative ideas about the treatment of Islamic women, however, are not without some grains of truth.

There have been forced marriages and "honor killings" of women in certain Muslim cultures, said Marcia Hermansen, director of the Islamic World Studies program at Loyola University of Chicago, but such practices are not part of most Muslims' "everyday reality. It's not sanctioned by the religion." [Note: Honor killings are not solely a "Muslim phenomenon," but have been done by members of other religions, including Christians.]

"Under the Taliban, certainly women were hideously oppressed," said Leila Ahmed, a professor at Harvard Divinity School.

At the same time, Ahmed said, "nobody has ever asked me to explain why there have been women heads of state in Turkey, Indonesia, Pakistan and Bangladesh. How many European and American women heads of state have there been? [Note: To my knowledge, only two, the UK (Margaret Thatcher) and Germany (Chancellor Angela Merkel).]

"The extraordinary achievements and freedoms of Muslim women are simply invisible."

Hermansen pointed out that some of these heads of state were the wives or daughters of leaders, evidence in her view that "family identity trumps gender distinctions for the most part."

...

McGinty's interviews with the nine women were never intended to be a scientific survey. Instead, they offer a window into the journey toward conversion and the consequences of that decision.

One of the Swedish women told McGinty that the decision to wear the veil changed the way fellow Swedes viewed her. The woman said that strangers assumed she was an immigrant and would speak slowly, asking, "Do . . . you . . . speak . . . Swedish?"

The veil has become a powerful symbol of the complexity of Islamic conversion.

McGinty found that converts were eager to wear the veil to identify themselves as Muslim, yet also saw it as something "intimately linked to the stereotypes of Muslim women."

Some women, McGinty said, remove the veil before entering their workplaces.

Women also told McGinty that, since their conversions, people seemed to view them as boring or serious, almost discounting the possibility that they might have a sense of humor.

All of the women, McGinty said, found something in Islam that aligned to a core part of their personality.

Some found that zakat, or alms giving to the poor, which is one of the five pillars of Islam, fit a belief in social justice.

Others found in Islam a faith that spoke to their sense of religious yearning or spiritual quest.

Some of the women, she said, found that Islam allowed them to try out a new kind of femininity, one that emphasized modesty and placed value on who a woman is rather than what she looks like.

"Conversion triggers profound questions to the self," McGinty wrote in her book. "It heightens the awareness and prompts reflections of who one is, who one was, and where one is heading."

Answers for John and Mary

2007-03-12T12:52:00.001+08:00

Mary wrote: "I don’t get how Rayyan can be a doctor. Well at least a doctor with Male patients. She should only treat females."

No doubt there are some Muslim countries where there are male doctors who treat only men and female doctors who treat only women. However, this is not a universal practice around the world. In fact, I, a Muslim male, have a female Muslim doctor.

John wrote: "I have heard it said that while it is forbidden for a Muslim woman to marry a non-Muslim man, the reverse is not true. Did I understand this correctly?"

Yes, this is true; Muslim men are allowed to marry believing Christian and Jewish women per the Qur'an.

"...is the non-Muslim wife expected/allowed to continue in her own religious practices?"

The wife may continue in her religious traditions, although she will be encouraged to become a Muslim in time. Still, some do, some don't.

"Are there limits on what religions she can belong to?"

The Qur'an specifically says Christian and Jewish women. However, it wouldn't surprise me if Muslim men marry women of other religions in areas of the world where Christianity and Judaism isn't as common (e.g., South Asia).

"Would Fatima be less upset about her son studying with a ‘white’ girl than Babar was about his daughter’s study buddy?"

No, she would (or should) be just as upset. There's a hadith that says (paraphrasing) when an unmarried man and woman are in a room together alone, Shaitan is the third. In this particular episode, both Rayyan and Babar's daughter should have known better.

BTW, one thing that's grated on me a little is that Fatimah's name throughout this show is always mispronounced. Among Muslim women, "Fatimah" is pronounced "Fah-TEE-mah." Trust me on this; I know all too well. :)

The Hadith of Jibril

2007-03-08T21:22:00.000+08:00

In his recent diary, There is no god but God, Abdur Rahman wrote, "In a very important prophetic tradition, Prophet Muhammad (alaihi al-salatu wa al-salam) is reported to have said: 'Then he (the man) said, "Inform me about Ihsan..."'"

I thought this hadith was worth expanding on because it provides a very succinct description of Islamic beliefs. The tradition is known as the "Hadith of Jibril," who is also known as the angel Gabriel, and it makes up part of the first hadith in the first book of the first chapter of the sahih ahadith collection by Muslim.

A narration attributed to Umar reports:

While we were one day sitting with the Messenger of Allah, sallallahu 'alayhi wasallam ["peace be upon him"], there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him.

He sat down close by the Prophet, sallallahu 'alayhi wasallam, rested his knee against his thighs, and said, "O Muhammad! Inform me about Islam." Said the Messenger of Allah, sallallahu 'alayhi wasallam, "Islam is that you should testify that there is no deity save Allah and that Muhammad is His Messenger, that you should perform salah, pay the zakah, fast during Ramadan, and perform pilgrimage to the House [i.e., the Ka'ba], if you can find a way to it (or find the means for making the journey to it)." Said he (the man), "You have spoken truly."

We were astonished at his thus questioning him and telling him that he was right, but he went on to say, "Inform me about Emaan (faith)." He (the Messenger of Allah) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken truly."

Then he (the man) said, "Inform me about Ihsan." He (the Messenger of Allah) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Messenger of Allah) said, "The one questioned knows no more than the questioner." So he said, "Well, inform me about the signs thereof (i.e. of its coming)." Said he, "They are that the slave-girl will give birth to her mistress, that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off.

I waited a while, and then he (the Messenger of Allah) said, "O 'Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion."

Strong vs. Weak Hadith

2007-03-04T10:50:00.002+08:00

tina asked: "What makes a weak hadith and what makes a strong hadith?"

The "strength" or "weakness" of any hadith refers to the isnad or chain of transmitters of the hadith. Each hadith has an isnad that tells us who related the hadith from person to person. Each of these persons has had their life reviewed, especially as it pertains to the transmission of ahadith (the plural of hadith). For example, was that person trustworthy, how good was their memory, were they known for having created any spurious ahadith or falsifying in any way any hadith, and so on. The grading of all of the transmitters in each isnad would determine the status of the hadith, whether it is sahih (strong), hasan (fair), daif (weak), munkar (denounced), or maudu (forged).

You might find this article, The Science of Hadith of interest.

Little Mosque on the Prairie, Episode 3: The Open House

2007-02-02T10:23:00.001+08:00

Until I can find a video that's not broken into segments, this will have to do.

Questions about Islam

2007-01-27T18:08:00.000+08:00

I came across this post on the "About: Islam" forum. A man named Tim, who says he's struggling with his faith and had questions about life as a Muslim. The following is my reply:

I reverted to Islam almost seven years ago. Practicing Islam for me is a striving (jihad) to become a better Muslim. I submit to the will of Allah (swt) by trying to obey His laws and the example of the Prophet (pbuh) in all aspects of my life, to the best of my abilities. I stumble sometimes (we all do, being human), but I continue on.

What has it done in my life? What hasn't it done? :) It provides guidance for me; "the straight path," so to speak. On the one hand, Islam encourages my taqwa, my "God-consciousness," helping me to be more mindful of my relationship with Allah (swt); on the other hand, it helps guide me to live a better, more healthful life, so that I can avoid the mistakes in life that so many others make.

What makes it real to me? Islam is largely an "orthopraxic" religion, which means that we are mostly concerned with "correct practices." For example, of the five pillars of Islam, only the first, the shahadah, is more belief-oriented than a practice like the other four. (And even there, we recite the shahadah at least once in every prayer.) So, in living life as a Muslim, many of our practices makes Islam real for me.

Am I happy? Am I content? Yes, I am probably more content now as a Muslim than before. Obviously I felt a need was missing in my life that Islam filled for me (otherwise, I wouldn't have reverted). But I will also say that in the six+ years of my life as a Muslim, I've never thought at any point that I made the wrong decision. As for what waits for me in the hereafter, insha'allah, I'll go to Jannah (heaven), but that's for Allah (swt) to decide. In the meantime, I can only live my life as best I can as a Muslim.

If you're serious in your interest in Islam, I suggest that you start reading the Qur'an.

The Value of Taqwa in Our Lives

2006-12-12T15:47:00.001+08:00

Khutbah from the Islamic Religious Council of Singapore (MUIS)
8 December 2006 / 17 Zulkaedah 1427

Dear Brothers,

Let us try to achieve taqwa towards Allah (swt) in the best way that we can. Because only with taqwa can we attain happiness in our lives here and in the hereafter. Allah (swt) mentioned in surah Ali-Imran, verse 102:

“You who believe, be mindful of God, as is His due, and make sure you devote yourselves to Him till your dying moment.”

Let us look at the verse that was just mentioned. Why did Allah (swt) order us to be righteous and pious towards Him? What exactly is the importance of taqwa to the point whereby it is mentioned every single time the Friday sermon is being delivered? The answer is because, with taqwa, you will be able to find all the goodness of life here and in the hereafter.

With being pious to Allah (swt), a person will be able to gain respect, guidance and happiness, as well as Allah Almighty’s blessings. Moreover, the reminder of being pious and righteous as something vital and important has been the main message by Allah (swt), not only to us but also those before us. In surah An-Nisaa’, verse 131 Allah (swt) says:

”We have commanded those who were given the Scripture before you, and We command you, to be mindful of God. Even if you do ignore Him, everything in the heavens and earth belongs to Him, and He is self-sufficient, worthy of all praise.”

Therefore, there is no true goodness or success that we may attain in this life and in the hereafter except by first attaining taqwa. And, conversely, taqwa is the main shield for us to abstain from any badness or evil.

Because taqwa is so important in our lives, we need to know how to attain it and live life with full consciousness of Allah’s presence.

My dear brothers,

So what is taqwa? Does it mean to be “fearful,” just like most of us have understood it all this while? If that is the definition of taqwa as we have understood it, then it does not fully comply with the true meaning of taqwa as intended in the Qur’an as if there is more meaning behind it.

A simple definition of taqwa would be: to perform every act commanded by Allah, and to refrain from all things prohibited by Allah (swt)."

Looking at the meaning of the word taqwa as explained by al-Imam al-Ghazali rahimahu'llah; he has given it three meanings: they are fear, obedience, and the cleansing of oneself from all sins. As we combine these three elements into our lives, only then will we be able to leave a deep and meaningful impression.

So the question now is: how do we develop all three elements in ourselves?

Firstly: we need to know that taqwa is not achievable by simply dreaming of it. It is something that is very valuable. To achieve it, we’ll need to find the key to strengthen our taqwa. Thus, in the end, it all comes down to knowledge.

The status and importance of knowledge is very high. Only with knowledge can a person know of Allah (swt). As mentioned in the holy Qur’an:

“We shall show them Our signs in every region of the earth and in themselves, until it becomes clear to them that this is the Truth. Is it not enough that your Lord witnesses everything?” [Fussilat, 41:53]

With knowledge a person’s taqwa will increase toward Allah (swt). By knowing Allah’s greatness, we will feel that we are too small if we were to face Him. As we learn more about Allah’s blessings and love towards ourselves, our hopes to Him for more blessings will never stop. And the more we know about His promises, we will be more careful of what we do throughout our entire lives here on earth.

Secondly: It is very important that we strengthen our taqwa. It will never be achieved if not nourished and strengthened.

The strength of a person’s taqwa is related to the person’s sincerity in obeying Allah (swt) and His Messenger (saw).

Let us take a moment to look at our daily actions; are we measuring and carefully considering every act that we do? Think about what Rasulullah (saw) said in a hadith:

From Abi Hurairah (ra), he said: I heard Rasulullah (saw) say: Leave the things that I prohibit you from doing. For the communities before you were destroyed because they questioned a lot and their many misunderstandings with their Prophets. So when I prohibit you from doing something, then leave it. And when I command you to do something, perform it with your utmost ability. (Narrated by Imam al-Bukhari)

My fellow Muslims,

Look, our beloved Prophet (saw) required us to do what he has ordered us to do within our own limits and abilities. But as for the things that he forbade us from, he warned us not only to refrain from them, but also not to ask too many questions about them.

If we unfold this matter deeper, we will realize that the act of doing bad deeds will affect a person’s faith negatively. Subsequently, a person’s taqwa to Allah (swt) will also slowly disappear.

Just look at the problems that our community is facing: divorces, addictions, theft, fornication, and other things happening amongst the people of our community.

We need to deal with these problems in the best way that we can. Counseling and rehab sessions are not sufficient. We need to also include some advice on iman and taqwa. We need to explain that what Allah (swt) has prohibited us from doing will only lead to the destruction of oneself and the community.

My brothers,

Taqwa, other than knowledge and faith, also needs ihsan or kindness for it to be perfectly complete.

With ihsan we can clear ourselves from all the bad habits and characteristics. And with ihsan, we will be able to be more prepared to perform every obligation with wisdom and patience. Allah (swt) said:

"Say, ‘[God Says], believing servants be mindful of your Lord! Those who do good in this world will have a good reward -God’s earth is wide - and those who persevere patiently will be given a full and unstinting reward.” [az-Zumar, 39:10]

A person who is pious to Allah (swt) will become a Muslim who will have a good relationship with Allah Almighty and also to his fellow beings. The righteousness of a person, which is placed in the heart, can only be seen by the person’s actions. Every step and every move of a righteous person will be monitored by Allah (swt) and blessed by Him.

Thus, Let us increase our taqwa by having full consciousness and making full use of what we have heard here in today’s sermon. May all of us be included amongst those who are Muttaqin (pious), insyaAllah.

Glossary:
Ihsan: Kindness, goodness, virtue, doing the best.
Iman: Belief, faith and acceptance of Allah (swt) and his messenger. Belief consists of believing in Allah, his angels, his books, his messengers, the last day, the garden and the fire, and that everything, both good and bad, is by the decree of Allah.
InsyaAllah: The Bahasa Melayu spelling of Insha’Allah, meaning, “If God wills” or “God willing.”
Muttaqin: Pious, righteous and God-fearing.
Radhiallahu 'anhu (ra): This is an expression to be used by Muslims whenever a name of a companion of the Prophet Muhammad (saw) is mentioned or used in writing. The meaning of this statement is: "May Allah be pleased with him."
Rahimahu'llah: "May Allah have mercy on him."
Rasulullah: The Prophet of God, Muhammad (saw).
(saw): These letters are abbreviations for the words “Salla Allahu ‘Alaihi Wa Sallam,” which means, “may the blessing and the peace of Allah be upon him.” When the name of Prophet Muhammad is mentioned, a Muslim is to respect him and invoke this statement of peace upon him.
(swt): These letters are abbreviations for the words of “Subhanahu Wa Ta’ala.” When the name of Almighty Allah is pronounced, a Muslim is to show his respect to Him by reciting this. The meaning of this statement is that Allah is purified of having partners or a son.
Taqwa: The condition of piety and God-consciousness that all Muslims aspire to achieve or maintain. It can be said that one's taqwa is a measure of one's faith and commitment to God. The love and fear that a Muslim feels for Allah (swt). A person with taqwa desires to be in the good pleasures of Allah (swt) and to stay away from those things that would displease Allah (swt). He is careful not to go beyond the bounds and limits set by Allah (swt).

Salaam 'alaikum (peace be unto you).

2006-09-05T15:43:00.000+08:00

I posted the following originally at Daily Kos, and reposted at Street Prophets.

Salaam ‘alaikum (peace be unto you).

