Narrated Abu Musa:
The Prophet (pbuh) said, "The example of a believer who recites the Qur'an and acts on it is like a citron, which tastes nice and smells nice. And the example of a believer who does not recite the Qur'an but acts on it is like a date, which tastes good but has no smell. And the example of a hypocrite who recites the Qur'an is like a Raihana (sweet basil), which smells good but tastes bitter. And the example of a hypocrite who does not recite the Quran is like a colocynth, which tastes bitter and has a bad smell."
(Sahih Bukhari, Volume 6, Book 61, Number 579; also, Number 538)
Showing posts with label Qur'an. Show all posts
Showing posts with label Qur'an. Show all posts
August 05, 2014
Reciting the Qur'an
June 06, 2013
Response to Fishtroller
The following is a response I wrote to an atheist who calls himself "Fishtroller01" over at Daily Kos. This guy is one of your militant atheists. Personally, after reading many of his comments on a number of religious diaries at DKos, I have a rather low opinion of this guy. Still, I decided to respond to one of his comments tonight, and am reproducing it here as it touches on a number of topics that this blog addresses.
I've based my moral and religious guidelines upon the Qur'an, yes. Believe it or not, I was once an atheist like you, but I realized the errors of my ways and changed directions. I put in four years of due diligence on the Qur'an after countless years of exploring (raised Catholic, read numerous Buddhist texts), but I've never regretted my decision to become a Muslim. That was my best decision ever.
I'm not a "cafeteria Muslim," no. I follow everything in the Qur'an that applies to me to the best of my abilities.
Now you see, this is where your incredible ignorance of the Qur'an and Islam begins to show. It's very obvious you've read little, if any, of the Qur'an; not that I'm surprised.
Yeah? So? His universe, His rules, His rewards and punishments. What makes you worthy of heaven? Your good looks? The minimum requirements, according to the Qur'an, are a belief in Him, a belief in the Day of Judgment, and good works. All three, not just one or two of three. Ignoring the third, how do you qualify? How have you earned the right to go to heaven? This is either/or, not multiple choice. There's no special dispensation simply because you object.
Actually, the Qur'an says nothing of the sort; in fact, several verses (2:62, 5:69) say the exact opposite. Islam is not one of those religions that says only "we" are saved. There's no guarantee a Muslim will be saved either. You have to earn heaven, remember?
Women as "possessions of men" is the Orientalist view, not the Islamic view. Men a step above women? No, not part of Islam either. The Qur'an does says in part: "Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means..." (4:34). But that doesn't mean men are a step above. Men and women in Islam have equal responsibilities. If anything many Muslim men think that Muslim women have it easier than they do.
The underlying theme in the Qur'an is that life is most important. This is not explicitly stated in the text, but can be deduced from the Qur'an's positions regarding various issues regarding life, death and health. Thus, to preserve life and promote healthy lifestyles, sex is forbidden in all cases except between married couples. Thus, premarital sex is haram, adultery is haram, fornication between any non-married person, regardless of gender, is haram. Likewise, all anal sex, even between husband and wife, is haram as well. In Islam, two men or two women may love each other, but the relationship must be platonic. To take the opposite position is unIslamic and promotes unhealthy lifestyles. A lot of people don't like to hear that, but that's their problem and, once again, they'll have to answer for it on the Day of Judgment.
I won't speak for Jesus (pbuh), but I will say that while the Qur'an did not expressly prohibit slavery, it did encourage slave owners not only to free their slaves if the latter asked for it, but to pitch in money to the slave so as to make it easier for them. If you knew the history of Muhammad (pbuh) and his companions, you would know that they freed many of the slaves in that time. Try reading the story about Bilal for a good example.
Your loss. Good luck on the Day of Judgment.
So you based your life's perspective on one book?
I've based my moral and religious guidelines upon the Qur'an, yes. Believe it or not, I was once an atheist like you, but I realized the errors of my ways and changed directions. I put in four years of due diligence on the Qur'an after countless years of exploring (raised Catholic, read numerous Buddhist texts), but I've never regretted my decision to become a Muslim. That was my best decision ever.
Do you follow EVERY teaching in that book, or do you just pick and choose the ones that fit your modern conception of the world?
I'm not a "cafeteria Muslim," no. I follow everything in the Qur'an that applies to me to the best of my abilities.
If you do follow all the "guidance" written in that book, you have a problem because many of the teachings are immoral and/or contradict one another.
Now you see, this is where your incredible ignorance of the Qur'an and Islam begins to show. It's very obvious you've read little, if any, of the Qur'an; not that I'm surprised.
I won't go into the numerous times that this book promises hellfire and torture for unbelievers like me...
Yeah? So? His universe, His rules, His rewards and punishments. What makes you worthy of heaven? Your good looks? The minimum requirements, according to the Qur'an, are a belief in Him, a belief in the Day of Judgment, and good works. All three, not just one or two of three. Ignoring the third, how do you qualify? How have you earned the right to go to heaven? This is either/or, not multiple choice. There's no special dispensation simply because you object.
...but it also says that those who believe in the trinity are cursed to hell.
Actually, the Qur'an says nothing of the sort; in fact, several verses (2:62, 5:69) say the exact opposite. Islam is not one of those religions that says only "we" are saved. There's no guarantee a Muslim will be saved either. You have to earn heaven, remember?
Do you agree that women are possessions of men and that men are "a step above" women?
Women as "possessions of men" is the Orientalist view, not the Islamic view. Men a step above women? No, not part of Islam either. The Qur'an does says in part: "Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means..." (4:34). But that doesn't mean men are a step above. Men and women in Islam have equal responsibilities. If anything many Muslim men think that Muslim women have it easier than they do.
Do you agree that homosexuality is unnatural and to be condemned?
The underlying theme in the Qur'an is that life is most important. This is not explicitly stated in the text, but can be deduced from the Qur'an's positions regarding various issues regarding life, death and health. Thus, to preserve life and promote healthy lifestyles, sex is forbidden in all cases except between married couples. Thus, premarital sex is haram, adultery is haram, fornication between any non-married person, regardless of gender, is haram. Likewise, all anal sex, even between husband and wife, is haram as well. In Islam, two men or two women may love each other, but the relationship must be platonic. To take the opposite position is unIslamic and promotes unhealthy lifestyles. A lot of people don't like to hear that, but that's their problem and, once again, they'll have to answer for it on the Day of Judgment.
Why didn't Jesus or Mohammed condemn slavery?
I won't speak for Jesus (pbuh), but I will say that while the Qur'an did not expressly prohibit slavery, it did encourage slave owners not only to free their slaves if the latter asked for it, but to pitch in money to the slave so as to make it easier for them. If you knew the history of Muhammad (pbuh) and his companions, you would know that they freed many of the slaves in that time. Try reading the story about Bilal for a good example.
Which in my view renders the texts increasingly useless and invalid.
Your loss. Good luck on the Day of Judgment.
May 30, 2013
Sawm
This is the fourth in a series of posts about the Five Pillars of Islam. The first diary was about shahadah, the second about salat, and the third about zakat.
Sawm is the required fasting during the Islamic month of Ramadan. During this lunar month, nothing may be eaten nor drunk from the break of dawn until sunset. Other prohibitions include no sexual activity nor any smoking. Sawm is the opposite of all the other pillars: with shahadah, salat, zakat and hajj, there is an activity to be performed; with sawm, no activity is done. Instead, while fasting during Ramadan, Muslims focus their day around spiritual matters, using the empty feeling in their stomachs to concentrate their minds.
