Qur'anic Restoration

Musing on the Quran Imagery and How it Impacts the Psychology of Man

2006-10-31T08:26:00.000-08:00

"When camels, ten-months pregnant are left unattended, and when wild beasts are herded together..."

While presenting it's message, the Quran does not appeal to purely rational arguments, nor does it satisfy itself with vague imagery, because man neither engages in purely rational thought, nor can pure emotion provide him any certainty. The Quran employs all the senses of the human being to transform the consciousness of man. The above verse is a typical example of this powerful reality.

"When camels, ten-months pregnant are left unattended..."

The camel, being the source of income for the traders of the Arabian peninsula, was the most prized possession of the Arabs. The camel not only provided the owners with meat and milk, but it was the key for their livelihood. It was the camel that allowed the Meccan traders to travel the trade-routes from Syria to Yemen. And it was the camel which allowed the beduoin to continually move from place to place for better oppurtunities of sustenance. In essence, the camel was the most prized-possession of the Arab, whether beduoin or city-dweller. With this in mind, it comes as no surprise that it was with utmost care and maintenance that the animal was cared for.

Now imagine for a moment the state of the owner when his female camel was ten month's pregnant. A ten month pregnant camel is on the verge of giving birth and thus at it's most fragile period. It was during this period that the focus of the Arab turned even more towards his beloved possession, in order to ensure the life of the female giving birth, as well as the offspring which would increase the size of wealth. There was not only a keen anticipation of good fortune awaiting the owner, but a sense of anxiety as well.

Herein lies the first key psychological reality for man on the Day of Judgement alluded to by the Quran:

The Quran has already penetrated the psyche of the Arab by drawing attention to that which he LOVES. When the events of the Day of Judgement are set in motion, originating with the heavens losing their brilliance, and the mountains being thrown from their roots causing the earth to start trembling, man will be so overtaken by what is going on around him that he will leave even his most prized possessions. The depth of love that man had for things in his life will vanish with a blink of an eye before that Day.

Imagine the state of affair of a person who forgets those very things that he spent his WHOLE LIFE pursuing with such fervent zeal and enthusiasm, because he lost sight that one day he would be held accountable... Imagine the SENSE OF REGRET he would have when he realizes the real value and worth of the life he lived pursuing those things he has left in an instant when he awakened to reality... Imagine the state of a man who will realize that only those things that carry any value will be the good deeds men performed in this temporary life. The deeds they held as of no value in this life, will be placed on the true scales of justice and they will tip the scales because the weight they possess is that of mountains. All of this will unfold before their very eyes, causing the true regret that :

"It was not God who wronged them, but they who wronged their own souls..."

Men will live in a state of shame over their OWN conduct. No doubt that many men will first try and escape responsibility by blaming other people for their mis-guidance. From their own leaders, to the chief deceiver himself, Satan, men will throw blame on everybody but himself. Everybody will disown themselves from each other in terms of actions. But in the end, after they realize the immaculate justice of Allah manifest itself, they will ultimately be compelled to cry out:

"If only we had LISTENED or used our INTELLECT, we would not have been among these dwellers of the flames [today]."

And which man has power over another man's hearing and mind?

This feeling of failing one's own self will only intensify when the individual sees over and over again, that picture of the righteous being cheered on to true success by multitudes of crowds of God's creation as they enter the gates of Paradise. The wrong-doers will then understand that they could have achieved what they so desired in their past life, and that is:

"Neither shall they fear [the future], nor grieve [over the past]".

The men and women who have triumphed will live in a state of total FREEDOM, unhindered by anything that may halt their pursuits and desires. The wrongs that they had done in the past life will no longer cause them grief, because God, as a result of their sincerity and repentance, had pardoned them, and further, turned those very evils into goods. No longer will man say, while sitting on a bench of regret, "What if I had done this, what if I had done that..." No longer will those that do good be afraid to start a new journey, because they have no knowledge that the path before them contains good or bad, profit or loss. The psychological barriers that prevent men from chartering new paths will be broken down with a single stroke from the mercy of Allah.