PLHeart wrote a recent diary at Daily Kos entitled, “Why I Won’t Become a Muslim.” The diary, unfortunately, is filled with a number of errors and misperceptions about Islam and Muslims; however, I’m not writing today to call PLHeart out. More than enough people have already done that, and it appears that PLHeart him or herself accepts that his or her diary could have been better written.

My problem, as a Muslim, is that I see writings like PLHeart’s all too often. There is a tremendous amount of ignorance about Islam and Muslims held by a huge number of people. Much of the problem, IMO, is caused by a lack of intellectual curiosity and critical thinking. People don’t necessarily want to learn, nor do they want to think deeply about what they’re told. (I’m a college lecturer; I know.) They often take the information they’re given at face value, and frequently react negatively when people tell them otherwise. (This problem affects more than just what people think they know about Islam; for example, this is a common problem with regard to science, especially the debate between evolution and creationism in its various guises.)

The point of this diary, then, is to try to provide some information and correct a few misperceptions about Islam. In particular, I’d like to talk about two of PLHeart’s topics: “tribes” of Islam and conversion (or, as we call it, reversion) to Islam.

In Islam there are no “tribes.” PLHeart’s so-called Sunni, Shi’a and “Wahaddi” (sic) tribes are not, in fact, tribes at all. Of course there are divisions among Muslims, primarily the Sunni and Shi’a, but they are not nearly as major as non-Muslims might think. Should a non-Muslim revert to Islam, there is no determination of whether this man will become Sunni and this woman will become Shi’a. Probably 99% of all Western reverts to Islam become Sunni. This is due to the fact that most masjids in Western countries are Sunni. A Sunni Muslim is one who follows the Sunnah, the tradition of Muhammad (pbuh). The Sunnah, which is made up of the instructions in the Qur’an plus the sayings (ahadith) and actions of the Prophet, is important to Sunnis in that we believe Muhammad (pbuh) was the best living example of how the Qur’an should be applied to our daily lives, bar none.

The Shi’a arose out of the dispute as to who should lead the Muslim community after the death of Muhammad (pbuh). The Sunnis believed that the leader should be elected; the Shi’a believed that people from Muhammad’s (pbuh) family, the Ahl al-Bayt, had the best knowledge about Islam and the Qur’an, and about how Islam should be practiced. Over time, the differences between the Sunni and Shi’a have deepened and there are mixed feelings among the Sunni about the Shi’a (for example, whether to even consider the Shi’a as Muslim), but on a practical basis this is not an issue for the vast majority of Muslims worldwide.

The Wahhabis or, as they prefer, Salafis, are a branch of the Sunnis. I wouldn’t quite call them a school of thought as they themselves reject the idea of being categorized into any of the four Sunni madhhab (school of jurisprudence). The Salafis were started by Muhammad ibn Abd al Wahhab, who was reacting to religious conditions within Arabia during the 1700s. The modern belief among non-Muslims toward the Salafis is that they are puritanical, which is true to a degree as they are trying to rid Islam of any innovations in its practice (which itself is commanded in the Qur’an; e.g., 30:30). However, IMO, the Salafist threat to the West is overblown (as are most Western attitudes toward Islam and Muslims).

PLHeart’s diary, of course, was prompted in part by the recent so-called gunpoint conversions of the two Fox journalists. I’ve been amused at some of the writings from the right who argue that Muslims will consider anyone who has said the shahadah (the statement of belief) to be a Muslim regardless of whether the reversion is coerced or not. Of course, this is completely false. There are a number of conditions attached to the recitation to the shahadah in order for a reversion to be valid, one of which is sincerity: to become a Muslim, one must be sincere in his or her beliefs. One would have to be deluded to believe that any coerced “reversion” would be valid in any way. Likewise, as the Qur’an states:

“Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.” (2:256)

As Muslims, we know that any compulsion to believe in any religion will not make a conversion valid. A forced conversion will only create resentment in that person’s heart, which could in turn lead to resentment against Allah (swt). The gunpoint “conversion” by the Palestinians is unIslamic; few, if any, Muslims worldwide would consider the Fox journalists to be Muslims today.

While we’re clearing up misconceptions about conversion, let’s look at one other: that Islam is a missionary religion. We are and we aren’t. Yes, we do a type of missionary work, called da’wah, but that is mostly reactive in nature. As many people on PLHeart’s diary commented, people are far more likely to have a Christian come up to them, proselytizing, than a Muslim. (Ironically, just as I was writing this, I had three women from the corner church come up to my door to invite my wife and me to this Sunday’s service.) From my experience, most Christians who proselytize follow a proactive missionary strategy: they approach you directly, talk to you, and ask you to start a conversion process (such as what the ladies did). Muslims tend to follow a passive strategy (if you can call it that): if you approach us with a question, we will try to answer you; if you want to read the Qur’an, we will try to provide you with one. We don’t normally go out onto the streets to approach people. We don’t have missionaries riding around on bicycles. We don’t publish missionary tracts and leave them behind in laundromats. We don’t pass out inflammatory cartoon booklets. If you want to become a Muslim, that’s great. If you don’t, well, that’s fine too. (“Unto you your religion, and unto me my religion.” 109:6) The only Muslim “missionaries” I have ever come across were, in fact, not interested in talking to non-Muslims. Instead, they wanted to meet other Muslims who may be backsliding, so that they could become more active in their faith. For me, I believe the accusation that Islam is a missionary religion is often a case of ignorance and psychological projection.

Wa salaam.

Cosmophilia: Islamic Art from the David Collection, Copenhagen

2006-08-30T14:47:00.000+08:00

The McMullen Museum of Art at Boston College is presenting an exhibit of Islamic Art called Cosmophilia, from the David Collection, Copenhagen, from September 1 through December 31, 2006. (Note: Details from each of the following photos can best be seen at the McMullen website. Click on the category titles to go to the individual webpages.)

Cosmophilia
Cosmophilia (literally "love of ornament") is an exhibition comprised of 123 of the finest examples of Islamic art from the C. L. David Collection in Copenhagen, Denmark. "Islamic art," a term coined by Orientalists, refers not only to the arts made for the faith of Islam, but also to all arts created in lands where Islam was the principal religion. Ornament is one of its most characteristic features, as can be seen from the objects in this exhibition. The works presented incorporate the full array of Islamic art from its origins to modern times, representing vast spans of time (seventh-nineteenth centuries), space (Western Europe to East Asia), and media (textiles; ceramics; metalwares; carved ivory, wood, rock-crystal and stone; parchment; and paper). Rather than the typical organization by chronology, place of origin, function or technique, these works are presented visually to reveal how artisans in the Islamic lands explored four major themes of decoration.

Picture's Caption: Fragment of a Silk lampas, 14th century, Central Asia or China, silk and gilded paper lamella both spun around silk and woven flat, 228 x 63.5 cm., 40/1997

Figures
Many people think that Islam prohibits figural representation, but this is not true. The Koran, the Muslim scripture, bans idolatry, or the worship of images, so images are not found in mosques and other religious settings. But many Muslims—like people everywhere—enjoyed pictures of people and animals in their everyday lives. Sometimes figures are shown realistically, as in this beautiful velvet from seventeenth-century Iran or India, inwhich an elegant lady sniffs a flower in a garden surrounded by birds and animals. in other cases, the figures are more abstract, making it possible to interpret the representation in several different ways.

Picture's Caption: Velvet with lady in a niche, 17th century, India or Iran. Silk and metal lamella spun around silk, 143 x 69 cm. 37/1995

Writing
The central miracle in Islam is the Koran, which Muslims believe was revealed in Arabic to the Prophet Muhammad in early seventh-century Arabia. Reverence for the word therefore became a primary theme of religious art, as artists endeavored to make the physical presentation of God's word as beautiful as its content. These two lines come from one of the largest manuscripts of the Koran ever made, a loose-leaf copy produced about 1400 for the congregational mosque built by the warlord Timur at Samarkand in Central Asia. Artists everywhere used verses from the Koran to decorate Islamic art and architecture, and the appreciation of beautiful writing led them to exploit the decorative potential of Arabic script by developing many styles to use in different media and contexts.

Picture's Caption: Leaf from a large Koran manuscript written in Muhaqqaq script, 1400-1405, Afghanistan. Ink and gold on paper, 45 x 98 cm. 20/1987

Geometry
Artisans in the Islamic lands expanded the pre-Islamic repertory of geometric designs to create stunning compositions based on strapwork and tile patterns of triangles, squares, polygons, stars, and other regular forms. Many designs start from 45° or 60° grids that yield patterns of 8-pointed stars and hexagons, while others, such as this panel from a pair of seventeenth-century Iranian doors, are based on an extremely complex arrangement of pentagons and ten-pointed stars. Each individual element is made up of hundreds of minute rods of wood, bone, and metal that were glued together in other geometric patterns and then sliced to form tiles. Mathematicians in the Islamic lands were extremely sophisticated (algebra and algorithms, for example, were brought to the West by Muslim scientists), but artisans seem to have worked out most of these designs—even the most complex examples like this one—using traditional "tricks of the trade" without recourse to higher mathematics.

Picture's Caption: One side of a double door, 17th century, Iran. Several types of wood; patterns inlaid with brass, ivory, and wood, 242.5 x 74 x 8.7 cm. 35/2000

Vegetation
Artisans in the Islamic lands also inherited a rich tradition of decoration with vines, stems, leaves, and flowers. Vegetal ornament was used regularly and consistently in all the arts throughout the region. The depiction of lush vegetation and verdant gardens was undoubtedly attractive to the inhabitants of this dry and often dusty part of the world, and these designs may also have recalled the Garden of Paradise promised to Muslims in the Koran. Sometimes artists depicted gardens realistically, but their most distinctive achievement was the transformation of naturalistic vegetal ornament into the arabesque, an abstracted form in which plants and leaves grow according to the laws of geometry rather than nature. In these large tiles from the hood of a fourteenth-century Persian mihrab (the niche in the Mecca-facing wall of a mosque), for example, the vines and leaves grow in choreographed symmetry from a central source.

Picture's Caption: Mihrab tile, late 13th century, Kashan, Iran. Fritware, cast in two parts and painted in blue and turquoise in, and in luster over, an opaque white glaze, 76 x 74 cm. 1/1968

Hybrids
Artisans often combined these four themes within single works of art. This stunning doorknocker, probably made in southern Italy around the year 1100, for example, takes the shape of a lion's head which grasps a cock-headed ring in its maw. His mane is geometricized into a flame-like halo, and the whole composition is surrounded by an Arabic inscription set on a vegetal ground. The inscription, written as if the lion itself were speaking, states "I attest that there is no god but God and that Muhammad is His prophet." The inscription is thus a visual pun, written so that when the cock's head strikes the plate, it is as if the lion were roaring forth, attesting to his faith in Islam.

Picture's Caption: Lion-headed doorknocker, 11th century, Southern Italy. Cast and engraved bronze, partly inlaid with niello, 44.3 cm. 50/2000

Curated by Sheila S. Blair and Jonathan M. Bloom, Cosmophilia was organized by the McMullen Museum of Art, Boston College in collaboration with the David Collection, Copenhagen. Major support has been provided by the Calderwood Charitable Foundation, the National Endowment for the Arts, and the Patrons of the McMullen Museum. The exhibition is dedicated to Norma Jean and the late Stanford Calderwood, who did so much to foster the study of Islamic art at Boston College. This exhibition is supported by an indemnity from the Federal Council on the Arts and the Humanities.

"The Whole of It is from Our Lord"

2006-08-25T19:11:00.000+08:00

The following question was asked about how much one could believe that the Qur'an was not written by Allah (swt) and still remain a Muslim:

And if some of it [the Qur'an] was "written by man," or a person believes that some of it was "written by man," how much of it must fall in that category before that person is, in your view "not a Muslim."

My answer:

The answer is quite simple: belief that any part of the Qur'an was "written by man" will cause one to fall out of Islam (i.e., become "not a Muslim").

"And those who are firmly grounded in knowledge say: 'We believe in the Book; the whole of it is from our Lord:' and none will grasp the Message except men of understanding.'" (3:7)

Islam is not a "cafeteria religion" where one can pick and choose which parts to believe in.

On Da'wah in the West

2006-08-10T21:22:00.000+08:00

The following is a comment I wrote to Emmanuel, a Catholic Malaysian blogger, who was responding to a post written by MENJ regarding South Korean missionaries who are being expelled from Afghanistan. After posting this comment, I thought I would cross-post it onto this blog and some others.

Emmanuel: Da’wah, as practiced by Muslims in the West, is almost invisible. I do not say this negatively, merely as a statement of fact. In the US (at least), da’wah to non-Muslims is rarely done face-to-face, unlike, say, the Mormons or JWs. We don’t ride around the neighborhood on bicycles in white shirts and dark ties, asking people to convert. We also don’t pass out cartoon tracts like Jack Chick’s or booklets like the JW’s, leaving them lying around for people to read (although I will say I don’t think badly of the JW booklets). In fact, the only Muslim da’wah group I’ve ever met members of face-to-face were only interested in meeting other Muslims, trying to get lax brothers and sisters to become more devout. Certainly no one ever came up to me and asked me to become Muslim, which is more than the Christians (including some members of my family) can say.

I see by your blog that you’re Catholic (as I was, once, long ago). Muslims are like Catholics in that neither group really needs to do da’wah. If someone is interested in Catholicism, you try to answer their questions and perhaps provide a Bible to help them understand the religion or direct them to other people who are more knowledgeable. That’s how it is in Islam. For many Muslims in the West, the greatest source of Da’wah is the Qur’an itself. It was my study of the Qur’an over a period of four years that ultimately led to my becoming a Muslim. A lot of questions were answered for me by people on the internet, whether in the form of reading articles or by sending e-mails to ask peoplle questions, but in all cases it was I who made the initial contact.

But far too many Christian missionaries use underhanded tactics in trying to convert people. Unlike MENJ, I do think it is constructive, both in the long- and short-term, to ban missionaries. Read the famous article, The Stealth Crusade, published in Mother Jones magazine four years ago, and you’ll begin to understand some of our concerns.

firaushah.com - the blog

2006-04-18T22:30:00.000+08:00

This post is to let my readers know that I'm going to semi-discontinue this blog, Dunner's Learn About Islam. All of these posts (and their respective comments) have been imported into my new blog, firaushah.com - the blog, which is associated with the new Islamic online store Milady and I have been creating, firaushah.com. That blog will continue with the DLAI tradition of answering questions about Islam and trying to correct the many misconceptions people have about Islam and Muslims; however, I will also use that blog to let my customers know about new products that firaushah.com will be selling. The purpose of firaushah.com is to beautify Muslims, both internally and externally, insha'allah, and I think these two sides coming together will both fulfill firaushah.com's mission and benefit you, my readers.

In the meantime, I'm leaving this blog up as it still gets a fair number of hits from people looking for information about Islam. However, firaushah.com - the blog will be getting all the new material, insha'allah. For those of you who have linked to this page (or would like to link to the new blog), the new URL is http://firaushah.com/blog/ .

Peace and Love in the Qur'an

2006-04-06T22:28:00.000+08:00

Dr. Juan Cole, over at Informed Comment, normally blogs about modern Middle Eastern politics and current events. However, he's recently written up some very good explanations (tafsir) regarding five (so far) Qur'anic ayat, under the general heading, Peace and Love in the Qur'an. The five ayat are:

4:90

4:94

5:82

25:63

28:55

Check it out.

Prevention Is Better Than Cure

2006-04-01T12:32:00.000+08:00

Khutbah from the Islamic Religious Council of Singapore (MUIS)
31 March 2006 / 1 Rabiulawal 1427

Blessed Friday congregation,

Come; let us be better human beings in this world. Make this day better than yesterday and prepare for tomorrow so that it will be better than today. We do not know when Allah (swt) will call us to return to him. Hence, remain conscious of Allah (swt) till the end of our lives.