The month of Ramadan has always been an important month for Muslims. The Prophet Muhammad (pbuh), before the first revelation, would retreat to a cave high up on a mountain near Makkah now known as Jabal an-Nur, the Mountain of Light, for prayer and contemplation. It was during the last third of the month of Ramadan that the Angel Jibril (Gabriel) came to Muhammad (pbuh) and revealed the first verses of the Qur'an on the Night of Power:
While fasting was encouraged in the early Muslim community (and became a necessity during the Makkahn boycott of the Hashemites, when many Muslims went without food because the non-Muslims of Makkah wouldn't trade with the Banu Hashim clan), fasting during the month of Ramadan did not become obligatory until 2 A.H., the second year after the Muslims had moved to Madinah and the fourteenth year of the Prophet's (pbuh) mission:
Now, one of the unique features about Ramadan is that the month is not set to any particular season of the year. The Islamic calendar is a true lunar calendar in which no intercalary days or months are included to make the lunar calendar keep in time with the solar calendar. (Leap Day, February 29th, is an example of an intercalary day. Lunisolar calendars include intercalary days; examples include the Jewish, Chinese and Hindu calendars.) Thus, the Islamic calendar is about eleven days shorter than the solar year, making the Islamic calendar roll "forward." For example, my first Ramadan, back in 2000, began just after Thanksgiving and ended just after Christmas. This year, Ramadan begins on July 9th and ends on August 7th. In roughly 33 years, the Islamic calendar will reach the same point in a solar year.
Likewise, because the Islamic calendar is a lunar calendar, this means the length of the month may be either 29 or 30 days. In most countries Ramadan starts and finishes based upon the sighting of the crescent moon after a new moon. Once the moon has been sighted, the month will start on the next day. (In a few countries, including Singapore, a calculation method is used. This method is controversial and stirs up debate among Muslims every year; however, in tropical climates, where sighting the moon can be problematic due to cloud cover, the calculation method works well.)
Moreover, because the Islamic calendar adjusts in comparison to the solar calendar, the length of the day in which a Muslim fasts also changes. This is partly due to the latitude at which a person lives and also due to the season. For myself, because I live very near the equator, the amount of time I fast daily is roughly 13 hours per day, regardless of the season. However, as the Islamic calendar moves closer to the summer solstice, Muslims at higher northern latitudes will face longer and longer hours (theoretically up to 24 hours if they lived above the Arctic Circle) and shorter and shorter hours if they live at the higher southern latitudes.
The time at which the fast ends daily is fairly straightforward: at sunset. However, when fasts should begin in the morning is not quite as clean cut. Especially here in Southeast Asia, we actually begin fasting ten minutes prior to the official start time, but what is the official start time? Most Muslims say that it is the break of dawn, meaning when the faintest glow of sunlight first appears in the morning sky. As the Qur'anic verse reads:
Should the highlighted section of the verse be taken literally or figuratively? Some of the earliest Muslims took the verse literally; however, it really should be taken figuratively:
Not everyone is required to fast during Ramadan; there are a number of exemptions. For example, women who are undergoing their menses are exempt. Young children are also exempt, although they must begin fasting by the time they reach puberty. (Actually, many children begin fasting during Ramadan much earlier than that; it's not uncommon for six and seven year olds to try to fast at least until lunch time.) Those who are ill or traveling a significant distance in a day (commuting doesn't count here) are also exempt, although all of these groups with the exception of the children must make up any days they miss fasting later in the year, up through the next Ramadan. For those who can fast but would only be able to do so "with difficulty" (2:184), i.e, women who are pregnant or breast-feeding, or the elderly, they are given the option of either fasting or to feed an indigent person; if they feed the indigent then they are not required to fast. However, for everyone else, fasting is an obligation.
During Ramadan, prayers play a more prominent role during the month than they do the rest of the year. Not only do Muslims pray the five daily prayers (and their associated sunnah prayers), but there are also the nightly tarawih prayers. Tarawih prayers are like regular salat, the formal prayers, except that, instead of a maximum of four raka'at as performed in normal salat, tarawih prayers may be up to eight, twelve or twenty raka'at long. They are also frequently well-attended; in Singapore, tarawih is not only performed at mosques, but also in public spaces (known as void decks) in order to alleviate overcrowding. Tarawih prayers may also include a khutbah (sermon) and the reading of a juz of the Qur'an. (The Qur'an has been split up into 30 juz so that, having recited one juz every night, the entire Qur'an will have been recited during the month of Ramadan.)
Near the end of the month, Muslims are also required to pay a special type of zakat, known as Zakat al-Fitr. This is a small amount of money (frequently about $5 per person) that is collected so that the poorer members of the community may also be to celebrate Eid ul-Fitr. Zakat al-Fitr is obligatory on all Muslims (excepting those who would otherwise be recipients); however, it is not uncommon for the heads of households to pay the zakat on behalf of everyone in that household.
During Ramadan, Muslim communities often celebrate the month with various festivities. Middle Eastern countries are known for their soap operas that play each night during the month. In Singapore, we have an enormous bazaar that springs up in the Geylang Serai neighborhood. This bazaar will have on the order of 1000-1500 merchants setting up booths that sell a wide variety of products to Muslims and non-Muslims alike. Most booths sell one of three basic types of products: food (for breaking the fast that evening), household products (to spruce up the home for the Eid visits to come; "spring cleaning" is normally done during Ramadan in Muslim homes), and clothing for Eid. While this is the commercial side of the month, it doesn't compare to the Christmas shopping season, especially in the US, as gift-giving is not normally done during Eid.
On the first day of the month after Ramadan (Shawwal 1), Muslims worldwide celebrate Eid ul-Fitr. This is one of the few days throughout the Islamic year where fasting is expressly prohibited. In the morning, many Muslims will attend Eid prayers. Because so many people turn out for these prayers, facilities other than mosques may be used to accommodate the turnout. For example, one year in Phoenix, I went to Eid prayers at the convention center; another time in Singapore Eid prayers for the neighborhood was held in the middle of a soccer field.
Once the Eid prayer is finished, people begin going to various homes to celebrate. In Singapore, the custom is go to the home of the most elderly relative first. Families normally wear a color-coordinated outfit, which makes for very colorful celebrations. At each home, various sweets will be served and possibly a meal (many will beg off on the meal if they've already eaten at someone else's home). This type of celebration will go on not only through the day of Eid, but for the remainder of the entire month of Shawwal, particularly on weekends. Considering the number of aunts, uncles and cousins my wife has, it's difficult to meet everyone (and have our own celebrations) within one month's time.
Although Ramadan is the only time during the Islamic year where fasting is required, many Muslims fast at other times of the year as well. After Eid ul-Fitr has passed, Muslims may encourage each other to fast an additional six days during the month of Shawwal (the six days do not need to be consecutive, as they are during Ramadan). Ashura, the tenth day of Muharram (the first month of the Islamic calendar, is also a non-obligatory day of fasting; actually, Muslims normally fast two days at that time: either the 9th and 10th days of Muharram or the 10th and 11th. Finally, many Muslims fast two days of every week during the year, normally on Mondays and Thursdays.
