The Doors of Heaven

It is narrated that Abdullah ibn `Umar radhiya allahu anhu [may God be pleased with him] said:  "While we were praying with the Messenger of God ﷺ, a man from the crowd said:  'Allahu akbar kabiran wal hamdu lillahi kathiran wa subhanallahi bukratan wa asilan.' [God is indeed the Greatest, all praises are due to Him, many praises, and all glory is His alone, morning and evening.]

The Messenger of God ﷺ  said:  'Who is the one who said these words?'

A person from the crowd said:  'It is me O Messenger of God.'

The Prophet said:  'They amazed me! They caused the doors of heaven to be opened.'

Ibn `Umar said:  'I have never abandoned these words since I heard the Messenger of God ﷺ say that.'"

Narrated by Muslim

Reciting the Qur'an

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)

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.

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.

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:

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.

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:

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.

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:

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)

Salat

This is the second in a series of posts about the Five Pillars of Islam. The first diary, about shahadah, can be found here.

Salat (sing., salah) are the formal prayers that are required of Muslims five times per day. In addition to these required (fard) prayers, Muslims often perform additional prayers that are optional (sunnah); these latter prayers are not required, but Muslims are encouraged to do them.

Before any salah is performed, fard or sunnah, the person must be in a state of ritual purity. This is done through two different forms of ablutions known as ghusl and wudu. Ghusl is the full-body ablution that is performed less frequently than wudu. Ghusl is required under certain circumstances. For men, this is most commonly after sexual activity; for women, it includes after sexual activity, after menses, and after childbirth. Wudu, on the other hand, is normally done after certain bodily functions; for example, urination, defecation and passing gas. Because of the frequency of these bodily functions, it is not uncommon for Muslims to perform wudu several times a day. Both wudu and ghusl require various parts of the body to be washed in a prescribed order: both hands, a rinsing of the mouth, rinsing the insides of the nostrils (by snuffing up a small amount of water - especially helpful if one's had a recent bloody nose), washing the face, washing the forearms up to the elbows, rinsing the hair, washing the ears and, finally, washing the feet up to the ankles. For all of the above, with the exception of rinsing the hair, everything is performed three times (for the hair, one passes his or her wet hands over his or her hair once). For the hands, forearms, and feet, the right side is always washed first (three times), then the left side. Ghusl, on the other hand, is the same as wudu, except that the entire body, including all of one's hair, must be washed three times after the feet are done. Obviously, ghusl requires the use of a shower to perform, whereas wudu may be done at a footbath or even a sink.

Prior to every communal prayer is the adhan, or call to prayer. There are actually several different versions of the adhan, although the one most commonly used is the one non-Muslims may be most familiar with. This version of the adhan reads as follows in English (although it is always recited in Arabic):

God is most great, God is most great.
God is most great, God is most great.
I testify that there is no god but God.
I testify that there is no god but God.
I testify that Muhammad is the Prophet of God.
I testify that Muhammad is the Prophet of God.
Hurry to prayer, hurry to prayer.
Hurry to success, hurry to success.
God is most great, God is most great.
No god but God!

For the dawn (fajr) prayer, an additional line is spoken after the second "hurry to success"; that is "Prayer is better than sleep, prayer is better than sleep."

After the adhan is recited, salah does not begin immediately, but people are usually given about five minutes to get to the prayer hall. When salah is about to begin, a second recitation of the adhan is done, called the iqama. The iqama is a shorter version of the adhan. It is essentially the adhan halved with the addition of "Stand for prayer, stand for prayer" added after "hurry to success." Once the iqama is said (in a normal voice, not in the sing-songy version that is most people are familiar with), the prayer will begin as soon as everyone is ready. (It should be noted that individuals doing their prayers alone do not have to recite the adhan or iqama, although to do so is sunnah (recommended but not obligatory). Small groups of Muslims praying together may also recite the iqama only, especially if the communal prayer for that time period has already been done.)

When the Muslim is ready to pray, either individually or collectively, he or she speaks quietly his or her niyat, the intention behind the prayer. In Islam, all deeds are judged by their intentions, and salat is no exception. Are you praying a fard prayer or a sunnah prayer? A special prayer (discussed below) or trying to make up for a prayer that was not done at an earlier time? And so, for the niyat, we will briefly state which prayer we are performing at that time.

To actually describe how salat is performed would take some time to do, so I'd rather put in a video that demonstrates the steps involved in performing salat (see below). However, several points should be made. First, due to the number of body postures involved, furniture is not normally used. (For those who need furniture, like the elderly or handicapped, salat may be done as much as possible either sitting or even lying down.) Secondly, each prayer is divided into a number of cycles, called raka'at (sing., raka'ah). Three of the five fard prayers involve four raka'at each, although the dawn prayer only has two and the evening prayer three. Sunnah prayers can be either two or four raka'at in length, two raka'at being the absolute minimum number for any prayer. Moreover, sunnah prayers may be done either before or after (or both) the fard prayers (with the exception of the dawn and late afternoon prayers, in which case no sunnah prayers are allowed after the fard prayer).