Nowadays we often hear about the outbreak of a very dangerous disease. This virus has spread widely to a number of countries. This virus continues to spread and can cause death if it is not treated. This virus is known as Avian Flu or Bird Flu.

As Muslims, we perceive this virus as a test from Allah (swt) on our faith and patience. Allah (swt) says in the holy book, Al-Qur'an,

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and foods, but give glad tidings to As-Sabirun (the patient ones). Who, when afflicted with calamity, say: 'Truly! To Allah (swt) we belong and truly, to him we shall return.'”
(Surah Al-Baqarah, 2:155-6)

In facing this test, it does not mean that we leave everything to Allah (swt) or fate. According to the teachings of our Prophet Muhammad (saw), first we have to make an effort and then leave the outcome to Allah (swt) (tawakkal).

This concept was taught by our Prophet, when a man asked him whether to tie his camel to a pole or just to leave the camel and hope it wouldn’t stray away. The Prophet (saw) replied briefly:

“Tie it first, then leave it to Allah (swt) to take care of it (tawakkal).”
(Narrated by Imam Tarmizi.)

Blessed Friday congregation,

Have you ever heard a saying that there’s a medicine/cure for all diseases? Yes, the Prophet (saw) actually once said:

“Allah (swt) never sends down a disease to mankind without sending down a cure for it."
(Narrated by Imam Bukhari.)

From this hadith, we can understand that for every sickness there is a cure for it. We should believe in this, but in actual fact that there are still some diseases with no cure. Does this fact have any contradiction with the hadith?

What we can understand from this hadith is that it is possible the cure has not been found yet. We can also understand that this hadith encourages mankind to take prevention from diseases, meaning that prevention is a type of cure.

Hence, prevention is better than cure. Prevention is the form of effective antidote for several diseases. An example is that by taking care of our eating habits (diet), reducing the sugar and salt intakes, one can be protected against high blood pressure, diabetes and other diseases.

One who does not take the necessary steps of prevention, he or she is exposing himself or herself to danger and the destructive curse. As the Prophet (saw) had explained:

“A believer should not humiliate himself. A companion asked, 'How can one humiliate himself?' The Prophet (saw) replied, 'By exposing oneself to the curse that is beyond one’s capacity to cope with.'"

Therefore, before the danger comes to us, we must take precautions to safeguard the public and ourselves.

What are the necessary precautions that one can take to guard against the outbreak of Bird/Avian Flu?

The first step is cleanliness. Cleanliness is part of our Iman.

Because of this, a Muslim does not only clean the soul but also the physical self. This is shown in our daily prayers, we are asked to take ablution 5 times a day. It is also sunnah to wash the hands up to the wrist whenever ablution is taken. We are also encouraged in taking care of our cleanliness by being careful about what we eat. We should eat food that is halal and tayyib (nutritious). We are also encouraged to take care of our environment.

Therefore, taking care of our hygiene is the first important step to protect oneself from the Avian/Bird Flu.

The second step is to protect our health. It is our duty to take good care of our body. As the Prophet Muhammad (saw) had explained,

“Definitely your body have the rights over you.”
(Narrated by Imam Tarmizi.)

To take care of our body, we have to do good things that will ensure good health. An example is to exercise at least 3 times a week. We ought to have a balanced diet. We should not destroy our health by smoking or consuming things that are haraam, such as drugs or alcohol.

The last step, which is very important, is by strengthening our faith and our iman.

As Muslims, having faith in Allah (swt), we believe that all that is good and bad comes from Allah (swt), and that it is we who have to ask Allah (swt) to protect us, our family and the public from the outbreak of Avian/Bird Flu. We should seek help from Allah (swt) that this outbreak of disease should go away from us.

Dua is a weapon for a believer. Have faith in our dua, and seek help from Allah (swt). Remember, the Prophet (saw) once said:

“Dua can protect against the test that had been sent down and also those which have not been sent down. When the test was being sent down, the test and dua will clash against each other until the Day of Judgement.”
(Narrated by Hakim.)

My beloved brothers,

Muslims are the ones who are always aware of what happens around them. With the attribute of the blessing and showering of love to each and every creation of Allah (swt), we can play a role in preventing this outbreak.

We as Muslims should play a major role in preventing this outbreak.

All good things should begin from us Muslims by holding strongly to the religion of Allah (swt) – Islam. With the help of Allah (swt), we will be able to be the role model and bring blessings to mankind.

Glossary:
As-Sabirun: The patient ones, those who are patient.
Dua: Personal prayer, supplication.
Halal: Lawful, permitted. For more information, see Wiki: Halal - Dietary Usage and Wiki: Islamic Dietary Laws for more information.
Haraam: Forbidden; the antonym or opposite of Halal.
Iman: Faith in Allah (swt).
Rasulullah: The Prophet of God; i.e., Muhammad (saw).
(saw): These letters are abbreviations for the words "Salla Allahu 'Alaihi Wa Sallam," which means, "may the blessing and the peace of Allah be upon him." When the name of Prophet Muhammad is mentioned, a Muslim is to respect him and invoke this statement of peace upon him.
Sunnah: In this context, sunnah means a recommended practice, something that should be done but is not obligatory.
(swt): These letters are abbreviations for the words of "Subhanahu Wa Ta'ala." When the name of Almighty Allah is pronounced, a Muslim is to show his respect to Him by reciting this. The meaning of this statement is that Allah is purified of having partners or a son.
Tawakkal: "To leave everything up to." For example, "tawakkal alallah," which means to leave everything up to Allah (swt).
Tayyab: Nutritious.

Upholding Islamic Principles at All Times

2006-03-25T23:45:00.000+08:00

Khutbah from the Islamic Religious Council of Singapore (MUIS)
24 March 2006 / 24 Safar 1427

Blessed Friday congregation,

Fear Allah truly and safeguard your akhlaq and your faith, for these are the principles in a believer’s life.

Rasulullah (saw) once said in a hadith:

There will come a time when those who are patient in their religion, will be like the ones who have burning coal in their hands.
(Narrated by Imam Tarmizi.)

The world today is developing rapidly. Mankind has achieved much advancement and developments. Scientific and technological developments have helped man lead a much better life. However, we cannot deny that living in a modern world has tremendous challenges too. We can now see the many kinds of cultures and ways of living that have resulted from this modernization.

Because of this, Rasulullah (saw) said that there will come an age when those who are patient with their religion will be like the ones who hold burning coal in their hands. Is this the time? Let us think about it.

My beloved brothers,

Life at this age has much exposure. There are many things that can lead a Muslim away from his Islamic principles. A Muslim can choose whichever path he wants. But what are the things that can help a Muslim be steadfast in his religion at this age and at the same time able to adapt to modernization?

Listen to what our prophet Muhammad (saw) said:

Let not any of you be a follower by saying: (My principle or character) depends on the majority. If the majority is good, I will be good and if the majority is bad, I will be bad. But you must strengthen your principles. If the majority is good, you will be good. If the majority is bad, you will correct them.
(Narrated by Imam Tarmizi.)

We as Muslims are obligated to remain steadfast in our religion, especially in faith and good character. We must know where are the limits and boundaries.

In practicing religion in today’s context and living in a multi-racial society, we must be wise in adapting ourselves, and not sacrificing our Islamic principles at the same time, especially in issues of faith and good character.

For instance, Islam has been tainted with many negative impressions. However, it is not only the ignorant who are ruining the image of Islam with lies and insults, but we Muslims ourselves are blemishing Islam. Just look at the many riots and violent outbursts done in the name of Islam. Do we not ask, where is our akhlaq? Did Rasulullah ever teach us to damage the property of others to uphold Islam? Is this the true Islam?

Another example is through the internet. As Muslims, we must be wise in using it. With a strong faith, we will be God-conscious wherever we are. We will not visit websites which are unbeneficial, such as porn sites and others. Instead we should use the Internet to spread the message about our religion, Islam.

Another characteristic, which is rampant these days and is often linked to modernization, is unhealthy mixing of the genders. A lot of them can be seen holding hands in public. Not only that, some even go to the extent of hugging. There are also those who dare to kiss, without feeling ashamed. What should the limits be? According to the mind, you can socialize without limits as long as there is no sexual intercourse. According to lust you can have sex, as long as one is not pregnant. According to Allah’s laws, all doors which lead to illegal sexual intercourse should be avoided. Not only holding hands, even touching is not allowed.

Blessed Friday congregation,

In trying to adapt, we must remember the limits placed by our religion. Everything is clear. We must ensure that our Islamic principles are not compromised. We should explain to the society our limits and boundaries. We must be wise in explaining all the wrong misconceptions about our religion.

In adapting, we must ensure that it is according to our religious principles. For instance, although we are living in a non-Islamic country, we must open our eyes to understand that the state’s laws must be obeyed because they are based on justice among mankind. And this is also a principle in Islam.

We must live the true spirit of Islam. By seeking knowledge and understanding that everything we do because of Allah is an ibadah and we will be rewarded accordingly. With this spirit, we will be able to develop ourselves and at the same time, bring ourselves closer to Allah.

We also need to show good character wherever we are, because that is the true personality of a Mukmin. By doing this, we will be able to adapt without compromising our faith or good character.

My beloved brothers in Islam,

The splendid strength of faith and character was shown by a Follower’s Follower named Rabi’ bin Khuthaim. Because of his faith, there was jealousy among the Fasiq, until there was a reward of 1000 dirham to a beautiful woman who could seduce Rabi’ bin Khuthaim.

So the woman dressed up prettily and put on perfume. Then the woman went to meet Rabi’ while he was leaving the mosque. Rabi’ bin Khuthaim was surprised with the state of the woman.

Rabi’ said to the woman: "How would your condition be when you are inflicted with a disease, when your skin color and your beauty are affected? How would your condition be when the Angel of Death comes and takes away your soul? Or when the angels Munkar and Nakir come to torture you?”

Upon listening to the words of Rabi’, the woman cried and cried regretting her actions, and then she went back home and repented.

Let us learn from this story. May Allah help us in living the religion. The Muslim society which has high moral values and spirituality is actually a strong tree as depicted by Allah (swt) in the Al-Quran:

"See you not how Allah sets forth a parable? A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky. Giving its fruit at all times, by the Leave of its Lord, and Allah sets forth parables for mankind in order that they may remember."
(Surah Ibrahim, 14: 24-25)

Glossary:
Akhlaq: Literally, "disposition." The practice of virtue, morality and manners.
Dirham: A unit of currency.
Fasiq: One of corrupt moral character who engages in various sins.
Ibadah: Literally, "worship." This term refers to any and all acts that demonstrate obedience and commitment to God. Thus, in Islam, visiting the sick, giving charity, hugging one's spouse, or any other good act is considered an act of ibadah.
Munkar and Nakir: Two black, blue-eyed malaikah (angels) who test the faith of the dead in their graves. For more information, see the Wikipedia article: Nakir and Munkar.
Rasulullah: The Prophet of God; i.e., Muhammad (saw).
(saw): These letters are abbreviations for the words "Salla Allahu 'Alaihi Wa Sallam," which means, "may the blessing and the peace of Allah be upon him." When the name of Prophet Muhammad is mentioned, a Muslim is to respect him and invoke this statement of peace upon him.
(swt): These letters are abbreviations for the words of "Subhanahu Wa Ta'ala." When the name of Almighty Allah is pronounced, a Muslim is to show his respect to Him by reciting this. The meaning of this statement is that Allah is purified of having partners or a son.

Meditation of the Prophet (pbuh)

2006-03-22T12:56:00.000+08:00

When becoming humiliated, remember the Prophet in Ta’if.

When being starved, remember the Prophet tying two stones to his stomach in the battle of Khandaq.

When becoming angry, remember the Prophet’s control of anger on the martyrdom of his beloved Uncle Hamza.

When losing a tooth, remember the Prophet’s tooth in the battle of Uhud.

When bleeding from any part of the body, remember the Prophet’s body covered in blood on his return from Ta’if.

When feeling lonely, remember the Prophet’s seclusion in Mount Hira .

When feeling tired in Salaat, remember the Prophet’s blessed feet in Tahajjud.

When being prickled with thorns, remember the Prophet’s pain from Abu Lahab’s wife.

When being troubled by neighbours, remember the old woman who would empty rubbish on the Prophet.

When losing a child, remember the Prophet’s son, Ibrahim.

When beginning a long journey, remember the Prophet’s long journey to Madinah.

When going against a Sunnah, remember the Prophet’s intercession, (Ummati, Ummati, Ummati) (My Ummah).

When sacrificing an animal, remember the Prophet’s sacrifice of 63 animals for his Ummah.

Before shaving your beard, remember the Prophet’s face rejecting the two beardless Iranians.

When falling into an argument with your wife, remember the Prophet’s encounter with Aisha and Hafsa.

When experiencing less food in the house, remember the Prophet’s days of poverty.

When experiencing poverty, remember the Prophet’s advice to Ashaab-e-Suffa (People of Suffa).

When losing a family member, remember the Prophet’s departure from this world.

When becoming an orphan, remember the Prophet’s age at six.

When sponsoring an orphan, remember the Prophet’s sponsor for Zaid ibn Haritha.

When fearing an enemy, remember the Prophet’s saying to Abu Bakr in Mount Thour .

Whatever situation you may find yourself in, remember your role model, the best of creation: Prophet Muhammad.

Whatever you may do, remember that your deeds are presented before our Prophet. Are we pleasing him or displeasing him?

The Importance of Faith

2006-03-05T16:43:00.000+08:00

Khutbah from the Islamic Religious Council of Singapore (MUIS)
3 March 2006 / 3 Safar 1427

Masyiral Muslimin wa zumratal Mukminin Rahimakumullah,

I call upon myself and my brothers here to fear Allah s.w.t. truly, by doing all that He commands, and leaving all that He forbids.

For us to reach the level of taqwa, which is demanded, we must strengthen our faith in Allah s.w.t. Because taqwa is the reflection of faith in the heart, faith can rise and fall, increase and decrease.

A person’s faith decreases when he commits a sin. And it is because, when he commits the sin, he is not aware or forgets his faith, the sacred faith in the oneness of Allah. Whereas his faith grows when he strengthens his belief in the oneness of Allah s.w.t.

Therefore, faith is something which is of the utmost importance for Muslims. Its importance exceeds all the other aspects of religious obligations. There is no point if a Muslim prays and does ibadah day and night, if his faith is flawed. Allah s.w.t says in Surah Az-Zumar, verse 65:

"And indeed it has been revealed to you (O Muhammad), as it was to those (Allah’s Messengers) before you: 'If you join others in worship with Allah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.'"

My brothers in Islam,

The religious scholars of the past had placed a very clear principle for us. The principle is:

"The first thing in learning Islam is by learning about Allah first."

We must know Allah, our God. This is the condition to be known as Muslims. We need to know, what are our principles? What is our faith? When a person does not know Allah, there will be many deviations in beliefs and teachings which may involve performing ibadah like a Muslim but is not.

How do we know Allah?

We are not like believers of other religions who can depict their gods. We cannot depict Allah, because our minds will never be able to comprehend that. So the way to know Allah is through His Attributes, and the meanings of His Glorious Names. Not from His Essence.

Our religious scholars have taught us an easy way to know the Attributes of Allah. Just by learning and understanding the obligatory 20 attributes. These attributes are based on Al-Quran and Hadith. Attributes such as Wujud, Qidam, Baqa’, Mukhalafatuhu lil hawadith, and others.

All these are part of the legacy of our religious knowledge. It is very important to be learnt and taught to the Muslim community at this age, especially to our new generation. Because being ignorant of these obligatory Attributes of Allah will expose one to the dangers of associating partners to Allah s.w.t., which will finally nullify his faith.