For another diary I've written about Sawm, please see One Day in Ramadan.
Sawm is the required fasting during the Islamic month of Ramadan. During this lunar month, nothing may be eaten nor drunk from the break of dawn until sunset. Other prohibitions include no sexual activity nor any smoking. Sawm is the opposite of all the other pillars: with shahadah, salat, zakat and hajj, there is an activity to be performed; with sawm, no activity is done. Instead, while fasting during Ramadan, Muslims focus their day around spiritual matters, using the empty feeling in their stomachs to concentrate their minds.
The month of Ramadan has always been an important month for Muslims. The Prophet Muhammad (pbuh), before the first revelation, would retreat to a cave high up on a mountain near Makkah now known as Jabal an-Nur, the Mountain of Light, for prayer and contemplation. It was during the last third of the month of Ramadan that the Angel Jibril (Gabriel) came to Muhammad (pbuh) and revealed the first verses of the Qur'an on the Night of Power:
Read: In the name of thy Lord who createth, -
Createth man from a clot. -
Read: And thy Lord is the Most Bounteous, -
Who teacheth by the pen, -
Teacheth man that which he knew not. - (96:1-5)
While fasting was encouraged in the early Muslim community (and became a necessity during the Makkahn boycott of the Hashemites, when many Muslims went without food because the non-Muslims of Makkah wouldn't trade with the Banu Hashim clan), fasting during the month of Ramadan did not become obligatory until 2 A.H., the second year after the Muslims had moved to Madinah and the fourteenth year of the Prophet's (pbuh) mission:
O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,- (2:183)
Now, one of the unique features about Ramadan is that the month is not set to any particular season of the year. The Islamic calendar is a true lunar calendar in which no intercalary days or months are included to make the lunar calendar keep in time with the solar calendar. (Leap Day, February 29th, is an example of an intercalary day. Lunisolar calendars include intercalary days; examples include the Jewish, Chinese and Hindu calendars.) Thus, the Islamic calendar is about eleven days shorter than the solar year, making the Islamic calendar roll "forward." For example, my first Ramadan, back in 2000, began just after Thanksgiving and ended just after Christmas. This year, Ramadan begins on July 9th and ends on August 7th. In roughly 33 years, the Islamic calendar will reach the same point in a solar year.
Likewise, because the Islamic calendar is a lunar calendar, this means the length of the month may be either 29 or 30 days. In most countries Ramadan starts and finishes based upon the sighting of the crescent moon after a new moon. Once the moon has been sighted, the month will start on the next day. (In a few countries, including Singapore, a calculation method is used. This method is controversial and stirs up debate among Muslims every year; however, in tropical climates, where sighting the moon can be problematic due to cloud cover, the calculation method works well.)
Moreover, because the Islamic calendar adjusts in comparison to the solar calendar, the length of the day in which a Muslim fasts also changes. This is partly due to the latitude at which a person lives and also due to the season. For myself, because I live very near the equator, the amount of time I fast daily is roughly 13 hours per day, regardless of the season. However, as the Islamic calendar moves closer to the summer solstice, Muslims at higher northern latitudes will face longer and longer hours (theoretically up to 24 hours if they lived above the Arctic Circle) and shorter and shorter hours if they live at the higher southern latitudes.
The time at which the fast ends daily is fairly straightforward: at sunset. However, when fasts should begin in the morning is not quite as clean cut. Especially here in Southeast Asia, we actually begin fasting ten minutes prior to the official start time, but what is the official start time? Most Muslims say that it is the break of dawn, meaning when the faintest glow of sunlight first appears in the morning sky. As the Qur'anic verse reads:
Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what Allah Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) Allah: Approach not nigh thereto. Thus doth Allah make clear His Signs to men: that they may learn self-restraint. (2:187)
Should the highlighted section of the verse be taken literally or figuratively? Some of the earliest Muslims took the verse literally; however, it really should be taken figuratively:
When the verses were revealed, 'Until the white thread appears to you, distinct from the black thread,' I took two (hair) strings, one black and the other white, and kept them under my pillow and went on looking at them throughout the night but could not make anything out of it. So, the next morning I went to Allah's Apostle and told him the whole story. He explained to me, "That verse means the darkness of the night and the whiteness of the dawn." (Sahih Bukhari; Chapter 31, Fasting, No. 140)
Not everyone is required to fast during Ramadan; there are a number of exemptions. For example, women who are undergoing their menses are exempt. Young children are also exempt, although they must begin fasting by the time they reach puberty. (Actually, many children begin fasting during Ramadan much earlier than that; it's not uncommon for six and seven year olds to try to fast at least until lunch time.) Those who are ill or traveling a significant distance in a day (commuting doesn't count here) are also exempt, although all of these groups with the exception of the children must make up any days they miss fasting later in the year, up through the next Ramadan. For those who can fast but would only be able to do so "with difficulty" (2:184), i.e, women who are pregnant or breast-feeding, or the elderly, they are given the option of either fasting or to feed an indigent person; if they feed the indigent then they are not required to fast. However, for everyone else, fasting is an obligation.
During Ramadan, prayers play a more prominent role during the month than they do the rest of the year. Not only do Muslims pray the five daily prayers (and their associated sunnah prayers), but there are also the nightly tarawih prayers. Tarawih prayers are like regular salat, the formal prayers, except that, instead of a maximum of four raka'at as performed in normal salat, tarawih prayers may be up to eight, twelve or twenty raka'at long. They are also frequently well-attended; in Singapore, tarawih is not only performed at mosques, but also in public spaces (known as void decks) in order to alleviate overcrowding. Tarawih prayers may also include a khutbah (sermon) and the reading of a juz of the Qur'an. (The Qur'an has been split up into 30 juz so that, having recited one juz every night, the entire Qur'an will have been recited during the month of Ramadan.)
Near the end of the month, Muslims are also required to pay a special type of zakat, known as Zakat al-Fitr. This is a small amount of money (frequently about $5 per person) that is collected so that the poorer members of the community may also be to celebrate Eid ul-Fitr. Zakat al-Fitr is obligatory on all Muslims (excepting those who would otherwise be recipients); however, it is not uncommon for the heads of households to pay the zakat on behalf of everyone in that household.
During Ramadan, Muslim communities often celebrate the month with various festivities. Middle Eastern countries are known for their soap operas that play each night during the month. In Singapore, we have an enormous bazaar that springs up in the Geylang Serai neighborhood. This bazaar will have on the order of 1000-1500 merchants setting up booths that sell a wide variety of products to Muslims and non-Muslims alike. Most booths sell one of three basic types of products: food (for breaking the fast that evening), household products (to spruce up the home for the Eid visits to come; "spring cleaning" is normally done during Ramadan in Muslim homes), and clothing for Eid. While this is the commercial side of the month, it doesn't compare to the Christmas shopping season, especially in the US, as gift-giving is not normally done during Eid.
On the first day of the month after Ramadan (Shawwal 1), Muslims worldwide celebrate Eid ul-Fitr. This is one of the few days throughout the Islamic year where fasting is expressly prohibited. In the morning, many Muslims will attend Eid prayers. Because so many people turn out for these prayers, facilities other than mosques may be used to accommodate the turnout. For example, one year in Phoenix, I went to Eid prayers at the convention center; another time in Singapore Eid prayers for the neighborhood was held in the middle of a soccer field.