In addition to the sunnah prayers mentioned above (those that may be performed just before or after the fard prayer), there are a number of other sunnah prayers that may be done at different times of the day. For example, there is the witr prayer. Witr is a sunnah prayer that is performed at night after the Isha (night) prayer, before going to bed. Unlike the fard prayers, where there is a maximum of four raka'at, the witr prayer always has an odd number of raka'at, anywhere between one raka'ah and eleven raka'at. While witr is not fard, it is considered wajib (necessary) and is especially recommended for those Muslims who fear they may die in their sleep.

Other special prayers include Jumu'ah, Eid, the prayer for the mosque, and the prayer for the dead. Jumu'ah is the Friday congregational prayer held every week in the early afternoon. It is an obligatory prayer for men to attend, but optional for women. (Here in Singapore, women don't attend jumu'ah because there is literally no room for them at almost all mosques. In fact there's often no room for all of the men who attend jumu'ah. While most mosques here can normally hold several thousand people, the crowds of men frequently spill over outside the buildings.) Jumu'ah consists of a khutbah (sermon), followed by set prayers spoken by the imam, followed by a two raka'at salah.

Eid prayers are held early in the mornings of the two Eids, Eid ul Fitr (on the day after the end of Ramadan) and Eid al Adha (to commemorate the end of that year's Hajj). Because everyone in the Muslim community is encouraged to attend Eid prayers, these are frequently held in very large places where thousands of Muslims can be accommodated. As a result, I personally have done Eid prayers on the floor of a convention center and in the middle of a football field (while it was sprinkling), as well as other locations. Eid prayers are also a little unusual in that the salah happens before the khutbah, when it is normally the other way around.

The prayer for the mosque is normally done when one enters the prayer hall of a mosque. It is a two raka'at prayer one makes on behalf of the building. Muslims believe that on the Day of Judgment, everything, regardless of whether it is animate or not, will be given a voice to speak out its testimony for or against a person. (This includes body parts, such as one's eyes, ears, and skin; see the Qur'an, verses 41:19-23.) So Muslims pray for the mosque, which, insha'allah, will testify on behalf of those Muslims who have prayed at that place.

One other prayer to mention is that for the dead, Salat al-Janazah. The steps by which the funeral prayer is done is completely different from how regular salah is performed. However, what makes this prayer distinctive is that it is fard kifayah, meaning that there is a collective obligation upon all Muslims within a community to do this prayer upon the death of a fellow Muslim. This is not to say that all Muslims within a community must do this prayer when someone dies, but as long as some Muslims perform the prayer, then the collective obligation will have been fulfilled. If the body of the deceased is present, then the body will be placed in front of those Muslims performing the prayer; otherwise, the prayer may be performed elsewhere, such as at a mosque. (For my late father-in-law, we did his Salah al-Janazah in the living room of his home before we took him to be buried. For many Muslims who die in Singapore, a Salah al-Janazah is often performed after Jumu'ah has concluded. Personally, I often line up to perform the funeral prayer even though I may not have known the deceased, my thought being that I hope others will do the same for me when I die, insha'allah.)

Salat is very important in Islam. On the Day of Judgment, when every soul is assessed as to whether it should go to Jannah (heaven) or Jahannam (hell), the first thing to be judged will be the number of times a person has prayed:

Narrated Abu Huraira that Allah’s Messenger (pbuh) said, “First of the deeds for which a slave will be called to account (on the Day of Resurrection) will be his (obligatory) prayers. If they are complete (he has prospered and succeeded), otherwise Allah (swt) will say (to the angels): ‘See whether there are any (voluntary) prayers of My slave.’ If any, Allah (swt) will say: ‘Complete his obligatory prayers with them.’”

The number of times a prayer may be rewarded depends upon whether the prayer is done individually or collectively, and on the location. Let's say that one prayer done by an individual earns a reward of one unit. If one prayer is done by two or more persons together, the reward is 27 units. (The exact number rewarded for collective prayer varies from hadith to hadith, usually between 25 and 27, but the most commonly reported number seems to be 27. And God knows best.). However, should one pray at the Prophet's Mosque in Madinah, one prayer is equivalent to 1,000 prayers elsewhere; if the prayer is performed at al-Masjid al-Haram in Makkah, that prayer is equivalent to 100,000 prayers elsewhere. However, regardless of the number of rewards earned, it is always best to pray and often.

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.

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.