Whereas the 99 names of Allah have been stated by Rasulullah s.a.w. in his hadith. We are required not only to memorize them, but to learn and understand them.

Maasyiral Muslimin rahimakumullah,

Observing all His creations around us can further strengthen the faith, which is embedded in our hearts through our understanding of the attributes, and His Glorious Names. All that we can see are evidence for the existence of Allah, and His Glory. Allah s.w.t. says in Surah As-Fussilat, verse 53:

"We will show them Our Signs in the universe, and in their own selves, until it becomes manifest to them that this (the Qur'an) is the truth. Is it not sufficient in regard to your Lord that He is a Witness over all things?"

In the Al-Qur'an itself, there are so many verses urging us to observe the creations of Allah s.w.t., so we may understand the Greatness and Glory of Allah s.w.t. Just look at the familiar verses recited in the Friday prayer, in Surah Al-Ghaasyiyah, verse 17-20:

"Do they not look at the camels, how they are created? And at the heaven, how it is raised? And at the mountains how they are rooted? And at the earth how it is outspread?"

In these verses, Allah s.w.t. brings forth an example of an animal with such miraculous creation, the camel; the only large mammal which can live for a long time at a very dry place without food or water. This is where there is evidence pointing towards Allah’s All-Encompassing Knowledge, Who designs each creation in accordance with its living habitat. A principle which scientists call ‘Adaptation.’

And then Allah s.w.t. brings our attention to an object larger than the camel. Which is the sky above us. So wide the sky is, it contains thousands of millions of stars and galaxies.

When a person is able to understand the vastness of this universe, he will see how insignificant and unimportant the earth is, it is like a speck of dust in the middle of a vast desert of no value at all. But, the wealth and richness of the earth is what makes man fight and compete, until he forgets that Allah is always watching him, and that what he gets will fade away when he dies.

Do realize this, my brothers. Seek wealth. Work for wealth. But let it be according to the laws laid by Allah s.w.t. And do not ever let this world stay in our hearts, until we forget our real purpose living in this world.

Blessed Friday congregation,

We want to be an excellent ummah. Well-respected. Khaira Ummah, the best ummah. But, we will never achieve all this without strengthening our faith and our children’s faith. Faith is the pulse of life in Muslims. There is no compromise in faith.

So, let us step up our faith and our children’s faith. Learn to know Allah through His attributes, His Names. Increase our iman by continuing our pursuits in learning, studying and observing the creations of Allah. It is only with a strong unshakable faith that we can be successful Muslims in this world and the hereafter.

Itqan in the Practice of Helping Others

2006-02-26T13:23:00.000+08:00

Khutbah from the Islamic Religious Council of Singapore (MUIS)
24 February 2006 / 25 Muharram 1427

O mankind, do not waste even a second of your time. Allah witnesses your every act, and every deed will be accounted for in judgment day. Allah the Most Powerful is Most Able to cause death upon us anytime. So are we ready? How do we get ready?

In the past week's sermon, we have listened and understood that Islam is the religion which encourages its believers to help each other in goodness and how Muslims are given the responsibility to bring benefits to all.

When Allah (swt) says that Muslims are the best of mankind, this verse mentions that we will reach that level of excellence by doing good and forbidding evil with a sincere faith in Allah.

In doing something, we must make sure that it is an act of ma’aruf (goodness), be it in work, studies, sports or ibadah.

In doing an act of ma’aruf (goodness), it must be done with sincere intentions. Not only that, we must make sure that the act will result in an impactful contribution to society; a contribution which is our responsibility as a believer.

Remember what Rasulullah once said in a hadith narrated by Imam Tabrani:

“Indeed Allah loves one who does work, he does it with itqan.”

Itqan here means the attitude of being careful, meticulous, hardworking and excellent in carrying out responsibilities and tasks. Our responsibilities are not towards Allah only, but towards our employers, teachers, students, and all.

In fact, itqan should be implanted in the heart of a believer in Allah (swt) and the Day of Judgment, for it shall be the day when every deed that we have done will be shown to all, in accordance with Allah’s promise, Surah At-Taubah, verse 105:

“Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.”

My beloved brothers in Islam,

Those who strive hard and work hard will get what they are working for. Those who do not give up are those who have itqan in them. Itqan is a reason for achievement and excellence.

Indeed this is what has been shown by Rasulullah (saw). He did not give up in spreading the message to his people. Rasulullah (saw) was ridiculed, insulted, to the point where pebbles were thrown at him, but Rasulullah (saw) still continued with his dakwah.

The fruits of his endless dakwah prove the itqan and strivings in his acts. From just one person, he succeeded in islamicizing the city of Madinah. After that, he managed to gain back Makkah. Until after only 23 years he spread the message, he was able to take control of a major part of the land of the Arabs.

His companions continued this dakwah effort with much strivings and itqan. In less than 100 years since Rasulullah introduced Islam, Islam had spread to Africa and Europe. And it continued to spread to China and India.

Alhamdulilllah, with such efforts, Islam finally spread to the Malay Archipelago, and now we are in this mosque, we are believers, because of the hard work and determination of those who do the work of dakwah without ever giving up.

My blessed brothers in Islam,

With this itqan virtue, we do not have to doubt the quality of the work we produce. We do not have to worry about complacency and selfishness. A society with itqan will be more proactive and responsible. A society with itqan will be more sensitive of their own conditions, and there will be awareness and consensus among all parties.

Let us not be among those who tarnish the good image of Islam. We are all responsible of keeping up the positive image of Islam to others, and this can be done by showing itqan in all that we do. This will not only remove all wrong misconceptions about our religion, it will also increase our standing in society, where the standing can be seen as ties in strengthening the harmonious relationship between race and religion.

Do not take these ties lightly. We should work hard in improving these ties of understanding and compromise, because Allah (swt) may test the strength of these ties any time. Strengthen the ties among us with this virtue of itqan, by helping each other and being beneficial towards all. Hopefully these virtues make us a respected society, a community and an ummah, which will be the pride of our prophet, Muhammad (saw).

Helping Each Other in Goodness

2006-02-17T19:09:00.000+08:00

Khutbah from the Islamic Religious Council of Singapore (MUIS)
17 February 2006 / 18 Muharram 1427

Maasyirah Muslimin Rahimakumullah,

I call upon myself and to my brothers here, to fear Allah s.w.t. as how He should be feared, to have taqwa in ourselves, taqwa which can instill in us the value of helping others; in matters of goodness and piety and in doing all that He commands and abstaining from all that He forbids.

Blessed Friday congregation,

As its name suggests, Islam is a religion of peace and harmony. And on this basis, Islam sets the nature of relationship between man, between race and nation, based on the concept of love for peace and harmony, not for enmity and hostility.

This can clearly be seen from Rasulullah s.a.w., who without doubt is a blessing to mankind, so that we may succeed in this world and in the hereafter, as stated in the Quran:

"And We have sent you (O Muhammad) not but as a mercy for the ‘Aamin (mankind, jinn and all that exists)." (Surah Al-Anbiya’ (21): 107)

My beloved brothers in Islam,

Among the many things that can contribute towards peace and harmony is the virtue of helping each other in matters of goodness and piety, which is much demanded in Islam, because it brings about respect, love and brotherhood, and with this, there will be peace and harmony in the ummah.

This is in line with Allah’s command in Surah Al-Ma'idah (5): 2:

"And help you one another in righteousness and piety. But do not help one another in sin and transgression."

Blessed Friday congregation,

Allah’s command to help each other in goodness is not only limited to us Muslims, but it covers the entire mankind in matters that bring virtue to us all, especially in multi-racial Singapore where we Muslims live side by side with various ethnic and religious groups.

This is because a Muslim who is strong in faith and taqwa is the one who has good relationships with others, even with non-Muslims.

At the same time, Islam encourages Muslims to avoid from instilling hostility and negative misunderstandings among man.

Allah s.w.t says in Surah Al-Anfaal (8): 25:

“And fear the fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong (but it may afflict all the good and the bad people).”

Blessed Friday congregation,

Helping each other in beneficial matters among Muslims and non-Muslims is not something new in Islam. It has existed since Rasulullah’s time, even when the Muslims were in Madinah, they lived in a society made of various races and religions. And this included the Jewish community. In order to ensure religious and racial harmony, Rasulullah s.a.w., as the leader of the city, had introduced a treaty between the occupants of Madinah, including the non-Muslims, a treaty which is known as the Treaty of Madinah.

Among the terms stated in the treaty was that each Madinah citizen must maintain close cordial relationships among themselves, regardless of religion or heritage. They must advise each other in promoting goodness and forbidding evil.

This principle of helping each other towards goodness among mankind, including non-Muslims as stated in the treaty of Madinah is also in line with Allah’s Words in Surah Al-Mumtahanah (60): 8

"Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allah loves those who deal with equity."

Now we know that Allah encourages us to help each other in beneficial matters, among Muslims and non-Muslims too, and the benefits and positive effects which can be gained from this good virtue.

So it is time for us to ask ourselves, to judge ourselves, is our virtue of helping others towards goodness limited only among the Muslim society? Have we ever thought of not helping someone who is in need if the person is a Non-Muslim Chinese or Indian? If the answer is Yes, then we need to change this wrong perspective and work towards widening the scope of helping others, including the non-Muslims.

Blessed Friday congregation,

Among the many examples of helping each other which can contribute towards mankind, passing over boundaries of religion, country or race, is by involving ourselves in humanistic efforts organised by associations such as Mercy Relief, Red Cross Society, and others. This can be done in any association as long as the activities do not go against the teachings in Islam.

This can be done by contributing donations or by participating directly in the humanistic missions such as volunteering and others.

The involvement of Muslims in such activities will portray Islam as a religion that places importance on harmony by encouraging the spirit of love for brotherhood and volunteering. This is because these associations are always involved in helping every time there is a calamity or tragedy, regardless of nation, religion or skin colour.

May our efforts in contributing and helping each other in goodness among mankind be blessed by Allah s.w.t. and may we be among those mentioned in a hadith:

"The best men are those who are most beneficial towards others." (Hadith narrated by Imam Baihaqi)

May our efforts in helping all levels of society towards goodness keep up the good reputation of Islam and the good name of our prophet Muhammad s.a.w.

Why Muslims Don't Pronounce "Takfir"

2006-02-03T12:19:00.000+08:00

George Carty asked: "Would it not be a good idea to refer to extremist terrorists like al-Zarqawi and the GIA as 'takfiris'?"

Good question, George; however, the answer is no.

Both the Qur'an and the sahih ahadith collections are strong in their condemnations of this practice. We are not to judge who is a kafir unless there is extremely stringent evidence against them. Unfortunately, there are some groups, such as Takfir wal-Hijra and the GIA, who take a too-liberal approach toward pronouncing people as kafirs when perhaps they shouldn't be; however, these same groups may suffer for their pronunciations of takfir in the hereafter.

According to the Qur'an: "O ye who believe! When ye go abroad in the cause of Allah, investigate carefully, and say not to any one who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils abundant. Even thus were ye yourselves before, till Allah conferred on you His favours: Therefore carefully investigate. For Allah is well aware of all that ye do." (4:94)

The punishment for those Muslims who kill other Muslims is severe: "If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him." (4:93)

In the sahih collections are the following ahadith:

“Whenever a man accuses another of being a kafir or wrong-doer, this accusation will rebound on him if the one accused is not in reality a kafir or wrong-doer.” (Bukhari)

“The man who calls another kafir or enemy of God, and the latter was not such, this charge will indeed turn back upon the accused.” (Muslim)

“He who curses a believer, it is as if he has killed him. And he who accuses a believer of kufr, it is as if he has killed him.” (Bukhari)

There is a belief in Islam that we humans are not really in a position to judge who is a Muslim and who isn't. One never knows who will be accepted into Jannah (heaven), even at the last moment:

"Abu Sa'id al-Khudri reported Allah's Messenger (may peace be upon him) as saying: There was a person before you who had killed ninety-nine persons and then made an inquiry about the learned persons of the world (who could show him the way to salvation). He was directed to a monk. He came to him and told him that he had killed ninety-nine persons and asked him whether there was any scope for his repentance to be accepted. He said: No. He killed him also and thus completed one hundred. He then asked about the learned persons of the earth and he was directed to a scholar, and he told him that he had killed one hundred persons and asked him whether there was any scope for his repentance to be accepted. He said: Yes; what stands between you and the repentance? You better go to such and such land; there are people devoted to prayer and worship and you also worship along with them and do not come to the land of yours since it was an evil land (for you). So he went away and he had hardly covered half the distance when death came to him and there was a dispute between the angels of mercy and the angels of punishment. The angels of mercy said: This man has come as a penitant and remorseful to Allah and the angels of punishment said: He has done no good at all. Then there came another angel in the form of a human being in order to decide between them. He said: You measure the land to which he has drawn near. They measured it and found him nearer to the land where he intended to go (the land of piety), and so the angels of mercy took possession of it. Qatada said that Hasan told him that it was said to them that as death approached him, he crawled upon his chest (and managed) to slip in the land of mercy.
Muslim, Book 037, Number 6662

(There are slight variations to the story in hadith numbers 6663 and 6664; however, the basic story remains the same.)

Also, from Maulana Maudoodi (May 1935):

It is in Hadith that once during a military expedition a man, when he saw the Muslims, said: “Assalamu Alaikum, there is no god but Allah, and Muhammad is the Messenger of Allah.” But a Muslim killed him, thinking that the man had proclaimed the Kalima just to save his own life. When the Holy Prophet heard of this, he was very angry, and he reprimanded that Muslim. But he replied:

“O Messenger of Allah, that man read the Kalima merely to protect himself from our sword.”

The Holy Prophet said:

“Did you open his heart and look inside it?”

A companion of the Holy Prophet asked:

“If a man (in battle) attacks me and cuts off my hand, but when I attack him he recites the Kalima, can I kill him in these circumstances?”

The Holy Prophet said: “No.” The companion said:

“O Messenger of Allah, he cut off my hand.”

The Holy Prophet said:

“Despite that, you cannot kill him. If you do kill him then he will have the rank which you had before you killed him, and you will have the rank which he had before he recited the Kalima.”

In another hadith it says that the Holy Prophet said:

“If a man (in a battle) is attacking a kafir with a spear, and it has reached his throat, and at that moment he says ‘There is no god but Allah,’ the Muslim must immediately withdraw his spear.”

Another hadith records that

“to abuse a Muslim is an act of wrong-doing, and to fight a Muslim is an act of kufr.”

All these instructions were given because the strength and unity of the Muslims are based on the bond of faith and nothing else. If Muslims do not honour this bond, and they keep on cutting it on small things, the community will become disintegrated, and it will have no collective strength left to proclaim the word of God to the followers of falsehood and to invite them to good.

For more information about takfir, you might also look at:
Fitna-i Takfir (‘The mischief of calling Muslims as kafir’)
Wiki: Takfir

Karen Armstrong on "Qutbian Terrorism"

2006-01-29T10:52:00.000+08:00

The following article is one I found through the blog, Isla Meets World. Karen Armstrong is the author, and the article was published last July in The Guardian. I debated briefly as to which blog I should put it in: my main blog, Dunner's, or this one; in this case, I chose my Learn About Islam blog because I felt the article presents a lot of correct information about Islam (especially in relation to the preconceived, incorrect notions of Islam that so many Western non-Muslims have about the religion). I have added some links to the original article to provide more information to my readers.

Last year I attended a conference in the US about security and intelligence in the so-called war on terror and was astonished to hear one of the more belligerent participants, who as far as I could tell had nothing but contempt for religion, strongly argue that as a purely practical expedient, politicians and the media must stop referring to "Muslim terrorism." It was obvious, he said, that the atrocities had nothing to do with Islam, and to suggest otherwise was not merely inaccurate but dangerously counterproductive.