Once the Eid prayer is finished, people begin going to various homes to celebrate. In Singapore, the custom is go to the home of the most elderly relative first. Families normally wear a color-coordinated outfit, which makes for very colorful celebrations. At each home, various sweets will be served and possibly a meal (many will beg off on the meal if they've already eaten at someone else's home). This type of celebration will go on not only through the day of Eid, but for the remainder of the entire month of Shawwal, particularly on weekends. Considering the number of aunts, uncles and cousins my wife has, it's difficult to meet everyone (and have our own celebrations) within one month's time.
Although Ramadan is the only time during the Islamic year where fasting is required, many Muslims fast at other times of the year as well. After Eid ul-Fitr has passed, Muslims may encourage each other to fast an additional six days during the month of Shawwal (the six days do not need to be consecutive, as they are during Ramadan). Ashura, the tenth day of Muharram (the first month of the Islamic calendar, is also a non-obligatory day of fasting; actually, Muslims normally fast two days at that time: either the 9th and 10th days of Muharram or the 10th and 11th. Finally, many Muslims fast two days of every week during the year, normally on Mondays and Thursdays.
For another diary I've written about Sawm, please see One Day in Ramadan.
April 27, 2013
Swine and Monkeys
One of my Facebook friends asked me to comment on several verses in the Qur'an that refer to some Jews turning into swine and monkeys. The verses in question are 2:65, 5:60 and 7:166:
Now, my friend had gotten the following comments about these verses on his Facebook wall:
So, my friend asked if I could shed some light on these verses. What follows is my reply:
And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected." (2:65)
Say: "Shall I point out to you something much worse than this, (as judged) by the treatment it received from Allah? those who incurred the curse of Allah and His wrath, those of whom some He transformed into apes and swine, those who worshipped evil;- these are (many times) worse in rank, and far more astray from the even path!" (5:60)
When in their insolence they transgressed (all) prohibitions, We said to them: "Be ye apes, despised and rejected." (7:166)
Now, my friend had gotten the following comments about these verses on his Facebook wall:
Only one religion says that practitioners of the other two major religions are descendants of pigs and monkeys. Care to guess which one has that written in their holy.book?
The descendants of apes and pigs "comment" is a direct quote from the Koran. In three different verses of the Koran it is said Jews descended from pits and Christians from monkeys. The verses are 7:166, 2:65, 5:60...
So, my friend asked if I could shed some light on these verses. What follows is my reply:
The short answer is no, we do not believe that.
The long answer is that the Qur'an is referring to an incident where a village of Jews (the village of Aylah, on the shore of the Red Sea) broke their covenant of the sanctity of the Sabbath. Before the Sabbath would begin, the villagers would place nets, ropes and artificial pools of water for the purpose of fishing before the Sabbath. When the fish came in on Saturday as usual, they were caught in the ropes and nets. During the night, the Jews collected the fish after the Sabbath ended. In other words, although they were being "efficient," as we might think of it today, the Jews were still working on the Sabbath through the use of their nets, ropes, etc., when they should not have been. For that transgression they were punished by being turned into monkeys (the young) and swine (the old).
Now, several points:
* Not everyone in the village of Aylah suffered this fate, only those who had committed the transgression.
* Those who were transformed died three days later; during that brief time, they could not eat, drink or have offspring (so no modern Jews could possibly have descended from them).
* The Prophet Muhammad was asked if the current monkeys and swine were descended from those who were transformed. He said no, the animals had existed before then.
* The punishment was meant as an example to dissuade the neighboring villages from transgressing as those in Aylah had; thus, others outside the village would have known about the transformation.
The problem with people like your friend (and the other person) is that they rely solely upon a face-value "understanding" of the Qur'an when the real meaning is much, much deeper. There's a tremendous amount of context (historical, theological, linguistic) that most non-Muslims don't have the slightest clue exists as to explain the Qur'an. This is the trap your friend has fallen into. Now whether you or he agree with the above is up to you, but this is what orthodox Muslims believe.
March 25, 2013
Zakat
This is the third in a series of posts about the Five Pillars of Islam. The first diary was about shahadah, and the second about salat.
Zakat is the formal giving of charity in Islam. It is related to a similar concept, known as saudaqah. Saudaqah is the informal giving of charity that may be done at any time, in any amount, to any recipient. Zakat, however, is more regulated. While zakat may be given at any time of year, many Muslims try to pay their zakat during Ramadan, when spiritual rewards are greater than during the rest of the year. The amount of money (or other material goods being given as zakat) is more specific, and zakat tends to be given to institutions (mosques, foundations and other charities, and some government agencies) as opposed to individuals, which saudaqah is normally given to. Either way, the payment of charity is highly encouraged in Islam.
Indeed, the Qur'an stresses the need to practice regular charity; moreover, the payment of charity is linked to the practice of prayer. The following verse is one of over two dozen verses that encourage Muslims to both pray and give charity:
In essence, the giving of charity on a regular basis is where the Muslim puts his or her faith in Allah (swt) into meaningful action. As mentioned in the previous essay, prayer (salat) is very important for a Muslim to engage in, but charity (zakat and saudaqah) is just as important. It is the Islamic example of the idiom, "putting your money where your mouth is."
However, not everyone is required to pay zakat. There are several key concepts that regulate what is "zakatable" and what is not. First, an asset that is zakatable must have been owned for at least one haul. A haul is one Islamic (lunar) year, or about 355 days. Secondly, the assets that are zakatable must have a value greater than the nisab. Nisab is equivalent to 85 grams of gold or 595 grams of silver. Because the values of these precious metals change on a daily basis, the value of the nisab will also change daily. (For example, today, as I write this, the nisab in Singapore dollars is $5,790; various Islamic websites will publish the daily nisab value so that Muslims can easily lookup this information instead of having to calculate it themselves.) As long as the value of the assets remains above the nisab for the entire haul, then zakat must be paid on the value of those assets.
The tricky part about zakat is in deciding which assets are zakatable; not every asset must be included. For the average city-dwelling Muslim, the number of zakatable asset classes is fairly limited. They normally include savings; certain monies received from or deposited into pension funds; stocks, mutual funds and other investments; gold, silver, and other jewelry; the surrender value on insurance policies (for that year, assuming the policy has been in force for over one haul); and any businesses owned by the Muslim in question. Generally speaking, the zakat owed for each of these asset classes is 2.5 percent; thus, if the Muslim had a total of $10,000 worth of zakatable assets, he or she would owe $250 for zakat.
If a Muslim makes his or her living by farming or mining, the methods for calculating zakat change. For example, if a farmer grows produce in a garden or orchard, the rate for zakat is ten percent if the garden or orchard receives its water through rainfall, nearby water channels (e.g., streams or rivers), or if the ground is naturally wet; however, if the land needs to be irrigated, then the rate is five percent. For farmers who raise livestock, the zakat owed depends upon the number and types of animals owned and their ages. For example, if a Muslim farmer owns forty sheep that are over one year in age, then one sheep would be owed as zakat. (The formulas for these types of calculations are somewhat complex, and will not be discussed in depth here.) For miners, the zakat rate is twenty percent of the value of all ores or precious metals that are excavated in the past lunar year.