The physical barriers will be removed as well for those of good fortune. The Quran describes the trees as if they were bending down before the inhabitants of the gardens, such that the people would not even have to reach for the fruits they so desire. There will be no resistance to a man's desire. The Holy Book, in it's beautiful manner of expressing the same reality from a different angles describes the concord between desire and reality in that world, by stating that very moment a person has an urge for a particular drink, the servers of Paradise will be right before them with that very drink. Nor will this lack of resistance give way to monotony. The Quran describes the fruits of the Hereafter consistently changing taste to something more new and original. Descriptions of Paradise allude to the perpetual virginity of the spouses, describing the fresh intimacy that the spouses will enjoy will forever. The most intense period of relationship for a couple is that when they are first married because of the fervent desire to know their companion in every respect. The glances that they share, as well as their sexuality being expressed in new ways will forever be a part of their new life.

Compare this to a man who has lost, constantly living in a sense of regret and shame, tied to columns in chains 70 cubits long, surrounded by columns of fire. Where can this person move? It as if the whole world has closed in on him.

After the imagery of the camel, the Quran states:

"When wild beasts are herded together..."

The reason for this is in the next verse, where the Quran states that the seas will start to overflow their boundaries, with huge waves crashing the shores. The animals will have no choice to escape the torrents of water, but to move inward.

Herein lies the second key psychological reality for man on the Day of Judgement alluded to by the Quran:

In the former verse, the Quran had referred to how the Day would cut relationships of LOVE. The next image the Holy Book has drawn in such short words is that of beasts, who by INSTINCT are naturally hostile to each other, forgetting their own INBORN ENMITY. A lion be the friend of a hyena, nor can an eagle be the friend of a snake.
Imagine a Day in which events will be set in motion such that even those that are instinctually born to hate another will forget this hostility? What to say of people who possessed such enmity for one another to the extent of a burning hatred that led to war?

With all this in mind, it becomes obvious that man's behavioris dictated by very powerful emotions. And that these very emotions will one day bow down before the awesomeness of God Almighty's command.

"And to God must all things return."

The fountain springs from Hamd

2006-10-17T15:13:00.000-07:00

"All HAMD belongs to Allah, Lord of the Vastness of the World."

It is the first words of the Quran. It is combined with the definite article adding a sense of completeness and perfection. It is not just Hamd, but AL-Hamd. So important is the word 'hamd' that the name of our Prophet has been derived from it. In fact, almost every single prayer of his (S) began with the phrase Alhamdullillah.

It is often translated as "Praise", but such a word fails to deliver the personal touch it conveys. As Ameen Ahsan Islahi (R) has stated:

"The word hamd has commonly been translated as ‘praise’. I have preferred ‘thanks’ instead, because wherever this word appears in the Qur'an, it has been used to convey that very sense. For instance, the Qur'an says:

And they will say: thanks be to God Who guided us to this (felicity).(7:43)

And last of their prayers would be: thanks be to God, the Lord of the entire creation. (10:10)

Thanks are due to the God Who gave me Ismaeel and Ishaq even when I was old. (14:39)

Indeed the word praise is wider in its application than thanks since one can only express feelings of gratitude on such aspects of someone’s virtues that concern oneself directly, whereas praise may also include the mention of virtues which may include those that do not have any direct bearing on the doer of the praise. The meaning of thanks is however, the more predominant of the two. Therefore, in order to do full justice with this word, one must either use ‘thanks’ along with ‘praise’ or else the translation will have to confine itself to thanks only so that it may do justice in expressing the emotions of gratitude to convey the true spirit of the surah. Man can praise anything good even though it may not concern him directly at all. The ecstatic state of our nature this surah is conveying is, on the contrary, the result of our observation of those aspects of the Almighty’s attributes which are directly concerned with us, like His Sustenance and Mercy. If this aspect cannot be properly conveyed, the real essence of the surah will remain unrevealed. The word ‘thanks’ helps in conveying this sense."