Rhetoric is a powerful weapon in any conflict. We cannot hope to convert Osama bin Laden from his vicious ideology; our priority must be to stem the flow of young people into organisations such as al-Qaida, instead of alienating them by routinely coupling their religion with immoral violence. Incorrect statements about Islam have convinced too many in the Muslim world that the west is an implacable enemy. Yet, as we found at the conference, it is not easy to find an alternative for referring to this terrorism; however, the attempt can be a salutary exercise that reveals the complexity of what we are up against.

We need a phrase that is more exact than "Islamic terror". These acts may be committed by people who call themselves Muslims, but they violate essential Islamic principles. The Qur'an prohibits aggressive warfare, permits war only in self-defence and insists that the true Islamic values are peace, reconciliation and forgiveness. It also states firmly that there must be no coercion in religious matters, and for centuries Islam had a much better record of religious tolerance than Christianity.

Like the Bible, the Qur'an has its share of aggressive texts, but like all the great religions, its main thrust is towards kindliness and compassion. Islamic law outlaws war against any country in which Muslims are allowed to practice their religion freely, and forbids the use of fire, the destruction of buildings and the killing of innocent civilians in a military campaign. So although Muslims, like Christians or Jews, have all too often failed to live up to their ideals, it is not because of the religion per se.

We rarely, if ever, called the IRA bombings "Catholic" terrorism because we knew enough to realise that this was not essentially a religious campaign. Indeed, like the Irish republican movement, many fundamentalist movements worldwide are simply new forms of nationalism in a highly unorthodox religious guise. This is obviously the case with Zionist fundamentalism in Israel and the fervently patriotic Christian right in the US.

In the Muslim world, too, where the European nationalist ideology has always seemed an alien import, fundamentalisms are often more about a search for social identity and national self-definition than religion. They represent a widespread desire to return to the roots of the culture, before it was invaded and weakened by the colonial powers.

Because it is increasingly recognised that the terrorists in no way represent mainstream Islam, some prefer to call them jihadists, but this is not very satisfactory. Extremists and unscrupulous politicians have purloined the word for their own purposes, but the real meaning of jihad is not "holy war" but "struggle" or "effort." Muslims are commanded to make a massive attempt on all fronts - social, economic, intellectual, ethical and spiritual - to put the will of God into practice.

Sometimes a military effort may be a regrettable necessity in order to defend decent values, but an oft-quoted tradition has the Prophet Muhammad saying after a military victory: "We are coming back from the Lesser Jihad [ie the battle] and returning to the Greater Jihad" - the far more important, difficult and momentous struggle to reform our own society and our own hearts.

Jihad is thus a cherished spiritual value that, for most Muslims, has no connection with violence. Last year, at the University of Kentucky, I met a delightful young man called Jihad; his parents had given him that name in the hope that he would become not a holy warrior, but a truly spiritual man who would make the world a better place. The term jihadi terrorism is likely to be offensive, therefore, and will win no hearts or minds.

At our conference in Washington, many people favoured "Wahhabi terrorism". They pointed out that most of the hijackers on September 11 came from Saudi Arabia, where a peculiarly intolerant form of Islam known as Wahhabism was the state religion. They argued that this description would be popular with those many Muslims who tended to be hostile to the Saudis. I was not happy, however, because even though the narrow, sometimes bigoted vision of Wahhabism makes it a fruitful ground for extremism, the vast majority of Wahhabis do not commit acts of terror.

Bin Laden was not inspired by Wahhabism but by the writings of the Egyptian ideologue Sayyid Qutb, who was executed by President Nasser in 1966. Almost every fundamentalist movement in Sunni Islam has been strongly influenced by Qutb, so there is a good case for calling the violence that some of his followers commit "Qutbian terrorism." Qutb urged his followers to withdraw from the moral and spiritual barbarism of modern society and fight it to the death.

Western people should learn more about such thinkers as Qutb, and become aware of the many dramatically different shades of opinion in the Muslim world. There are too many lazy, unexamined assumptions about Islam, which tends to be regarded as an amorphous, monolithic entity. Remarks such as "They hate our freedom" may give some a righteous glow, but they are not useful, because they are rarely accompanied by a rigorous analysis of who exactly "they" are.

The story of Qutb is also instructive as a reminder that militant religiosity is often the product of social, economic and political factors. Qutb was imprisoned for 15 years in one of Nasser's vile concentration camps, where he and thousands of other members of the Muslim Brotherhood were subjected to physical and mental torture. He entered the camp as a moderate, but the prison made him a fundamentalist. Modern secularism, as he had experienced it under Nasser, seemed a great evil and a lethal assault on faith.

Precise intelligence is essential in any conflict. It is important to know who our enemies are, but equally crucial to know who they are not. It is even more vital to avoid turning potential friends into foes. By making the disciplined effort to name our enemies correctly, we will learn more about them, and come one step nearer, perhaps, to solving the seemingly intractable and increasingly perilous problems of our divided world.

See What the Booze Can Do

2006-01-28T18:04:00.000+08:00

One aspect of Islam that I think is misunderstood is the reason why certain activities (e.g., pre-marital and homosexual sex), foods (e.g., pork) and beverages (e.g., alcohol) are prohibited. All of these things are listed as haram (forbidden) in the Qur'an. I think that the one common denominator for all of these various prohibitions is that Allah (swt), through the Qur'an, encourages us to lead healthy lives and to minimize the chances of us coming down with various diseases and ailments, let alone losing our lives too early. In this post, I'm going to refer to why alcohol is haram.

The Qur'an says:

"They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider-" (2:219)

and

"O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan's handwork: eschew such (abomination), that ye may prosper. Satan's plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will ye not then abstain?" (5:90-1)

We all know of incidents where the consumption of alcohol has caused harm to peoples' lives, whether to those who drink the alcohol themselves or to others whom they affect in one way or another. (I myself survived an accident after being hit by a drunk driver.) However, if you don't believe that drinking alcohol is bad enough, consider the following article, from the Herald Sun (Australia). This woman, Nicky Taylor, in conducting an experiment for BBC3, had literally lost her looks in one month's time.

You wanna drink? Go ahead and become a fat cow.

NICKY Taylor, 39, is stumbling around a nightclub dance floor in the early hours of the morning, clutching a bottle of Smirnoff Ice.

In five hours, she has drunk equal to four bottles of wine in a potentially fatal mix of cocktails, spirits and beers.

She is drunk. She has vomited once, but Nicky carries on, determined to keep up with her female companions.

This ugly scene is not a typical night for Nicky. In an experiment for a British TV documentary, the single mother spent a month matching the bingers drink-for-drink to see what it did to her body and mind.

Over 30 days, going out five nights a week, Nicky consumed a staggering 516 units of alcohol -- 17.2 units a day. Guidelines say women should drink no more than two or three units a day, and a maximum of 14 a week.

One unit is 8g of alcohol, or a small glass (125ml) of wine, half a pint (284ml) of beer or a pub measure of spirits. But stronger beers may contain 2.5 alcohol units per half pint.

Nicky hopes her experiment will open people's eyes to the gravity of binge-drinking in the same way Morgan Spurlock's film Super Size Me (in which the American filmmaker ate McDonald's for 30 days) did to the dangers of junk food.

"What I discovered shocked me to the core," says Nicky, who was monitored by medical experts during the experiment.

She was chosen because her bosses wanted a responsible woman in her 30s. She went into it with gusto, but emerged depressed and exhausted. Her home and professional lives were suffering and she developed an increased risk of liver problems and alcoholism.

Her body fat increased from 37.4 per cent to 38.9 per cent, she put on more than 3kg, and her skin became so damaged she had the complexion of a 50-year-old.

Over time, with the dehydrating effects of alcohol no longer taking their toll, her skin will return to normal. But doctors said that in another five months she might have seen signs of cirrhosis.

"I lost my jaw line and I developed chipmunk cheeks," she said.

"I was drinking the equivalent of about 2000 calories a night and developed a big tyre of fat around my stomach. I also became really depressed."

Nicky describes meeting a generation of women for whom casual sex and alcohol-induced fighting is the norm.

"On average, to match the girls I was drinking with, who were in their 20s and 30s and worked in jobs ranging from city professions to nursing, I had to drink upwards of 30 units of alcohol a night. I never went out without having a big bowl of pasta to line my stomach," Nicky says.

"They all drink on empty stomachs so that the alcohol is absorbed more rapidly.

"On my first night out with student nurses Ceri, 30, and Lorna, 21, I drank in one night twice what the (British) Government recommends for a week.

"I ended up collapsing on the pavement and passing out in the back of a taxi. I never went anywhere without my film crew. But I dread to think what could have happened had I not had anyone looking after me."

The next day, with the hangover from hell, she went to a club with the same group of girls.

"I was so drunk I fell asleep in the club, but the girls kept waking me up to give me more. I ended up drinking 11 double vodkas," she says.

After another binge, her film crew "took great pleasure in reminding me of embarrassing things I'd done, such as dancing on a podium in a gay bar and dancing provocatively with an empty beer bottle."

Turning Muslim in Texas

2006-01-23T15:08:00.000+08:00

A wonderful little video: Turning Muslim in Texas. This is a 24-minute British documentary that looks at the lives of seven white American reverts to Islam and their families. Softy that I am, I actually started to get a little teary-eyed when the one woman (not one of the intervieweees) announced that she wanted to take the shahadah right then and there. This is a MUST SEE!

Pondering the Ways and Whys of Islam

2006-01-06T18:23:00.000+08:00

The following article appeared recently in the Monterey County (California) Herald. Although I'm not particularly fond of naming talks or articles "Entering (or Inside) the [Insert Group's Name Here] Mind," I liked what Mr. Provost had to say. It's refreshing to see a (presumed) non-Muslim giving accurate information about Islam to the public instead of misinformation presented by yet another hysterical Islamophobe.

Would David Koresh be considered a representative Christian? Are members of the IRA Christian terrorists?

These comparisons are worth pondering when looking at how Islam is often portrayed by the news media, according to John Provost, philosophy instructor for Monterey Peninsula College's Gentrain program, who spoke Wednesday at MPC on "Entering the Muslim Mind."

News reports of the fiery deaths that culminated in the FBI siege of Koresh's Branch Davidian compound in Waco, Texas, in 1993, and the ongoing war between Catholics and Protestants in Northern Ireland, didn't link Christianity and terrorism, he noted, but the actions of Muslim fanatics, and conflicts between Shia and Sunni Muslims, are joined in the phrase "Islamic terrorism."

That's a mistaken view, Provost said, and holding it won't help get a clear view of the problem or work toward a resolution of the conflict between Islam and western secularism.

The fact that a suicide bomber believes that his act makes him a martyr bound for heaven doesn't make that belief true, Provost said, and most Muslim scholars reject that doctrine as "a gross distortion of the Qur'an."

Martyrdom isn't foreign to Christianity either, he said, and suicide bombers represent "a dark side of Islam that is hard to explain."

But it is the hallmark of the fanatic to seize on a particular aspect of doctrine and apply a literal interpretation that justifies such an action, he said.

"We need to be careful how we speak about religion and politics," he said.

Islam, Judaism and Christianity all sprung out of the Middle East and all trace their lineage to Abraham, but as they have spread to other areas of the world, all three changed as they assimilated into other cultures, Provost said.

Islam began in Arab culture, and its sacred language is Arabic, but a Muslim in Indonesia, Iran, Pakistan or Afghanistan is not like a Muslim from Arabia, Iraq, Syria or Egypt. All adhere to the "Five Pillars of Islam" -- the fast of Ramadan, recitation of the creed that "There is no God but God and Mohammed is His prophet," prayer fives times a day, the giving of alms and making the pilgrimage to Mecca.

Islam does not recognize a separation of church and state, he said. Islam is society and culture, and therein lies the root of conflict and misunderstanding between Muslim and Westerner.

"How can you be Muslim in a modern, secular society?" Provost asked rhetorically. "It isn't easy. It's not easy to be Christian or Jewish either."

He noted that Islam enjoyed its Golden Age under the Caliphate, advancing in art, literature, philosophy, science, mathematics and medicine, while Europe floundered in the Dark Ages.

Islam then entered its own dark age as Europe became resurgent after the Renaissance, and by the 1800s, nearly all Muslim nations had been colonized by Europeans, Provost said. Now they are independent and trying to find their own way.

Europe's example, he noted, isn't particularly admired by Muslims, who cite the 100 million killed in the wars of the 20th century as a path they don't want to follow.

Muslims feel threatened by Western capitalism and culture, the flood of goods and ideas that they feel undermine their own civilization.

"You don't need troops to invade a country," Provost said. "You can do it with MTV, advertising, Marlboros, Levis, Kentucky Fried Chicken and McDonald's."

Muslims find this cultural imperialism "very offensive. It destroys their culture and what they feel is important. It's why they feel attacked. There's a reason why they call us the Great Satan."

A strong belief system with rules and laws can be a source of comfort and support to those caught up in the rapid changes of modern life, he said.

While liberal westerners decry the status and treatment of women in Muslim countries, Provost said a study of Mohammed's writings shows a relatively progressive view of women for his time. It was he who first preached their rights to education, inheritance, property, a dowry as a hedge against divorce, and he limited marriage to four wives in a highly polygamous culture, and then only "if the husband could treat each wife the same."

The practical result, he said, is that 95 percent of Muslim marriages are monogamous.

While news media portray women clad in burqas, Muslim women in many countries dress as stylishly as any westerner. The Quran only requires "modesty," Provost said, not the complete cover-up that some adherents of Islam demand. Cultures change the observance of all religions.

It has been less than 100 years since American women got the vote, he noted, and Christianity allowed slavery for 1,900 years before it was abolished.

"To live up to the founders of your religion, you have to be changed. You have to walk the talk."

Source

The Qur'an...A Way of Life

2005-11-23T21:33:00.000+08:00

MENJ has a good post with 60 rules of behavior derived from the Qur'an. Please see: The Qur'an...A Way of Life.

Inside the Muslim Mind and the Qur'an

2005-11-16T21:57:00.000+08:00

Below is most of a short interview with Michael Sells, Professor of Islamic History at the University of Chicago, and author of the book, "Approaching the Qur'an" (think "Controversy in 2002 at the University of North Carolina at Chapel Hill"). The interview appeared in the Minneapolis-St. Paul StarTribune.

Q Some Americans would see the title of your lecture, "The Politics of the Qur'an," as synonymous with the politics of terrorism. How do you respond?

A: One of the big problems in the American society is that people do not have a sense of what the Qur'an is. So when someone commits an act of violence and cites a verse from the Qur'an, which seems to justify violence, then it's easy for people to make the assumption that the Qur'an is a document of violence. So one thing that needs to happen is for people to have a general sense of the sacred texts of religious traditions and to see that there is violence and peace in all of the sacred texts and that people have justified violence by quoting all of the sacred texts.

Q Is there a fundamental gap in understanding between Islam and the West?

A: There are translation gaps. Muslims approach the Qur'an primarily through hearing it in Arabic. It's a very different experience than reading the Bible, and it makes it very difficult for people, when they pick up a Qur'an and read it, to understand the spirituality that Muslims feel and sense when they hear the Qur'an.

Q Does that translate into anything practical in terms of our understanding of the Muslim world?

A: What's often lost are the deeper feelings of tenderness, of solidarity with other human beings, of subtlety, of the ability to have many interpretations. All of these things when they are lost lead then to a very stereotypical sense ... a narrow, more rigid sense of what the tradition is.

Q There was lively controversy after the University of North Carolina-Chapel Hill assigned students in 2002 to read your book, "Approaching the Qur'an." Critics said you sanitized Islam by leaving out passages commanding violent behavior in jihad. How do you respond?