On the other hand, there are a number of personal assets are never considered to be zakatable; these include personal items, clothing, furniture, computers, cars and homes. Now, for the latter three items listed above, as long as these items are for personal use, then they are not subject to zakat; however, if they are used for business purposes, then zakat must be paid on them. So, for example, if a family owns two homes, residing in one, but renting out the other, then the rental income derived from the property is zakatable.
Which leads to the next point: zakat is not an income tax, it is a tax on wealth. An equivalent secular tax would be a property tax. In this regard, zakat is a progressive tax in that the poorest members of society normally don't pay any zakat at all (although everyone, regardless of their income level, is still encouraged to pay saudaqah as the need arises). The wealthier the person is, the more zakat they are required to pay; there are no caps or limits as to what the wealthiest Muslims are obligated to pay.
Another point to consider is, where does the money go? The Qur'an gives some guidelines as to who can receive zakat money. The relevant verse is:
Thus, the Qur'an gives eight categories of people who are eligible to receive zakat monies. The first two categories, the poor (fakir) and the needy (miskin), are very similar to each other, but have slightly different definitions. The poor are those who may not have enough money for their basic needs, but the needy are those who have neither material possessions nor the means to earn a living, the truly indigent who, out of necessity, are forced to beg for their survival. (In Singapore, this category accounted for over one-third of all zakat monies distributed.)
The third category, those employed to administer the funds, are those employees of the agency that administers the zakat. The Qur'an recognizes that people legitimately work to collect, account for, and distribute the zakat monies, and they are eligible to receive wages from the zakat monies as opposed to volunteering to get the job done.
The fourth category, those whose hearts have been recently reconciled to the truth (i.e., recent reverts to Islam), is perhaps one group of people who don't receive very much zakat money in comparison to the other groups. Very rarely, in my experience, do Muslim organizations (especially in the US) give out any money to recent reverts. In my own case, I only received any money while here in Singapore, when I needed to prove that I was a Muslim in order to marry my wife, that I received a grand total of S$40. Certainly not enough money to become rich on. (To be honest, I was surprised I received any money at all; I certainly hadn't expected it!) I don't know of anyone who's reverted to Islam for the chance to receive zakat money.
The fifth and sixth categories, for those in bondage and in debt, is interpreted somewhat differently now than it used to be in the past. Many Muslim organizations now refer to "bondage" in terms of a lack of education. As a result, zakat monies are sometimes given in the form of scholarships, grants and bursaries, especially to those families with children who are already receiving zakat because of their poor economic status (fakir/miskin). Those who are in debt doesn't mean that they will help to relieve, for example, credit card balances, but that they might help to pay off utility balances or other bills of necessity that the person or family is unable to pay.
The seventh category, in the cause of Allah (swt), also has a more modern interpretation. Today, those funds are often used to pay for religious programs, mosque leadership and administration, school development and assistance, youth development and engagement, Islamic education, and community development.
The eighth and final category, for the wayfarer, is where zakat monies may be given to those travellers who are stranded. The aid given might include financial assistance and a plane ticket home, if necessary.
So, what benefits do Muslims receive for their giving of charity, whether it is zakat or saudaqah? The word zakah actually comes from the root zāy kāf wāw (ز ك و), which literally means "to purify." (There are actually 21 verses in the Qur'an where zāy kāf wāw is used as the verb to purify.) By giving zakat, a Muslim benefits by purifying both his or her own soul and his or her wealth. On the one hand, zakat purifies the soul by helping a person to overcome his or her selfishness, obsession with wealth, and any neglect of the poor. Likewise, giving zakat helps a Muslim the opportunity to cleanse their wealth of the taint it would acquire if it had not gone through the purification process of zakat. Muslims try to earn their incomes in a halal manner; however, people don't always do so. For example, not always giving a full effort at work (e.g., playing games on the computer when one should be working, to use a simple example). Giving zakat helps to purify the manner in which that wealth is earned.
The rewards a Muslim may receive for giving charity may also bring about significant rewards in either this life or in the hereafter. The Qur'an gives a parable that helps to explain just how much reward might be given, insha'allah:
By giving zakat, Allah (swt) may reward us up to seven hundred fold, insha'allah, for the acts of charity we have done. Unlike in the so-called "Prosperity Gospel," though, there is no promise of riches in this life for having been charitable. The rewards may come entirely in the hereafter, insha'allah. What we try to acknowledge, however, is that all sustenance comes from Allah (swt), and that the rich are being tried on their ability (or inability) to pass on the sustenance due from them to weaker members of the community. Insha'allah, the rich will pass the test by paying the zakat they owe; otherwise, the punishment for failing to do so may be extremely severe:
Zakat is the formal giving of charity in Islam. It is related to a similar concept, known as saudaqah. Saudaqah is the informal giving of charity that may be done at any time, in any amount, to any recipient. Zakat, however, is more regulated. While zakat may be given at any time of year, many Muslims try to pay their zakat during Ramadan, when spiritual rewards are greater than during the rest of the year. The amount of money (or other material goods being given as zakat) is more specific, and zakat tends to be given to institutions (mosques, foundations and other charities, and some government agencies) as opposed to individuals, which saudaqah is normally given to. Either way, the payment of charity is highly encouraged in Islam.
Indeed, the Qur'an stresses the need to practice regular charity; moreover, the payment of charity is linked to the practice of prayer. The following verse is one of over two dozen verses that encourage Muslims to both pray and give charity:
Those who believe, and do deeds of righteousness, and establish regular Prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve. (2:277)
In essence, the giving of charity on a regular basis is where the Muslim puts his or her faith in Allah (swt) into meaningful action. As mentioned in the previous essay, prayer (salat) is very important for a Muslim to engage in, but charity (zakat and saudaqah) is just as important. It is the Islamic example of the idiom, "putting your money where your mouth is."
However, not everyone is required to pay zakat. There are several key concepts that regulate what is "zakatable" and what is not. First, an asset that is zakatable must have been owned for at least one haul. A haul is one Islamic (lunar) year, or about 355 days. Secondly, the assets that are zakatable must have a value greater than the nisab. Nisab is equivalent to 85 grams of gold or 595 grams of silver. Because the values of these precious metals change on a daily basis, the value of the nisab will also change daily. (For example, today, as I write this, the nisab in Singapore dollars is $5,790; various Islamic websites will publish the daily nisab value so that Muslims can easily lookup this information instead of having to calculate it themselves.) As long as the value of the assets remains above the nisab for the entire haul, then zakat must be paid on the value of those assets.
The tricky part about zakat is in deciding which assets are zakatable; not every asset must be included. For the average city-dwelling Muslim, the number of zakatable asset classes is fairly limited. They normally include savings; certain monies received from or deposited into pension funds; stocks, mutual funds and other investments; gold, silver, and other jewelry; the surrender value on insurance policies (for that year, assuming the policy has been in force for over one haul); and any businesses owned by the Muslim in question. Generally speaking, the zakat owed for each of these asset classes is 2.5 percent; thus, if the Muslim had a total of $10,000 worth of zakatable assets, he or she would owe $250 for zakat.
If a Muslim makes his or her living by farming or mining, the methods for calculating zakat change. For example, if a farmer grows produce in a garden or orchard, the rate for zakat is ten percent if the garden or orchard receives its water through rainfall, nearby water channels (e.g., streams or rivers), or if the ground is naturally wet; however, if the land needs to be irrigated, then the rate is five percent. For farmers who raise livestock, the zakat owed depends upon the number and types of animals owned and their ages. For example, if a Muslim farmer owns forty sheep that are over one year in age, then one sheep would be owed as zakat. (The formulas for these types of calculations are somewhat complex, and will not be discussed in depth here.) For miners, the zakat rate is twenty percent of the value of all ores or precious metals that are excavated in the past lunar year.