The position of 'hamd' in this surah is no coincidence. Gratitude is part of our very being, and it brings the man who has not corrupted his true nature to the door of worship. The first ayah in Fatihah is actually a PROCLAMATION of that feeling of gratitude that overwhelms the heart upon BENEFITTING from God's unparalleled mercy.

This is the sum and substance of surah Fatihah, which in itself, is the key to the Quran. Islam is gratitude's expression, and when thankfulness is lacking one will never attain the sweetness of faith. It is through it that prayer becomes, like the Prophet (S) said, the "coolness of one's eyes". Even the immense sense of responsibility that leads one to belief in accountability is rooted in gratitude. For every bounty, there is surely a reckoning on how it is used.

Prayer cannot reach the heaven and charity is not accepted without it.

Ramadan and the QURAN

2006-10-04T15:11:00.000-07:00

The Quran is clear that the purpose for fasting is:

1. To achieve TAQWA

Taqwa refers to a state in which a person, because of his profound recognition of the Almighty and His attributes, adheres to the commands, primarily taught to us through the revelation of the Quran, of His Lord. It requires patience and perseverance to attain such a state, and this is precisely the reason Muslims are commanded to abstain from eating, drinking, and sexual intercourse from dawn to sunset. Such a discipline is meant to TRAIN the individual to follow God's commandments, and this is why the Prophet (S) also said that God does not need the abstinence of his/her slave during this month, if he/she does not abstain from foul talk, and other sins. One does not fulfill God's commandments unless he adheres to them in LETTER AND SPIRIT.

As Jesus (AS) is reported to have said in the Gospels:

Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cummin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel. (Mathew 23:23-24)

2. To celebrate the revelation of the Quran, Allah's greatest blessing, by praising the Most High and giving thanks to Him, for guiding us.

This reason is the impelling force in desiring to attain the former. Only those men who realize the value of their religion internally, can appreciate the profound blessings in revelation. One will only adhere to the directives of the Lord, if one cherishes them. One will only adhere to the revelation of the Lord, if one is grateful for it. The hanifs of Arabia before Islam understood this very well. They use to grab hold of the Kaaba complaining to the Almighty that they knew who He was, but did not know how to worship Him. If it weren't for Muhammad bin Abdullah (S), we may still be prostrating before idols, and making vows to stones.

Thus, if want wants to reap the blessings of Ramadan and attain taqwa, ONE SHOULD RE-EVALUATE THEIR LIFE IN RESPECT TO THE HOLY BOOK. It is about the QURAN, QURAN, QURAN, QURAN. In order to attain the fully blessings of the month, it is paramount Muslims re-affirm their love for the Quran by studying it, and trying to follow it. One should also not degrade whatever effort they make towards improving on the Quran this month, even if it is just little. God's mercy encompasses all, and He multiplies the good of His slaves.

The Implications of Tawheed as Manifested in Taqwa

2006-09-22T08:24:00.000-07:00

Surah Baqarah begins with the failures of Bani Israel in performing their duties with respect to God Almighty in being the witnesses of truth to mankind. After reminding the Bani Israel of their failures and lack of obedience entailed to the covenant they established with God Almighty, the Quran sets the stage for the transferrance of this obligation of being witnesses to the truth to the new ummah, the Bani Ishmael. This transferrence of leadership is symbolized in surah Baqarah with the turning of the qiblah back to its original position to the House of God established by Ibraham (AS) and his eldest son Ishmael (AS). 'Ironically', the verse of this 'middle nation' being raised occurs in the very center, i.e. middle, of the chapter.