Islamic Manners

Some of the Lessons From the Qur'an That Apply to Our General Living:
1. Respect and honor all human beings irrespective of their religion, color, race, sex, language, status, property, birth, profession/job, and so on. [17:70]

2. Talk straight, to the point, without any ambiguity or deception. [33:70]

3. Choose best words to speak and say them in the best possible way. [17:53, 2:83]

4. Do not shout. Speak politely, keeping your voice low. [31:19]

5. Always speak the truth. Shun words that are deceitful and ostentatious. [22:30]

6. Do not confound truth with falsehood. [2:42]

7. Say with your mouth what is in your heart. [3:167]

8. Speak in a civilized manner in a language that is recognized by society and is commonly used. [4:5]

9. When you voice an opinion, be just, even if it is against a relative. [6:152]

10. Do not be a bragging boaster. [31:18]

11. Do not talk, listen or do anything vain. [23:3, 28:55]

12. Do not participate in any paltry. If you pass near a futile play, then pass by with dignity. [25:72]

13. If, unintentionally, any misconduct occurs by you, then correct yourself expeditiously. [3:134]

14. Do not be contemptuous or arrogant with people. [31:18]

15. Do not walk haughtily or with conceit. [17:37, 31:18]

16. Be moderate in thy pace. [31:19]

17. Walk with humility and sedateness. [25:63]

18. Keep your gazes lowered, devoid of any lecherous leers and salacious stares. [24:30-31, 40:19]

19. Do not backbite one another. [49:12]

20. Do not make mockery of others or ridicule others. [49:11]

21. Do not defame others. [49:11]

22. Do not insult others by nicknames. [49:11]

23. When you meet each other, offer good wishes and blessings for safety. One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy. [4:86]

-Mumtaz'

Note: I came across the above on Facebook and shared it on my wall, but have also decided to share it with a larger audience here. I've cleaned up the various typos, but have left everything else the same. I also did not check to see whether the Qur'anic ayat citations are correct. Otherwise... I hope you enjoyed this!

Camel Tracks

I had a recent discussion with an atheist, which has led to a new insight about the differences between atheists and Muslims (presumably this distinction could apply to a follower of any "Western" religion, but I'll approach this only from the perspective of Islam).

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?

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.

Basic Concepts Regarding Prayer and Worship in Islam

Recently I got into a discussion about the differences between prayer and worship in Islam, followed by an additional conversation about whether the concepts of "bless," "exalt" and "worship" in Islam were distinct. I've rearranged my commentary somewhat to improve the flow of thought in this brief essay.

Prayer itself is categorized into two forms within Islam: salah (pl. salat) and dua (pl. du'wat). The former is the formal, ritualized prayer that is performed five times per day, and is what non-Muslims see on the TV when they see Muslims praying. The latter, however, is perhaps even more commonplace. These are the prayers Muslims make under a wide variety of situations. For example, the prayer the proverbial student makes before doing a test is a dua.

Dua: informal and voluntary; salah: formal; may be either required (fard; the five daily prayers) or voluntary (sunnah).

Worship, on the other hand, encompasses both salat and du'wat but also includes other acts. I would define Islamic worship as any act or thought that is made with the intention of trying to please Allah (swt). Thus, working at one's job, farming, taking care of children, all could be considered a form of worship, the key being intention.

The question your post raises is whether bless, exalt, and worship are distinct.

In Islam these three concepts are semi-distinct. Worship I described above; it is a very broad concept and can encompass acts that might seem mundane to an outside observer.

With respect to "bless," most Muslims use this term (barakah) in a specific manner: that Allah (swt) blesses mankind. We do not refer to ourselves blessing Allah (swt), nor do Muslims bless each other. (The Wikipedia article will talk about barakah flowing from "saints" and other people and objects to those who seek barakah, but that is a Sufi concept to which I don't subscribe.)

The concept of "exalt" in Islam is a little ambiguous. First, most translators don't necessarily use "exalt" but "glorify." To glorify Allah (swt) may take several forms. One way is to do additional sunnah prayers (salah), especially at night (e.g., tahajjud, witr). Another way is to do what is known as tasbih, which comes from the same root as "glorify" (sin ba ha). Tasbih may be done at any time of day, but the "canonical form" (as mentioned in the Wikipedia article) is frequently done right after salah.

Now, when I said that the three are semi-distinct, to me, barakah is distinct from worship and glorifying, whereas to glorify Allah (swt) is a subset of the greater set of "worship."

Footsteps in Heaven

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

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

Is Five Prayers per Day Excessive in Number?

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

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

The Red Scarf

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

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

Taqwa

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Modern vs. Islamic Values

I was asked the following question this morning:

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

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

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

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

The message continues:

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

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

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

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

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

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

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

Self-Identification as a Muslim

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

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

My original response to this was the following:

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

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

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

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

To which that person responded:

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

And I replied:

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

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

To which that person replied:

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

My final comments are:

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

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

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

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

One Day in Ramadan

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

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

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


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

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

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

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

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

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

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

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

Mosques and Suraus

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

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

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

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

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