On the other hand, there are a number of personal assets are never considered to be zakatable; these include personal items, clothing, furniture, computers, cars and homes. Now, for the latter three items listed above, as long as these items are for personal use, then they are not subject to zakat; however, if they are used for business purposes, then zakat must be paid on them. So, for example, if a family owns two homes, residing in one, but renting out the other, then the rental income derived from the property is zakatable.
Which leads to the next point: zakat is not an income tax, it is a tax on wealth. An equivalent secular tax would be a property tax. In this regard, zakat is a progressive tax in that the poorest members of society normally don't pay any zakat at all (although everyone, regardless of their income level, is still encouraged to pay saudaqah as the need arises). The wealthier the person is, the more zakat they are required to pay; there are no caps or limits as to what the wealthiest Muslims are obligated to pay.
Another point to consider is, where does the money go? The Qur'an gives some guidelines as to who can receive zakat money. The relevant verse is:
Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom. (9:60)
Thus, the Qur'an gives eight categories of people who are eligible to receive zakat monies. The first two categories, the poor (fakir) and the needy (miskin), are very similar to each other, but have slightly different definitions. The poor are those who may not have enough money for their basic needs, but the needy are those who have neither material possessions nor the means to earn a living, the truly indigent who, out of necessity, are forced to beg for their survival. (In Singapore, this category accounted for over one-third of all zakat monies distributed.)
The third category, those employed to administer the funds, are those employees of the agency that administers the zakat. The Qur'an recognizes that people legitimately work to collect, account for, and distribute the zakat monies, and they are eligible to receive wages from the zakat monies as opposed to volunteering to get the job done.
The fourth category, those whose hearts have been recently reconciled to the truth (i.e., recent reverts to Islam), is perhaps one group of people who don't receive very much zakat money in comparison to the other groups. Very rarely, in my experience, do Muslim organizations (especially in the US) give out any money to recent reverts. In my own case, I only received any money while here in Singapore, when I needed to prove that I was a Muslim in order to marry my wife, that I received a grand total of S$40. Certainly not enough money to become rich on. (To be honest, I was surprised I received any money at all; I certainly hadn't expected it!) I don't know of anyone who's reverted to Islam for the chance to receive zakat money.
The fifth and sixth categories, for those in bondage and in debt, is interpreted somewhat differently now than it used to be in the past. Many Muslim organizations now refer to "bondage" in terms of a lack of education. As a result, zakat monies are sometimes given in the form of scholarships, grants and bursaries, especially to those families with children who are already receiving zakat because of their poor economic status (fakir/miskin). Those who are in debt doesn't mean that they will help to relieve, for example, credit card balances, but that they might help to pay off utility balances or other bills of necessity that the person or family is unable to pay.
The seventh category, in the cause of Allah (swt), also has a more modern interpretation. Today, those funds are often used to pay for religious programs, mosque leadership and administration, school development and assistance, youth development and engagement, Islamic education, and community development.
The eighth and final category, for the wayfarer, is where zakat monies may be given to those travellers who are stranded. The aid given might include financial assistance and a plane ticket home, if necessary.
So, what benefits do Muslims receive for their giving of charity, whether it is zakat or saudaqah? The word zakah actually comes from the root zāy kāf wāw (ز ك و), which literally means "to purify." (There are actually 21 verses in the Qur'an where zāy kāf wāw is used as the verb to purify.) By giving zakat, a Muslim benefits by purifying both his or her own soul and his or her wealth. On the one hand, zakat purifies the soul by helping a person to overcome his or her selfishness, obsession with wealth, and any neglect of the poor. Likewise, giving zakat helps a Muslim the opportunity to cleanse their wealth of the taint it would acquire if it had not gone through the purification process of zakat. Muslims try to earn their incomes in a halal manner; however, people don't always do so. For example, not always giving a full effort at work (e.g., playing games on the computer when one should be working, to use a simple example). Giving zakat helps to purify the manner in which that wealth is earned.
The rewards a Muslim may receive for giving charity may also bring about significant rewards in either this life or in the hereafter. The Qur'an gives a parable that helps to explain just how much reward might be given, insha'allah:
The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower. (2:261)
By giving zakat, Allah (swt) may reward us up to seven hundred fold, insha'allah, for the acts of charity we have done. Unlike in the so-called "Prosperity Gospel," though, there is no promise of riches in this life for having been charitable. The rewards may come entirely in the hereafter, insha'allah. What we try to acknowledge, however, is that all sustenance comes from Allah (swt), and that the rich are being tried on their ability (or inability) to pass on the sustenance due from them to weaker members of the community. Insha'allah, the rich will pass the test by paying the zakat they owe; otherwise, the punishment for failing to do so may be extremely severe:
Asma bint Yazid reported: "My aunt and I, while wearing gold bracelets, went to the Prophet. He asked: 'Did you pay their zakat?' She related that they had not. The Prophet said: 'Do you not fear that Allah will make you wear a bracelet of fire? Pay its zakat." (Ahmad, 6.461)
February 15, 2013
Shahadah
Recently, Ojibwa posted a diary at Daily Kos that looked at the Five Pillars of Islam. The descriptions for each of the five pillars were necessarily brief; however, I thought I would expand on each of the pillars in their own diaries. This diary focuses on the first pillar, the shahadah, or testament of faith.
Ash-hadu alah ilaha il-lal-llahu, wa ash-hadu annah Muhammad-ar rasullullah.
I testify that there is no god but God, and I testify that Muhammad is the Prophet of God.
The shahadah consists of two statements uttered in a single sentence. The first statement, no god but God, is the Muslim's testification of pure monotheism. We attest that there is no person or thing that is worthy of worship other than God. There are not multiple gods, nor is there anyone or any thing that shares godhood with God. Thus, Muslims reject, for example, the concept of the Christian trinity and the Hindu/Buddhist pantheon of gods. Likewise, we reject the atheist's assertion that there is no god at all. There is only one God, solitary and unique (ahad). To believe in these other concepts is to commit shirk, the one unforgivable sin.
The second statement, Muhammad is the Prophet of God, has several connotations that need to be considered. First is the face-value statement acknowledging Muhammad's (pbuh) prophethood. A Muslim could very easily acknowledge the other 24 named prophets (pbut) in the Qur'an in addition to all the thousands of unnamed prophets, and this would be stating the truth. But, by acknowledging Muhammad (pbuh) as a Prophet, we are binding ourselves as Muslims to obeying Islamic law and jurisprudence (shari'ah and fiqh, respectively) as best we can.
The shahadah occupies the first pillar of Islam because of its importance and the frequency with which it is said. In a normal day, a Muslim will recite the shahadah at least nine times throughout the course of the five required prayers; this does not count all the other optional prayers a Muslim may make on any given day. Nor does it count any other time the shahadah might be spoken for other reasons.
The shahadah is also important because it is the normal standard by which people are recognized by the Muslim community as a fellow Muslim. A new Muslim must recite the shahadah publicly (defined as in front of at least two other people) and they must do it with sincerity in their hearts. Simply reading or reciting the shahadah above will not make you a Muslim if you lack sincerity, nor will other Muslims recognize you as a Muslim if you do not say the shahadah at least once publicly. You might be a Muslim in your heart, but that does not necessarily mean public acceptance.