Once the indication of this transferrence has occured, the Holy Quran than begins to discuss the obligations of the Bani Ishmael entailed in the covenant, i.e. the shareeah. The first thing that God ALmighty dilates upon, from verses 163-176, is the principle of tawheed. The Quran draws attention to the manifest coherency in the universe, logically pointing to One Creator, as well as the bounties that have been given to man. The intellectual foundations of the religion are set for this ummah in verses 163-164. The next subject of discussion, i.e. verse 165, is emotional ties, with God declaring that love is due first and foremost to Him. Even here, there is an intellectual aspect to the verse, because the basic premise for loving God is drawn from the previous verses. God Almighty has granted man so many manifest blessings, and it is only worthy that love be granted to him first and foremost. This verse also sets the psychological basis for rejecting blind-following.

In verses 166-167, the Quran speaks about how, on the Day of Judgement, the evil leaders of men will disown any responsibility for their followers straying from the path. It was only because of excessive veneration and idolization that men followed these leaders in the first place. After dialating upon this excessive veneration, the Almighty than tells men, in verses 168-169, to reject all the baseless innovations that these leaders fabricated under religious pretenses. The Quran argues that innovating things under the pretense of religion is following in the footsteps of Satan. This lays the first and foremost practical implication of tawheed and that is only God Almighty has the right to declare something haraam.

Further, the Quran states immediately afterwards that Satan "only entices you to sin and lewdness, and to ascribe to God what you know not." This enticement is contrasted to what God desires men to eat, i.e. "eat of what is lawful and wholesome on the earth." This reveals another foundational fact regarding the directives of shareeah. Whatever God declared unlawful is because of the negative repurcussions intellectually, spiritually, and morally to man. God Almighty has no need to declare things unlawful for the lack of any harm caused to men. Satan on the other hand tries to entice men away from what is beneficial for them, by presenting what is harmful to men as good, and what is good for men as harmful. Taqwa, the foundation of being a Muslim, is in actuality being wary of this deception of Satan. Further, it must be realized that the word Satan, while it can be used for the father of the jinn, also is used on the Quran, as categorically declared in Surah Nas, for men as well.

As Amin Ahsan Islahi has stated in his commentary of the Quran regarding these particular verses:

"Here one aspect needs attention. By nature and by sense and reason, there is such a clear distinction between the directives given by God and those given by Satan that an upright person can have no problem in distinguishing them. It is mentioned in the previous verse that whatever edibles the Almighty has declared lawful are pure, pleasing and healthy both with respect to effects and their inner and outer appearances. On the other hand, whatever Satan urges man to adopt is harmful to one’s body and to one’s intellect and to morals and is instrumental in leading a person to lewdness and immorality. If in spite of this blatant difference, someone insists on following Satan then he has had it."

In verses 170-171, the Holy Book than refers to those that continue to be led astray. These people, instead of listening to their common sense, intellect, and intuition, are misled by their excessive veneration for past ways. Instead of looking forward to the horizon, they choose to remain on a path that has already been charted out for them.

"When they are asked [to leave aside these concepts and] follow what God has revealed, they reply: ‘We will follow the path trodden by our forefathers’. Would they follow their fathers even though they did not use their intellect and had no guidance?"

It is relevant to note that the Quran has not condemned the following of the forefathers per se in these particular verses, especially the following of those forefathers that charted the path of reason and revelation, as well as sacrifice. What the Holy Book is actually stating is that the path one follows must ultimately be dictated by intellect, as well as revealed guidance.

"Would they follow their fathers even though they did not use their intellect and had no guidance?"

The Quran awakens the mind of the believer, guided by revelation, to be the judge. If a person sees that his forefathers have charted a wrong course, than courage demands that he forge ahead on a new path. If a person sees that his forefathers have charted the right course, than he must adhere to it. Ultimately, a person must understand the course he is taking, including the destination the road is leading to. There is no reason for choosing to remain intellectually and morally stagnant. The Quran than gives a beautiful parable regarding the state of those that have chosen to stick to blind adulation and reverence, at the end of these verses:

And [in reality] the parable of these people who have rejected [in this manner to follow the path to which they were guided by the Almighty] is like that of a person who calls out those who can hear nothing but shouts and cries. They are deaf, dumb, and blind so they understand nothing.