A: It's a category mistake. If someone were presenting to Muslims aspects of the Bible that most Christians and Jews find deeply personal in their private religious lives, ... you would probably present something like the Book of Genesis. ... You probably would not present the Book of Joshua, in which God requires his people to exterminate all of the people of the Palestine area. ... I took the part of the Qur'an that Muslims learn first, that they memorize most often, and I translated that.

The Beauty of the Qur'an

2005-11-09T12:04:00.001+08:00

Question: How do you explain the beauty of the Qur'an?

Answer: Saidina Ali k.w. pointed out that:

"Al-Qur'an presents to you in the way that you approach it."

If one approaches the Qur'an with evil and ugly intentions, closed paradigms and limited understanding, he will understand the Qur'an with his limited, ugly understandings. If one approaches the Qur'an with love and mercy, the Qur'an will build upon them castles of mercy and compassion.
--Dr. Khaled Abou El Fadl, Interview with the Editors of "Inabah" magazine, p. 5

Comment: After reading this answer, the image I got was of the Qur'an as a mirror. The Qur'an is certainly more than just a book; likewise, our relationship with the Qur'an is not one-way, but two-way. The Qur'an not only provides us guidance generally, in the form of various rules and legislation, but also seems to provide individual guidance, in part through its ability to "read the reader." ("There comes a moment in the reading of the Qur'an, as for example in personal study focused on understanding the meaning, whether reciting out loud or reading it silently, when readers start feeling an uncanny, sometimes frightening presence. Instead of reading the Qur'an, the reader begins feeling the Qur'an is 'reading' the reader! This is a wonderfully disturbing experience, by no means requiring a person to be a Muslim before it can be felt." -- Fredrick Denny, Islam, p. 88)

But everyone is not able to partake of the Qur'an's wisdom. I have come across many people online who have demonstrated their inability to grasp all or a part of the Qur'an due to their mindset. And this metaphor, of the Qur'an as a mirror to one's soul, strikes me as particularly apt. The mind that is clouded and opaque has no ability to see the Qur'an's beauty. That soul, as Dr. Khaled pointed out, will have nothing more than "limited, ugly understandings." However, if one's mind is the least bit transparent, then the Qur'an will reflect back its beauty upon that person's soul. Insha'allah, the soul will continue to grow and become more beautiful the more it reads the Qur'an.

The Jizya or Poll Tax

2005-11-04T16:52:00.000+08:00

Here is another excerpt from Dr. Khaled Abou El Fadl's writings, this being on the topic of the jizya or poll tax. In 9:29, the Qur'an says:

"Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued."

This is one verse hostile non-Muslims like to point out, whining that we Muslims would inflict upon them the jizya if we were able. (Hey, everyone's gotta pay their taxes, ya know? ;) )

On page 27, Dr. Khaled addressed this topic in his article, The Place of Tolerance in Islam." (To read the entire article, click on the Inabah button at the top of Masjid Khadijah's website, then click on the Issue 21 icon. The article, in PDF format, is on pp. 21-27 (pp. 19-25 on Adobe Reader). This excerpt is another good reason why everyone (Muslims and non-Muslims) need to understand the historical context underlying the revelation of the Qur'an.

The other major issue on the point of tolerance in Islam is that of the poll tax (jizyah) imposed on the People of the Book (Christians and Jews) who live in Muslim territory. When the Qur'an was revealed it was common inside and outside of Arabia to levy poll taxes against alien groups. Building upon the historical practice, classical Muslim jurists argued that the poll tax is money collected by the Islamic polity from non-Muslims in return for the protection of the Muslim state. If the Muslim state was incapable of extending such protection to non-Muslims, it was not supposed to levy a poll tax. In fact, 'Umar, the second Rightly Guided Caliph and close companion of the Prophet, returned the poll tax to an Arab Christian tribe that he was incapable of protecting from Byzantine aggression.

Aside from the juristic theory justifying the poll tax, the Qur'an does not, however, pronounce an absolute and unwavering rule in favor of such an institution. Once more, attention to historical circumstance is essential. The Qur'an endorsed a poll tax as a response to particular groups in Arabia who were persistently hostile to the early Muslims. Importantly, the Prophet did not collect a poll tax from every non-Muslim tribe that submitted to Muslim sovereignty, and in fact, in the case of a large number of non-Muslim but non-hostile tribes, he paid them a periodic sum of money or goods. These tribes were known as "those whose hearts have been reconciled." Furthermore, 'Umar entered into a peace settlement with Arab Christian tribes pursuant to which these tribes were obligated to pay the Islamic annual tax known as the zakah and not the poll tax. Reportedly, although they refused to convert to Islam the Christian tribes contended that paying the jizyah (poll tax) was degrading and, instead, asked to pay the zakah, and 'Umar accomodated their request.

In short, there are various indicators that the poll tax is not a theologically mandated practice but a functional solution that was adopted in response to a specific set of historical circumstances. Only an entirely ahistorical reading of the text could conclude that it is an essential element in a Divinely-sanctioned program of subordinating the non-believer.

Jihad versus Violence

2005-10-31T18:11:00.000+08:00

The following excerpt comes from Dr. Khaled Abou El Fadl's article, "Peaceful Jihad." Dr. Khaled is a Professor of Law at the UCLA School of Law. He was recently in Singapore, and Inabah magazine, a publication of Masjid Khadijah, was given permission to publish a number of his articles. (To read the entire article, click on the Inabah button at the top of Masjid Khadijah's website, then click on the Issue 21 icon. The article, in PDF format, is on pp. 18-20.)

I've chosen this particular excerpt because I think Dr. Khaled provides a very good distinction between the concepts of jihad and qital. The concept of jihad is often confused by non-Muslims with what we Muslims call qital, or fighting. Jihad and qital, as Dr. Khaled shows, are quite distinct concepts from each other and jihad, which is a positive value, should not be confused with qital.

I've also included two additional paragraphs to this excerpt because it helps to illustrate some of the limitations that are placed on qital that we Muslims are to follow:

"Jihad is a core principle in Islamic theology; it means to strive, to apply oneself: to struggle, and persevere. In many ways, jihad connotes a strong spiritual and material work ethic in Islam. Piety, knowledge, health, beauty, truth, and justice are not possible without jihad - without sustained and diligent hard work. Therefore, cleansing oneself from vanity and pettiness, pursuing knowledge, curing the ill, feeding the poor, and standing up for truth and justice even at great personal risk are all forms of jihad.

"The Qur'an uses the term jihad to refer to the act of striving to serve the purposes of God on this Earth, which include all the acts mentioned above. Importantly, the Qur'an does not use the word jihad to refer to warfare or fighting; such acts are referred to as qital. While the Qur'an's call to jihad is unconditional and unrestricted, such is not the case for qital. Jihad is a good in and of itself while qital is not. Every reference in the Qur'an to qital is therefore restricted and limited by particular conditions, but exhortations to jihad, like the references to justice or truth, are absolute and unconditional. Consequently, the early Muslims were not allowed to engage inqital until God gave them specific permission to do so. The Qur'an is careful to note that Muslims were given permission to fight because they had become the victims of aggression. Furthermore, the Qur'an instructs Muslims to fight only those who fight them and not to transgress, for God does not approve of aggression.

"In addition, the Qur'an goes on to specify that if the enemy ceases hostilities and seeks peace, Muslims should seek peace as well. Failure to seek peace without just cause is considered arrogant and sinful. In fact, the Qur'an reminds Muslims not to pick fights and not to create enemies, indicating that it is a Divine blessing when one chooses to make peace. God has the power to inspire in the hearts of non-Muslims a desire for peace, and Muslims must treat such a blessing with gratitude and appreciation, not defiance and arrogance.

"In light of this Qur'anic discourse, Muslim jurists debated what would consitute a sufficient and just cause for fighting non-Muslims. Are non-Muslims fought because of their act of disbelief or only becase they pose a physical threat to Muslims? Most jurists concluded that the justification for fighting non-Muslims is directly proportional to the physical threat they pose to Muslims. In other words, if they do not threaten or seek to harm Muslims, then there is no justification for acts of belligerence or warfare. Similarly, relying on precedents set by the Prophet, classical Muslim jurists held that non-combatants - children, women, people of advanced age, monks, hermits, priests, or anyone else who does not seek to or cannot fight Muslims are inviolable and may not be targeted."

Now if you really want to emulate the Prophet (pbuh)...

2005-10-25T22:22:00.000+08:00

Prior to the start of Ramadhan, my ustaz had asked me how many how many years I have fasted, and I said that this would be (is now) my sixth Ramadhan. He replied that I have almost caught up with the Prophet Muhammad (pbuh), who fasted for eight years. (The command for Muslims to fast during Ramadhan is located in verses 2:183-5. According to Maududi, "The greater part of Al-Baqarah was revealed during the first two years of the Holy Prophet's life at Al-Madinah.")

However, if we really wish to emulate the Prophet (pbuh) in his fasting, we need to fast a lot more than just eight Ramadhans. From Saiyid Sulaiman Nadwi's book, "Muhammad, The Ideal Prophet: A Historic, Practical, Perfect Model for Humanity" (translated by Mohiuddin Ahmad), page 101:

"The Prophet commended keeping of fasts throughout the month of Ramadhan. But, in addition to these, he punctuated every week with a fast or two. 'When he took to the keeping of fasts,' says 'Ayesha, 'it appeared as if he would never give them up.' The Prophet forbade his followers to prolong the voluntary fasts beyond a day at a time, but he himself used to fast continuously for days together without even taking anything during the night. If his companions tried to emulate him, he dissuaded them saying: 'Who amongst you is like me? My Lord provideth sustenance to me.' Normally, he kept fast for the whole of two months during Sh'aban and Ramadhan, the 13th, 14th and 15th of each month, the first ten days of Muharram, six days following the 'Id-ul-fitr, and on Mondays and Thursdays in every week. In this manner did the Prophet teach his followers how to keep fasts."

'Adi bin Hatim

2005-10-19T13:59:00.000+08:00

A few months ago, I purchased Saiyid Sulaiman Nadwi's book, "Muhammad, The Ideal Prophet: A Historic, Practical, Perfect Model for Humanity" (translated by Mohiuddin Ahmad), and had promptly lost it. (Meaning, it had disappeared somewhere in my tiny flat. :) ) The other day, I found the book hidden by some bigger books in one of my bookcases, and I started reading it for the first time. The book, a series of lectures given in India in 1925, has been a great read so far. The following paragraph (from p. 82) is one of the book's many gems. When I first read this paragraph, I gasped (twice) and felt the start of tears forming, I was so touched by the beauty of this passage:

'Adi, the son of Hatim, the famous chief of the tribe of Tay, was still a Christian when he called upon the Prophet in Madina for the second time. He saw, on the one hand, the deference paid to the Prophet by his devoted companions and, on the other, the preparations being made for the holy war. Unable to decide whether Muhammad was a prophet or a king, he was still in two minds when he saw a slave girl coming to seek the Prophet's advice in private. "Come on," he heard the Prophet replying, "I'll go wherever you want." 'Adi at once saw that no king could be so modest and unassuming. He threw away the cross hanging from his neck and embraced Islam."

A Reminder for Ramadhan

2005-10-17T15:48:00.000+08:00

A reminder for fellow Muslims about just how good life is for us, even while we fast during this holy month of Ramadhan:

"Abu Talha relates that once he saw the Prophet [pbuh] lying in the mosque. He was, at the time, hungry and restless. Some of his companions, on another occasion, complained of hunger to the Prophet and showed him the slab of stone each had tied to his stomach to mitigate the aching void. They found the Prophet [pbuh] still more famished for he had tied two slabs of stones to his stomach. At times his voice showed that he was starving. Another time, when he had had nothing to eat for quite a few days, he went to see Abu Ayyub Ansari who immediately brought some fresh dates and got some meals cooked for him. Before taking anything brought to him, he sent a bread with some meat to Fatima who had also not taken anything for the last two days."

-- Saiyid Sulaiman Nadwi, "Muhammad, The Ideal Prophet: A Historic, Practical, Perfect Model for Humanity," Translated by Mohiuddin Ahmad, p. 104

The 9/11 Terrorists and Shirk

2005-10-10T22:58:00.000+08:00

The following is a comment I've made on Lost Budgie's blog. I felt that this topic (shirk) was an important one to discuss, both for the education of non-Muslims and to warn any forgetful Muslims not to engage in that most foolish of behavior, one that they would ultimately regret.

Lost Budgie wrote: "So, how about it? In as unequivocal a manner as possible, and with no weasel words, please clearly state that those Muslims who crashed the airplanes on 9/11 were NOT martyrs to Islam and that they are burning in hell."

I had been asked to respond to certain of your comments on this thread and, originally, I was going to do that; however, I then decided not to because I felt your post and comments were just too silly and islamophobic to argue with. Plus, it's Ramadhan and I would rather keep to the theme of the month; namely, practicing self-restraint. Still, this last comment of yours deserves a response, if only to educate you and other non-Muslims on an important point of Islam.

What you've asked us to do, in the above quotation, is - quite simply - extremely sinful behavior. In Arabic, the sin is known as shirk, or the association of others with Allah (swt). This is the one sin Allah (swt) has told us that he will never forgive. The fact of the matter is that we cannot say one way or another whether *anyone* (let alone the 19 highjackers of 9/11) is or will be in heaven or hell. We cannot even say whether a person is in or out of Islam. These decisions are Allah's (swt) alone; we do not have the prerogative, authority nor ability to make such pronouncements. To think that we can is to think that we have some of the powers of Allah (swt), and that is shirk, because we are setting ourselves up as Allah's (swt) equal - and that, of course, can never be. After all, no human being is a god. Astagfirullah!

Study: Unwed Mothers 'Tend to Not Marry Well'

2005-10-05T12:46:00.000+08:00

In Islam, zina, or sexual intercourse between a man and woman who are not married to each other, is strictly forbidden. Of course, in Western society today, the sin of zina is rampant; however, the following news item may be of interest. Published by livescience.com, a recently published study shows some of the negative consequences for women who conceive children after having committed zina:

Women who have children out of wedlock are about 30 percent less likely to get married than childless single women, according to a new study.

When unwed mothers do marry, they are more likely to land husbands who are significantly older and less educated than those of women who don't have children.

"It's more difficult for unwed mothers to get married, and if they do, they tend to not marry well," said Zhenchao Qian, associate professor of sociology at Ohio State University.

More than a third of female-headed families with children live in poverty compared to only 6 percent of married couples with children, Qian said. Marriage may not help unwed mothers economically, however, because their partners tend to lack education and are less likely to have opportunities for good-paying jobs.

The study drew from data collected in the Current Population Survey between 1980 and 1995. The sample included 102,722 women aged 18 to 34.

Their results are detailed in the current issue of the journal Social Forces.

(Emphasis mine.)

One more reason to follow Islam!

The 114th Basmallah

2005-09-26T22:33:00.000+08:00

I've been meaning to write about this. A few weeks ago, after taisir class, the ustazah pointed out to Milady and I a little gem in the Qur'an, an ayat that is hidden in plain sight. I was so excited at learning about this ayat that I could hardly go to sleep that night. Anyhoo...

As Muslims, we know that the Qur'an has 114 suwar (pl. of surah) and that there are 113 basmallah, the only surah not having a basmallah being the ninth (At-Taubah, Repentance). However, my ustazah asked, did you know that there is a 114th basmallah in the Qur'an? And there is:

"It is from Solomon, and is (as follows): 'In the name of Allah, Most Gracious, Most Merciful: (27:30)

I've been thinking about this verse since I heard about the connection (114 suwar, 114 basmallah). Obviously it could be "coincidence" that there is a 114th basmallah to make up for the one missing at the beginning of At-Taubah... But I've come not to believe in "coincidences" when it comes to the Qur'an. The Qur'an is far too subtle a work to be governed by mere coincidence. This to me is a sign (ayat) from Allah (swt) that shows once more the divine authorship of the Qur'an.