I testify that there is no god but God, and I testify that Muhammad is the Prophet of God.
The shahadah consists of two statements uttered in a single sentence. The first statement, no god but God, is the Muslim's testification of pure monotheism. We attest that there is no person or thing that is worthy of worship other than God. There are not multiple gods, nor is there anyone or any thing that shares godhood with God. Thus, Muslims reject, for example, the concept of the Christian trinity and the Hindu/Buddhist pantheon of gods. Likewise, we reject the atheist's assertion that there is no god at all. There is only one God, solitary and unique (ahad). To believe in these other concepts is to commit shirk, the one unforgivable sin.
Say: He is Allah, the One!
Allah, the eternally Besought of all!
He begetteth not nor was begotten.
And there is none comparable unto Him.
- Surah Al-Ikhlas (The Unity), 112:1-4, Pickthall translation
The second statement, Muhammad is the Prophet of God, has several connotations that need to be considered. First is the face-value statement acknowledging Muhammad's (pbuh) prophethood. A Muslim could very easily acknowledge the other 24 named prophets (pbut) in the Qur'an in addition to all the thousands of unnamed prophets, and this would be stating the truth. But, by acknowledging Muhammad (pbuh) as a Prophet, we are binding ourselves as Muslims to obeying Islamic law and jurisprudence (shari'ah and fiqh, respectively) as best we can.
The shahadah occupies the first pillar of Islam because of its importance and the frequency with which it is said. In a normal day, a Muslim will recite the shahadah at least nine times throughout the course of the five required prayers; this does not count all the other optional prayers a Muslim may make on any given day. Nor does it count any other time the shahadah might be spoken for other reasons.
The shahadah is also important because it is the normal standard by which people are recognized by the Muslim community as a fellow Muslim. A new Muslim must recite the shahadah publicly (defined as in front of at least two other people) and they must do it with sincerity in their hearts. Simply reading or reciting the shahadah above will not make you a Muslim if you lack sincerity, nor will other Muslims recognize you as a Muslim if you do not say the shahadah at least once publicly. You might be a Muslim in your heart, but that does not necessarily mean public acceptance.
September 06, 2012
Camel Tracks
The difference is that an atheist is a literalist. They expect there to be proof of God's existence in such a way that there is no doubt in the atheist's mind. Ideally for them that proof would be tangible in nature and directly linked to God (as opposed to an indirect link, which would sow more confusion in their minds).
Muslims, on the other hand, tend to be more "metaphoralists," if there is such a word. The Qur'an, in and of itself, is a tangible, direct link to Allah (swt), which is proof enough for Muslims of His existence. But the Qur'an also has numerous verses that provide tangible evidence of His existence that are indirect; still, if one were to think more deeply upon these tangible proofs one might become convinced of His existence. The verses in question I refer to as the "nature verses," of which here are some:
It is He who sends down rain from the sky: from it ye drink, and out of it (grows) the vegetation on which ye feed your cattle. With it He produces for you corn, olives, date-palms, grapes and every kind of fruit: verily in this is a sign for those who give thought. He has made subject to you the Night and the Day; the sun and the moon; and the stars are in subjection by His Command: verily in this are Signs for men who are wise. And the things on this earth which He has multiplied in varying colors (and qualities): verily in this is a sign for men who celebrate the praises of Allah (in gratitude). It is He Who has made the sea subject, that ye may eat thereof flesh that is fresh and tender, and that ye may extract therefrom ornaments to wear; and thou seest the ships therein that plough the waves, that ye may seek (thus) of the bounty of Allah and that ye may be grateful. And He has set up on the earth mountains standing firm, lest it should shake with you; and rivers and roads; that ye may guide yourselves; And marks and sign-posts; and by the stars (men) guide themselves. Is then He Who creates like one that creates not? Will ye not receive admonition?
(16:10-17)
Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,- Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire."
(3:190-91)
The key points to take away are that:
1) Natural phenomena are signs of Allah (swt). They are indirect evidence, but evidence nonetheless, for the existence of God. They are more than just the natural world that we see every day and take for granted.
2) It takes a person with a flexible mind, a person who can think deeply, to make the connection between the natural world and God. Notice what the Qur'an says in several of the verses above, that these are signs "...for those who give thought," "...for men who are wise," "...for men of understanding." Rather than being a religion of blind faith, Islam is a religion that asks its followers to think and contemplate. This is where I think atheists stumble. They have lost the ability to reason for themselves. They expect proofs from others instead of thinking for themselves.
To put the matter another way, the signs of God are like camel tracks in the sand. It is enough for the Muslim to see the tracks to know of the camel's existence. The atheist expects to see the camel in order to be satisfied of the proof, and blames the believer when the camel is never seen. But the tracks are proof enough, if only the atheist could recognize the tracks for what they really are.
3) Finally, the Qur'an points out to men of understanding who recognize that natural phenomena are signs of God's existence, that they would (or at least should) be grateful to Allah (swt) for what He has provided. Everything, and I mean everything, comes from Him, including our lives. But are most people grateful? Do they give Him the praise He deserves?
February 25, 2012
Principles and Foundations of the Islamic Economy
Khutbah from the Islamic Religious Council of Singapore (MUIS)
Originally published: 24 February 2012
Principles and Foundations of the Islamic Economy from the Perspective of Al-Quran and Sunnah of Rasulullah
Dear blessed congregation,
Let us strengthen our faith by performing what Allah has ordained and refraining from what He has prohibited. Let us stay true to the practices and guidance of Rasulullah (saw). May this bring us closer to the right path that is blessed by Allah (swt).
My beloved brothers,
In the past few weeks, much has been said on Rasulullah (saw) as a blessing to mankind. We reflect on this from the Sunnah of the Prophet which has transformed lives and spread exemplary character through good moral values.
On this note, let us ponder upon a hadith narrated by Abu Hurairah (ra):
“I have only been sent to perfect good manners.” Narrated by Imam Al-Bazzar.
Here, an exemplary manner or character encompasses man’s relationship with Allah (swt), with nature and towards ourselves, in the social, spiritual and even economic aspects.
It is no surprise that Islam emphasizes on morals and good character as a key element to overcome challenges in life. Moreover, the laws that Allah (swt) ordained are rooted in principles that we cannot defy – and this includes areas related to economics.
In the sirah of the Prophet, we can see how he held on strongly to moral principles and exemplary character, and it was not abandoned in Rasulullah’s economics transactions and trading activities within the community.
This is illustrated when the Prophet (saw) undertook trading deals on behalf of Sayyidatina Khadijah Binti Khuwailid (ra), where Rasulullah (saw) brought in large profits for the mission. This success was due to none other than the exemplary character of Rasulullah (saw) and his determination in doing trade.
Among the important principles in Islam that Rasulullah (saw) portrayed is being honest in everything that we do, including in economic engagements. Reiterating this, Rasulullah (saw) said:
“Allah blesses those who are charitable in their trade.” Narrated by Imam Bukhari.
That said, my dear brothers, we must know that the emphasis on morality does not mean that we have to reject the idea of a profitable business, or the potential benefits of such transactions to the economy in general.
In fact, this is the benefit of economic activity that Islam acknowledges. It lies in the balance between moral responsibility and material gains. We must bear in mind that, if morals are removed from economics, social balance will be threatened and eventually break down.
This will lead to unhealthy competition and feelings of distrust, when in fact the economic engagements and human interactions within should be on the basis of harmony, cooperation and compassion between one another. Therefore, Allah (swt) reminds us in Surah Al-Takaathur verse 1-2:
“The mutual rivalry (for piling up of worldly things) diverts you, until you visit the graves (until you die).”
My dear brothers,
Allah has created and preserved an economic system to His will, and the Al-Quran and Sunnah gives assurance to man including those who are associated in aspects of trading and the economy.
While Allah (swt) has commanded man to strive for his sustenance and wealth, let us be reminded that He is the All-Provider. Allah (swt) said in Surah Hud verse 6:
“And no (moving) living creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book – the Luh Mahfuz.”
This assurance by Allah does not at all mean that we should leave everything to fate without effort. Rather, it serves to instill a sense of confidence and peace, as well as faith in destiny when the prosperity we are hoping for does not materialize.
With this, man will not panic nor be demoralized, or even lose hope when their plan fails. Similarly, it reminds us to remember Allah and keep our arrogance in check, when provisions are bestowed upon us. This guarantee of provision by Allah should further motivate us to keep on trying despite multiple failures.
In emulating the exemplary character as propagated in Al-Quran and the Sunnah of Rasulullah (saw), let us pray for success in all that we do, as we seek His pleasure. Amin.
------------------
Glossary:
Amin: Amen.
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.
Luh Mahfuz "Clear Record." "Human knowledge is subject to time, and is obliterated by time. Allah's knowledge is like a Record and endures forever. And His Record has a further quality which human records have not. The most permanent human record may be quite intelligible to those who make it but may be ambiguous to others and may become unintelligible with the progress of time, as happens almost invariably to the most enduring inscriptions from very anceint times: but in Allah's "Record" or knowledge there is no ambiguity, for it is independent of time, or place, or circumstances." Yusuf Ali, Footnote #1450 to verse 10:61.
(ra): Radiallhu Anhu, "May Allah be pleased with him." This phrase is commonly added after mentioning one of the companions of the Prophet (saw).
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.
Sirah: Biography; in this case, a biography of the Prophet Muhammad (saw).
Sunnah: In this context, the sayings and practices of the Prophet Muhammad (saw).
(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.
Originally published: 24 February 2012
Dear blessed congregation,
Let us strengthen our faith by performing what Allah has ordained and refraining from what He has prohibited. Let us stay true to the practices and guidance of Rasulullah (saw). May this bring us closer to the right path that is blessed by Allah (swt).
My beloved brothers,
In the past few weeks, much has been said on Rasulullah (saw) as a blessing to mankind. We reflect on this from the Sunnah of the Prophet which has transformed lives and spread exemplary character through good moral values.
On this note, let us ponder upon a hadith narrated by Abu Hurairah (ra):
Here, an exemplary manner or character encompasses man’s relationship with Allah (swt), with nature and towards ourselves, in the social, spiritual and even economic aspects.
It is no surprise that Islam emphasizes on morals and good character as a key element to overcome challenges in life. Moreover, the laws that Allah (swt) ordained are rooted in principles that we cannot defy – and this includes areas related to economics.
In the sirah of the Prophet, we can see how he held on strongly to moral principles and exemplary character, and it was not abandoned in Rasulullah’s economics transactions and trading activities within the community.
This is illustrated when the Prophet (saw) undertook trading deals on behalf of Sayyidatina Khadijah Binti Khuwailid (ra), where Rasulullah (saw) brought in large profits for the mission. This success was due to none other than the exemplary character of Rasulullah (saw) and his determination in doing trade.
Among the important principles in Islam that Rasulullah (saw) portrayed is being honest in everything that we do, including in economic engagements. Reiterating this, Rasulullah (saw) said:
That said, my dear brothers, we must know that the emphasis on morality does not mean that we have to reject the idea of a profitable business, or the potential benefits of such transactions to the economy in general.
In fact, this is the benefit of economic activity that Islam acknowledges. It lies in the balance between moral responsibility and material gains. We must bear in mind that, if morals are removed from economics, social balance will be threatened and eventually break down.
This will lead to unhealthy competition and feelings of distrust, when in fact the economic engagements and human interactions within should be on the basis of harmony, cooperation and compassion between one another. Therefore, Allah (swt) reminds us in Surah Al-Takaathur verse 1-2:
My dear brothers,
Allah has created and preserved an economic system to His will, and the Al-Quran and Sunnah gives assurance to man including those who are associated in aspects of trading and the economy.
While Allah (swt) has commanded man to strive for his sustenance and wealth, let us be reminded that He is the All-Provider. Allah (swt) said in Surah Hud verse 6:
This assurance by Allah does not at all mean that we should leave everything to fate without effort. Rather, it serves to instill a sense of confidence and peace, as well as faith in destiny when the prosperity we are hoping for does not materialize.
With this, man will not panic nor be demoralized, or even lose hope when their plan fails. Similarly, it reminds us to remember Allah and keep our arrogance in check, when provisions are bestowed upon us. This guarantee of provision by Allah should further motivate us to keep on trying despite multiple failures.
In emulating the exemplary character as propagated in Al-Quran and the Sunnah of Rasulullah (saw), let us pray for success in all that we do, as we seek His pleasure. Amin.
------------------
Glossary:
Amin: Amen.
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.
Luh Mahfuz "Clear Record." "Human knowledge is subject to time, and is obliterated by time. Allah's knowledge is like a Record and endures forever. And His Record has a further quality which human records have not. The most permanent human record may be quite intelligible to those who make it but may be ambiguous to others and may become unintelligible with the progress of time, as happens almost invariably to the most enduring inscriptions from very anceint times: but in Allah's "Record" or knowledge there is no ambiguity, for it is independent of time, or place, or circumstances." Yusuf Ali, Footnote #1450 to verse 10:61.
(ra): Radiallhu Anhu, "May Allah be pleased with him." This phrase is commonly added after mentioning one of the companions of the Prophet (saw).
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.
Sirah: Biography; in this case, a biography of the Prophet Muhammad (saw).
Sunnah: In this context, the sayings and practices of the Prophet Muhammad (saw).
(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.
February 25, 2011
Taqwa
Karmakin, on the About "magic underwear" diary, wrote:
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:
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:
So, for me, a God-fearing person is truly an upstanding individual. And there's nothing "ugly" about that.
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.
January 06, 2011
Modern vs. Islamic Values
I was asked the following question this morning:
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:
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.
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.
April 26, 2010
The Islamic Perspective on Oaths
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:
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,
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:
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:
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.)
Cross posted at Street Prophets.
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.
February 10, 2010
Cafeteria Muslim
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:
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:
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,
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:
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:
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.
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.
December 17, 2009
Is Life Fair?
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.
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,
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?
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)
November 01, 2009
Mapping the Muslim Mind
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.
October 01, 2009
The Questions
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.
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)
August 27, 2009
My Tafsir on Surah Fussilat (41):9-12
"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.)
May 18, 2009
The Meaning of the Word "Halal"
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:
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.)
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.)
April 18, 2009
Ibrahim (pbuh) and the Birds
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.''
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