Alhamdulillah!

The problem isn't Islam, it's the extremist Muslims

2005-09-23T17:08:00.000+08:00

Excerpts from a good article, touching on some of the topics that Lost Budgie and I were discussing earlier in the week. By Nancy El-Gindy.

"Why is it that Islam is always brought into question when a small minority of Muslims actually commits crimes of aggression? Why is it assumed that Islam itself is actually driving these murderers to such levels of hatred and ignorance? Islamic terrorism has no roots in the religion itself; rather it grows out of individuals' own interpretation of it, personal intolerance and hate, and in some cases, perhaps even insanity."

...

"If enough people read the teachings of Islam they would understand that it promotes tolerance, patience, kindness and understanding toward both Muslims and non-Muslims. The killing of innocents has been and always will be a major sin, as in any other religion or belief system. Some religious leaders, however, take liberties in interpreting certain verses of the Koran or sayings of the Prophet Mohammad, taking them out of context to suit their own political agendas, and sometimes managing to brainwash others with false promises of paradise in the afterlife. Islam itself does not sponsor or condone the terrorist acts of Muslims, and thus should not be held responsible for them.

"Islam is not uncivilized, outdated or intolerant; it is people who promote radical, unconventional beliefs and practices of Islam. Reforming Islam itself is not going to solve the problem of terrorism perpetrated by extremists, because no matter how much theology and doctrine change, people themselves probably will not. Reinterpreting holy texts would fail, first because of the widespread and strong opposition it would receive, and second because extremists will always manage to find something in the texts of Islam that they can twist to fit their agendas.

"Unfortunately, it seems that in all societies there exists a minority of narrow-minded fanatics. For example, Christianity is widely seen as a moderate religion which promotes peace, and is what it is today because of many periods of reformation, schism, and soul-searching. However, there are still groups of people all over the world who promote extreme views in its name, for instance the once powerful Ku Klux Klan, a self-proclaimed Christian organization. What changed was not the religion, nor interpretations of core religious texts; rather, popular support for the organization eroded as the hearts and minds of the population at large turned against bigotry and discrimination of all kinds, thanks in large part to the civil rights movement in the United States.

"Mindsets are the problem, not what is written in Islam's holy texts. Altering this state of mind should be the focus of intellectual efforts to end terrorism, not modifying or reforming Islam.

"What gives rise then, to this unfortunate and misplaced perception? Simple lack of knowledge about Islam. There is a vital need to raise the awareness in Western countries on some simple facts about Islam. The states of the Middle East and the Muslim world should do much more in terms of public diplomacy. Their current utter lack of the most basic public relations skills is one of the biggest reasons the teachings of Islam are hardly known, much less properly understood, in the West. Western journalists and analysts often know no more than their audiences, making it difficult, if not impossible, for them to put events in the Middle East and acts of terrorism in their proper context.

"Credible intellectual and religious figures should also make more efforts to reach out to national and local media in the West. Scholars, sheikhs and other religious figures should swallow their pride and pay special attention to more conservative media outlets such as the Fox News Network, often criticized for its bias, to reach those sectors of the American population that tend to be unthinkingly anti-Islam. They will need to have a strong grounding in Western history and politics so they can help define for Western audiences the difference between Islamic principles on the one hand, and the actions of a few on the other, in terms they will understand. And they should not let Westerners forget that dangerous, extremist movements claiming to draw on religion have existed in the West as well."

Does Islam require 4 witnesses for rape victims?

2005-09-23T16:42:00.000+08:00

MENJ has a nice, concise refutation of the assertion that Muslim women who were raped require four witnesses. Check it out.

Response to Steve regarding Sania Mirza

2005-09-19T12:54:00.000+08:00

This is a response I made to "Steve" regarding my Sania Mirza post on my main blog. I've decided to post my response here, in addition to the main blog, as I thought my comments might be helpful for those who are interested in learning about Islam.

Steve wrote: "I think a reasonable person can debate what kind of clothing is acceptable under Islam. I know dozens of Muslims who ruitinely wear shorts and skirts, and at the same time affirm most of the basic principles of Islam."

Those shorts-and-skirts Muslims must be young. :) Yeah, I've heard of cases up in Malaysia where a young woman might go out in public wearing something skimpy but also wearing a hijab. Go figure. Still, there are clearly defined dress codes for both Muslim men and women. Those women who wear the shorts and skirts are not following the dress code. While they may "affirm most of the basic principles of Islam," Islam is not a "pick and choose," cafeteria-style religion. Muslims should (ideally) follow all aspects of Islam as much of the time as possible. As my wife would say, "We strive to be better Muslims."

"That being said, whats at issue is whether or not the actions of this tennis player is worthy of a 'fatwa.'"

A fatwa in and of itself is merely an opinion, and does not necessarily have to be obeyed. Most people who ask for a fatwa normally ask for themselves (i.e., they have a particular situation they would like resolved, and they are looking for guidance in the form of a fatwa). That someone asks, "What about the type of clothing a female tennis player wears in public, like Sania Mirza?" seems a little odd, but is still not out of the realm of the ordinary. In that regard, Ms. Sania is worthy of a fatwa, as is any other Muslim in the world.

"I completely agree that an Islamic council should be more worried about things like Wahhabism or the Mujahadeen than tennis attire."

In all honesty, the vast majority of fatawa that are issued deal with very mundane, daily life issues. There's nothing wrong with an Islamic council dealing with the bigger issues (many Muslims wish they would), but most of their work deals with very small issues.

"However, it is the position of some Islamic scholars that if the purpose of rules and regulations regarding attire is to not attract attention to ones self, then covering up in conditions such as western society and or tennis courts might actually defeat the intended purpose of such modesty..."

Possibly, but... The purpose of the dress code, of course, is for modesty; it's not necessarily to not attract attention to one's self. While a pro female tennis player might attract attention initially by, say, wearing a sweat suit instead of a skirt and blouse, don't you think the fuss might die down fairly quickly (within a year's time at the most)? Is women's beach volleyball popular because we value the women as athletes...or because they wear bikinis? Was Anna Kournikova as popular as she was because of her tennis skills (her having never won a Grand Slam tournament) or because of her looks?

Some more comments regarding apostasy...

2005-09-16T15:21:00.002+08:00

This is more of a conversation I have had regarding the topic of apostasy. The Non-Muslim Lost Budgie appears to be the type of Christian who assumes that Muslims would convert in droves to Christianity if only they didn't fear being executed by other Muslims for apostasy. In fact, I believe Ann's comments (mentioned and linked at the very end of this post) are quite true.

Lost Budgie wrote: "Unfortunately, many Islamic scholars do not share your interpretation of Islamic scriptures and laws."

And many do. Read my last post [referring to what I have posted in my last entry on this blog].

"Whether apostates are killed by countries or individuals, the killings perfectly illustrate that this interpretation of Islam is held by many of the faith."

Many people of all faiths will have different interpretations regarding their religions. Some interpretations are held in ignorance; others are held as a result of correct study. Christians and Jews all supposedly follow the Ten Commandments, but that doesn't mean that they obey them (particularly the sixth).

"(For a tiny sample of what can be found on the web, click here for the photos and names of ten Iranian women who were all hung together for apostasy in 1983. Many since that time, of course. This was just a busy day.)"

Personally, I don't agree that these women were apostates; I believe they were murdered for following a different religion (their murders I condemn). If you want to argue that Baha'i's are Muslims (and thus apostates), then you're following a Shi'a perspective, which I don't think many people around the world (including Sunni Muslims) would agree with.

"References? Well, let’s start with Abul Ala Mawdudi and his book “The Punishment of the Apostate according to Islamic Law”. An English translation can be found here.

"Mr. Mawdudi was, of course, a founding father of Pakistan and has been described as 'the most widely read Muslim author of the 20th Century, contributing immensely to the contemporary resurgence of Islamic ideas, feelings and activity all over the world.'"

This is one person's view on the topic and, as such, doesn't carry much weight within the Islamic community. Even if Mawdudi's work is accepted within one of the madhab, that doesn't necessarily mean that any of the other madhahab would also accept it.

"Mr. Mawdudi also provided the introduction to A. Yusuf Ali’s 'The Holy Qur’an, Translation and Commentary'."

Not in any of the three volumes my wife and I have of Yusuf Ali's translation (including original version and revised). Not that, even if Mawdudi's introduction appears in some limited edition printings of Yusuf Ali's translation, would his work make a speck of difference.

"On the web today, you can find many Islamic websites that agree with the position that apostates should be killed. Try here or here to start."

You do know that you can't always trust what you read on the Internet, right? :) Why are you bringing up non-scholarly works?

"So JD…. you disagree with Mr. Mawdudi and others who hold the position that both the Koran and Hadith command (ie: COMMAND, not “recommend”) the execution of Muslim apostates."

You obviously didn't read my earlier post or the article I linked to. The Qur'an forbids the execution of apostates. The one hadith that supposedly forms the basis for the execution of apostates is, in fact, ignored for the imposition of a death penalty for apostates. As the article I linked to pointed out, "The Shari`ah has not fixed any punishment for apostasy." Just because other people may think differently doesn't mean that they're correct or that their thoughts supersede the Qur'an.

"Respectfully, I point out that the disagreement on this issue between Muslims of good faith well illustrates the problem confronting modern-moderate Muslims as they try to reconcile the foundations of Islam with contemporary living."

You crack me up. If you think that Muslims are struggling with some sort of "reconciliation" between Islam and contemporary life, then you obviously don't know Muslims very well. We live within the contemporary world very well, thank you very much.

In the meantime, this entire conversation about Muslim apostasy is largely moot for the most part. It rarely happens. As another Muslim on another blog recently wrote on this topic: "To be honest, this [contemporary apostasy] is not something that really comes up often. The missionaries would have you believe that this is because converts would be killed, as if masses of Muslims are yearning to be Christian, but they’re afraid. In fact, they have a very hard time converting Muslims, and when they occasionally do, it’s Muslims who are not very knowledgeable about Islam in the first place." (Source)

Apostasy

2005-09-15T12:27:00.000+08:00

Safiyyah's got another comment from a non-Muslim visitor (the so-called "insta-expert," who thinks they understand Islam after reading what are undoubtedly anti-Muslim propoganda). Anyhoo... Today's comment was, “For instance… The Koran says that Muslims who convert to another religion must be killed. A modern-moderate Muslim has difficulty arguing against this, for to deny this is to deny the correctness of the Koran, or to admit that passages have, what, expired?”

The problem with this person's comment, of course, is that nowhere in the Qur'an is it said that apostates are to be killed. In fact, it's just the opposite. Allah (swt) tells us that we humans are to leave apostates alone, that not only shall Allah (swt) “punish them with a grievous penalty in this life and in the Hereafter” (9:74), but that Allah (swt) alone will punish them.

“And leave Me (alone to deal with) those in possession of the good things of life, who (yet) deny the Truth; and bear with them for a little while. With Us are Fetters (to bind them), and a Fire (to burn them), And a Food that chokes, and a Penalty Grievous.” (73:11-3)

Muslims have no problem in arguing against the false notion that apostates must be killed. A number of Muslim scholars have argued thus:

“A number of Islamic scholars from past centuries, Ibrahim al-Naka’I, Sufyan al-Thawri, Shams al-Din al-Sarakhsi, Abul Walid al-Baji and Ibn Taymiyyah, have all held that apostasy is a serious sin, but not one that requires the death penalty. In modern times, Mahmud Shaltut, Sheikh of al-Azhar, and Dr Mohammed Sayed Tantawi have concurred.” (Source)

Separate Entrances

2005-09-14T21:29:00.000+08:00

A non-Muslim visitor to Safiyyah's blog (SAFspace) questioned why mosques had separate entrances for men and women. The answer is simple, really. The women's entrance leads to the women's bathroom. Everyone, male and female, must wash themselves prior to prayer. (These are ritual ablutions, known as wudu.) The separate entrances not only allow both sexes the privacy they need; they also allow men and women not to come into contact with each other prior to prayer. In one Islamic school of thought, the Shafi'i, any man and woman who touch each other, even accidentally, after doing wudu but prior to prayer, must both do wudu again. So the separate entrances minimize any potential contact. Finally, having separate entrances to the prayer hall allows men and women to begin focusing on the activity at hand - prayer (salat) - instead of focusing on each other. For Muslims, salat is something Muslims take seriously. One's concentration must be on Allah (swt), not the opposite sex.

Islam and same-sex marriages

2005-09-07T23:02:00.000+08:00

Someone has come to my blog looking for a response to the topic, "Islam and same-sex marriages." Not knowing what this person was looking for exactly, I assume he or she was wondering whether a same-sex marriage is allowable (halal) in Islam. The answer, of course, is "no." Homosexuality by itself is haram (forbidden) in Islam, so we would not condone a same-sex marriage either. This does not mean that two people of the same sex could not live together (e.g., such as roommates), but homosexual activity (whether male or female) would not be permitted between them (this being a major sin), and their marriage by civil authorities would not be recognized by the Muslim community.

Should the gay community feel that Muslims are treating gays harshly by not allowing homosexuality, they should also remember that for Muslim heterosexual couples, pre-marital sex is also not allowed within Islam (this being known as zina or adultery, with its own severe punishments), nor are couples allowed to live together prior to marriage.

The Five Necessities of Shariah

2005-08-26T15:11:00.000+08:00

anonymous wrote: "The 5 necessities that Islamic Shariah (laws) has come to protect are life, intellect, offsprings, wealth (i.e. private, public, and natural wealth/resources), and religion itself..."

This is correct except for the order. Anonymous has listed it in order 2-3-4-5-1. Religion is first.

Muslim Inventions

2005-08-23T12:34:00.000+08:00

In the past couple weeks, I had made the occasional comment on Yusuf Smith's Indigo Jo Blogs; however, yesterday, I noticed that one of my recent comments had been deleted. Why, I don't know. In my opinion, the comment was rather innocuous; however, I respect Brother Yusuf's right to censor comments made on his blog. I, of course, also reserve that right, which I've exercised several times in the past on my own blogs. Regardless, I've decided to post my comments to his blog here on my own blogs, where he cannot censor me for what appears to be arbitrary reasons.

The comment that was deleted was in response to the following question: "What have Muslims invented in the last 500 years?" The writer in question asserts that Muslims have done absolutely nothing inventive in the past 500 years, which, of course, is a rather stupid and easily refutable assertion. For example, I had posted in my deleted comment a link to the Granted Patents webpage at the General Directorate of Patents - King Abdulaziz City for Science & Technology website. The page is in Arabic, however. Today, while "googling" for the KACST website, I also came across a US government webpage that categorizes by technology class all of the patents made in Saudi Arabia between 1999 and 2003.

My point in choosing Saudi Arabia for this refutation was merely to show one Muslim country's efforts in creating intellectual capital (in this case, in the form of patents). Obviously, this one country is not the entire Muslim world, but it is sufficient enough to disprove the writer's original assertion.

Aishah

2005-08-18T09:04:00.000+08:00

Over at Indigo Jo Blogs, there's the oft-repeated argument over Aishah's age when she was married to the Prophet Muhammad (pbuh). Instead of replying there (because the following is so lengthy), I'm posting this response here, and will link the response over in the comments section of IJB's thread.

This particular response is not mine, but was written by a woman whose nick was Ruqaiyyah. The post was taken from Beliefnet (where I used to be a regular), and was originally written on 24 April 2001.<> I have edited her post slightly for grammar, punctuation, and spelling; otherwise, the words are hers:

Dear Cassian, AAWR. This will probably be one of the most difficult replies I have to write in this dialogue, because there is so much that needs to be said. You have done a great deal of research, and have pointed out various references, but at the same time, every single point you raise in my opinion you have gained the wrong interpretation.

But let us start at the beginning with the facts; yes, the Prophet (pbuh) was over 50 when he was engaged to Aishah, who was perhaps only 6 years old, their physical marriage commencing three years later when she was 9. My first comment is to let you know that the scholars do actually differ in the information given; all the hadiths claiming that she was only 6 are based on Urwah, and are not from Madinah, which to many Sunni scholars makes them suspect. That is not to say they are not true, but they are 'suspected'. Secondly, you need to know that the birth and death dates of many of the Prophet's (pbuh) companions, including his wives, are not known for certain, and there are several possible dates given for many of them. Most scholars accept that Aishah died at the age of 67, but they give the date of 672 CE/ 50 AH, after a widowhood of 40 years. Just to give you an idea of the complication of it all, I would like to tell you in detail that there are three main theories -

(1) The most widely accepted in the Muslim world, that Aishah was born in the 4th year of Prophethood, ie.614 CE, based on Ibn Sa'd's work. If true, she was 5 when Khadijah died, 6 at nikah, 9 at marriage, but these sources also suggest she was only 18 when Prophet died; this means she would only have been 58 in 672.

(2) If she were born 4 years before the Prophethood, she would have been 14/15 when Khadijah died, 15/16 at nikah, 19 at year of marriage, 27/28 when he died, and would indeed have been 67/68 in 672.

(3) Other hadiths say she was born five years after Fatimah, who was said to have been born 5 years before Prophethood, making Aishah's birth that year - 610. Then she would have been 9 when Khadijah died, 10 at nikah, 14 at marriage, 22 when he died, and 62 when she died. However, Fatimah's dates are also disputed.

My own conclusion is that she was born in 605-6, and that Ibn Sa'd was cursed by a glaring example of writer's slip that went unnoticed by those who used him as their primary source. The slip, I believe, was that he stated Aishah was born in the 4th year of the Prophethood, when what he actually meant was 4 years before it.

So, my first part of my answer is that the whole business of Aishah's age is debatable. I have a booklet on the subject, if you are interested, published by IPCI in Birmingham.

The second part of my answer is to consider the thorny issue of pedophilia. There is all the difference in the world by adult men committing indecent sexual acts on small children, and the issue of love (which might not even be a physical thing at all) between an adult and a child. The Prophet (pbuh) was well known for his great love for children, but certainly with no sexual content to it whatsoever. He had many children himself, the four girls surviving and two sons dying, at which he adopted his four-year old cousin Ali and brought him up and also adopted a 14-year-old slave-boy, Zayd, and brought him up too. In later life, when he married his other wives, they also brought with him all their children by their previous marriages - for example, Umm Salamah came with 3 (and one born just after their marriage); Sawdah came with 6, etc. There was never any suggestion of pedophilia.

At the same time, we have to realize that the culture was very different; the usual age for a girl's marriage was once she reached puberty and her periods commenced, thus making her technically 'adult'; it was the same for Jewish people - and we might observe how the Virgin Mary was presumably only 12 years old when she gave birth to Jesus, if the material about her upbringing and family background has any truth in it. Boys tended to marry for the first time round about the age of 15-16. In reality, many little girls of twelve or so have already experienced 'being in love', and boys tend to do so just a little later. It seems to be natural. Whether or not they should be having a sexual relationship at that age has varied in public opinion throughout the ages; in practice, many seem to do so, whether or not their families know about it. Certainly this seems to be the case in the UK. You are probably aware of the Muslim point of view that once a youngster shows signs of sexual urges that are becoming difficult to control, it is more sensible and kinder to get them married, (then they can have as much as they like, honorably), than let them risk all the consequences of sex outside marriage.

Another aspect I would like you to consider is the very deep love that can exist between an older person and a tiny child. I cannot be the only grandma to whom a little grandson has seriously declared that he loves me, and will marry me when he grows up. I love him, too, more than any other human being. But you will have to take my word when I say there is no question of any pedophilia involved. You will also have to take my word when I tell you that when I was 12 I was deeply in love with our 45-year-old postmaster, at whose office I had a part-time job. I adored him - but again, no pedophilia whatsoever!! And at that time, I also had plenty of toys to play with.

So, I have to conclude that the love between the Prophet (pbuh) and his best friend's daughter - whom he knew from her birth - was not pedophilic at all, but a very sincere and deep mutual love. The fact that he may have engaged her at the age of 6 was not at all unusual - many children were engaged at birth. The physical marriage when she arrived at puberty (which for girls can vary, and is normal, between 9 and 18ish) was also normally accepted. Most of his companions had similar marriages, as did the Virgin Mary and Joseph. According to the Protevangelion (Gospel of James), Mary was 12 and Joseph around 80 - with an already existing grown-up family! He certainly died not long after the marriage, and there is no further Gospel mention of him.

The fact that the Prophet (pbuh) dreamed about Aishah is nothing suspicious - there was no suggestion whatsoever in the hadith that the dream was of a sexual nature, just that they were destined to marry. So, to get back to your opening paragraph, yes - it was all normal.

Overcoming the Islamic Fear Factor

2005-08-09T10:29:00.000+08:00

The following article comes from the Wichita Eagle. I had originally thought about posting it to my regular blog, Dunner's, but I decided instead to post it here because I think it makes for a good Learn About Islam-type piece.

There is one paragraph that I have personally modified. The author made the suggestion that to contact a certain person at the Islamic Society of Wichita for more information on classes about Islam. However, in the interest of a wider audience, I have rewritten that paragraph. It begins with "Contact your local mosque..." and is in italics, so you shouldn't be able to miss it. :)

All it the fear factor: Muslims and terrorists. The two go together in many people's minds, and little if any distinction is made between fanaticism and faith.

Before you give in to fear, ask yourself: How much do I know about the religion of Islam? When I hear the word Muslim, do I immediately think only of terrorists?

Regardless of your preconceptions -- or misconceptions -- are you willing to learn more about the religion of more than 1 billion people?

First, take this six-question quiz to give yourself a baseline for learning:

1. True or false: Most Muslims are Arabs.

2. True or false: The ultimate meaning of worship for Muslims is observing the five pillars of Islam: profession of faith in Allah, performance of prayers five times a day, fasting, giving to charity and pilgrimage to Mecca.

3. Jihad means:
A. Struggle to live a perfect life
B. Struggle to defend Islam
C. Struggle to convey the message of Islam
D. All of the above

4. Only a government, through its Islamic leaders (caliph or imam), can call for a holy war. Which of the following rules for waging such a war does NOT apply:
A. Do not kill children or women.
B. If a fighter turns his back, do not kill him.
C. Take action against an enemy before he attacks.
D. Fight on behalf of religious freedom.

5. True or false: Marriage in Islam is a social contract that requires the consent of both parties.

6. True or false: Islam, Judaism and Christianity all believe in the coming of a Messiah.

Here are the answers, according to several authoritative sources:

1. Most Muslims are Arabs. False. Of the 1.2 billion Muslims in the world, about 20 percent are Arabs.

2. False. Worship is everything that a person does to submit to Allah. The five pillars are part of that broader and all-inclusive understanding of worship.

3. Jihad means: D. All of the meanings of struggle, including to live a perfect life, to defend Islam and to convey the message of Islam.

4. The following rule for waging a holy war does NOT apply: C. Take action against an enemy before he attacks. The Quran enjoins Muslims: "Fight for the sake of Allah those that fight against you, but do not attack them first. Allah does not love aggressors" (2:190).

5. True. Neither bride nor groom can be forced into a marriage.

6. True. Beliefs differ, but all three religions teach about a Messiah (or Mahdi in Islam).

If you got all six correct, you've made a good start in learning about Islam. But there's more to do.

Centuries of fear and suspicion -- between Jews, Christians and Muslims -- make the task daunting. And a post-9/11 world has only intensified those fears.

Moreover, it doesn't help that our interlocking histories (Judaism, Christianity and Islam) have spawned intolerance and suspicion of one another. No religion is guiltless.

Fueling the greater angst among non-Muslims today is a belief that Islam is only a religion of violence. That's why it's important to learn about the religion. Here are some ways to begin:

• Read such books as What Everyone Needs to Know About Islam by John Esposito (Oxford University Press); Silent No More: Confronting America's False Images of Islam by Paul Findley (Amana Books); Terror and Suicide Attacks: An Islamic Perspective edited by Ergun Capan (Light Inc.).

• Attend classes that provide an overview of Islam. Contact your local mosque for more information. Many mosques frequently have classes about Islam for new converts and non-Muslims who are interested in the religion and the Muslim way of life. Look in your local Yellow Pages for the telephone number of the mosque nearest you.

• Raise the hard questions you have about Islam with Muslim leaders. All of us are challenged to explain, as best we can, the seeming inconsistencies, contradictions and mysteries of our faith. Don't be afraid to ask.

"Truth and love are one and the same," wrote then-Cardinal Joseph Ratzinger. "This affirmation -- if we grasp its full import -- is the greatest guarantee of tolerance, of a relationship with the truth, whose only weapon is itself and thus is love."

Although differences will always remain among people who don't share the same faith, learning from one another can break down walls that separate.

And in the end, that can go a long way in reducing the fear factor and increasing mutual understanding and respect.

Reach Tom Schaefer at 268-6586 or by e-mail at tschaefer@wichitaeagle.com

Holy books treated with respect in nearly all religions

2005-06-12T20:17:00.000+08:00

These are excerpts from an article in the Arizona Daily Star (Tucson) that I think are important to read with regard to the recent controversy over the desecration of various Qur'ans at Guantanamo Bay. The comparison with the burning of a US flag is a valid one, and I'm a little surprised that this is the first time I've heard someone make this particular comparison. I also like how the writer (Stephanie Innes) got the comparisons from the Rabbi and Bishop to show that our (Muslim) handling of the Qur'an is similar to the way in which Jews and Roman Catholics treat the Torah and Bible, respectively.

The Quran is a book with special sensitivity to Muslims, and there are certain rules that need to be followed, Ahmed said.

"It is also about personal perception. Some people get upset if someone burns a U.S. flag - it will enrage them to no end. Others will say it's just a piece of cloth," said Deedra Abboud, executive director of the Muslim American Society's Arizona office, based in Phoenix.

...

"The Quran is considered divine speech and mentions that only those purified should touch it," said abdul Wali, whose institute educates both Muslims and non-Muslims about Islam. "It is not simply ink on paper - it is a crystallization of divine speech."

When one of his children drops the Quran on the floor, abdul Wali says to kiss it as a way of apologizing. Muslims keep their Qurans on the highest level of bookshelves out of respect, he said.

"The Quran will bear witness for or against you on the day of judgment," he said. "It's not just a book."

...

Other religions also have traditions about handling their holy books. In Judaism, the Torah scroll is stored in the center of the sanctuary in an "aron kodesh," Hebrew for holy ark.

"You don't just put it in a box and put it in the corner," said Rabbi Robert Eisen of Congregation Anshei Israel, 5550 E. Fifth St., a Conservative Jewish congregation. "It also has to be dressed in an appropriate manner - a mantle over it and very often ornaments."

If a Torah wears out, it cannot simply be thrown away, he said. It is buried either with the rabbi or with a prominent member of the congregation.

"If a Torah scroll falls on the ground, some counsel that we are to fast for 40 days as a community, or give to charity," Eisen said.

He said any other Jewish text with God's name in it should be kissed if it's dropped and should never be left open. When the texts wear out, they cannot be thrown into the garbage but must be buried in a "genizah" - a burial site for sacred Jewish objects, including texts.

"I think you will find in all religious traditions a way of maintaining respect and structure within community and life," Eisen said. "If something is going to be considered sacred and holy in and of itself, it has to be treated in a consistent way."

Roman Catholic Diocese of Tucson Bishop Gerald F. Kicanas said the Bible holds a place of reverence in Catholicism that's often referenced by the deacon or priest when he kisses it. The Bible is held high during the procession at the beginning of church services.

"Sacred books of any religion are to be respected, to be held as special and not to be tossed. Oftentimes even a Catholic in private prayer will read the Bible and kiss it as respect to the word of God," Kicanas said. "Clearly, it's the responsibility of any culture to respect the sacred books of any religion."

Arabian Dialects

2005-04-07T22:30:00.000+08:00

Chris Turner wrote: "If it was necessary for ALLAH - GOD to reveal it in the different dialects, then there must be a significant difference between these dialects - yes or no

"but how different ?

"e.g. is it

"(A) just pronunciation e.g. in the S of England we say "Baaarth & Graaass in the North they say "Bath & Grass" with a short a - but if that is all it was why did Allah have to reveal the Koran in the different dialect, Mohamed could have just pronounced the words differently?

"(B) different words for the same thing e.g. blackberry in the south - bramble in the North? Sidewalk (US) - Pavement (UK),

"(C) different words and grammar, e.g. Standard English, "I am going he is....", old fashioned country English "I be going, he be ...",

"(d) very different words and grammar, UK v West Indian English

"which was it ?"

In my research, the answer is at least both (a) and (b). (It could also be (c) or (d), but I haven't read anything to suggest that yet.)

"In some cases, each tribe used different words to describe the same object. For example, some tribes called the lion an 'asad,' while other tribes called it a 'layth,' 'hamzah,' 'hafs,' or a 'ghadanfar.' In other cases, differences occurred in the way certain letters were pronounced due to vowelling differences."
-- Dr. Abu Ameenah Bilal Philips, "Usool at-Tafseer: The Methodology of Qur'aanic Explanation," p. 175

"In order to take into account the various differences which existed among the Arabian dialects, Allaah revealed the Qur'aan in seven different forms. The forms matched the dialects of the following seven tribes: Quraysh, Huthayl, Thaqeef, Hawaazin, Kinaanah, Tameem, and Yemen. These various forms did not represent different Qur'aans, as Jibreel only conveyed verses from a single Qur'aan written on a protected tablet (al-Lawh al-Mahfooth) in the heavens. However, Jibreel was instructed to recite the verses that he brought in seven forms corresponding to the dialects of the major tribes. The various forms represented the various ways in which the same word might be said according to the various dialects. However, the meanings were all stated the same."
-- ibid, pp. 176-7

"This Qur'aan has been revealed in seven forms, so recite whichever is easiest for you."
-- ibid, pp. 178 (Sahih Al-Bukhari, vol. 6, p. 482, no. 514 and Sahih Muslim, vol. 2, pp. 389-90, no. 1782)

Qur'an Supports Flat-Earth Theory? Irrelevant!

2005-04-02T21:44:00.000+08:00

Sabiqun wrote: "I must confess that from here onwards, I don't know how I can address the particular verses in mention without addressing the 'arabic issue'."

Perhaps I can help.

I've only looked at the past few posts in this thread, but what strikes me about this conversation (especially from Rex's side) is how it misses the forest for the trees. There's all this yada, yada, yada about how verses x, y and z somehow "prove" that the Qur'an supports a flat-earth theory.

IRRELEVANT!

The purpose of the Qur'an is to provide arguments in favor of a belief in one God, Allah (swt), a moral lifestyle, and so on. In the case of verses 88:17-20 (one example), the argument is the former, how by considering different aspects of nature (in this case, the camel, the sky, the mountains and the earth) one may come (insha'allah) to an understanding as to who the Creator really is.

"Allah commands His servants to look at His creations that prove His power and greatness. He says,

"(Do they not look at the camels, how they are created) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, 'Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised.' Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says,

"(Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it) (50:6) Then Allah says,

"(And at the mountains, how they are rooted) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain.

"(And at the earth, how it is outspread) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped." (My emphasis.)
-- Source

Arguments like Rex's is merely barking up the wrong tree.

Understanding the Qur'an is a lot easier when you leave your preconceived notions behind.