This picture drawn is that of a shepherd, calling his animals who have wandered off to eat food. While the animals hear the voice of the shepherd, they do not understand anything beyond the sound of the voice calling. Blind-followers, like these animals, lack intellectual and spiritual vision to comprehend the truth, despite them being able to hear it. A Muslim on the other hand, cannot by like them. A Muslim, who has a strong cognizance of tawheed, cannot walk a path blindly. This is why the Quran commands the Muslims in verses 172-173, that if the rest of mankind does not heed this wisdom, than they must:

Believers [if they are not willing to abandon their religious innovations, leave them to themselves and] eat [without any hesitation] of the wholesome things with which We have provided you and be grateful to God alone if it is Him you worship. He has forbidden you only carrion, blood, and the flesh of swine, also any flesh that is slaughtered in the name of someone other than God. But whoever is driven to necessity, intending neither to desire nor to transgress, incurs no sin. Indeed, God is Forgiving and Merciful.

In these verses God Almighty ties in the idea of abandoning these false innovations, with being grateful to God alone. The reason for this is quite clear. Javed Ghamidi states:

"It is indeed difficult to eat things which have been prohibited since the times of one’s forefathers. It is for this very reason that the Qur’an has cautioned Muslims that they should disregard such superstitions and whatever the Almighty has declared lawful should be consumed by them without any reluctance. This is in fact a requirement of worshipping Him and expressing gratitude to Him and Muslims must fulfill this requirement in all circumstances."

The Quran recognizes the difficult it takes in treading a new path from one's ancestors, but at the same time, in order for tawheed to be truly realized, and for the superstitious mentality to be abolsihed and men liberated from servititude to other men, they must acquit themselves of anything proving not beneficial for their own welfare. The liberating philosophy of tawheed cannot fail to be realized if the Quranic instructions are realized.

In the conclusion of it's discourse of tawheed from 174-176, the Holy Book states that the People of the Book knew that God Almighty had declared only certain things unlawful. And the only motivation for this was their excessive veneration for the things of this life. The Holy Book ends with the natural result to this disobedience. One is EATING nothing but the fire of hell, by selling the Book of God for such a cheap price. The description of the intensity of these certain people is so bad, accoding to the Quran, that they cane be described as SHEEQAAQ BAEED. Javed Ghamidi states:

"The word SHEEQAAQ means ‘opposition’ and ‘animosity’. When it is qualified by the adjective BAEED it means that a person has gone so far in his animosity that he is not only unaware of his own loss and benefit but also there remains no possibility of his returning and atoning for the wrong he has committed."

This reveals a profound psychological truth. When a person becomes engrossed in his emotions, it can lead to him becoming unaware of what is actually beneficial for himself, and what causes loss. And further, it can become so deep that one has no possibility of correcting one's self. It is important that a Muslim subject his self to serious introspection.

After this delineation on tawheed, verse 177 draws attention to the ethical basis of the shareeah. The law of Islam is not aimed at mere conventions and rituals according to the Quran, but is founded upon the principles of BIRR, i.e. righteuousness, and TAQWA, i.e. observing the limits with respect to God and mankind. Prayer is the first practical manifestation of realizing the right of God in this life, and zakaah is the first practical manifestation of realizing the right of humanity in this life. This verse further discusses that it is adherence to these principles of birr and taqwa in all periods, including demanding periods, such as illness, poverty, and war which ultimately proves loyalty to God. The ayah of Birr must also be seen in respect to the previous discussions of blind-following of others. If a person believes that God demands customary adherence to a particular path than he is gravely mistaken. There is no such thing as "I am a born Muslim." God demands one adhere to righteousness and God-wariness in all circumstances.

This verse, the longest in the Quran, opens up to the actual law of the Quran. These laws, as it starts to become obvious when one progresses reading the chapter, are founded upon the principles of taqwa and birr. The first mentioned law is that of qisas, i.e the law of retribution. This law states that the first and foremost objective of the shareeah is to restore the SACRED value of life. Everybody's life, irrespective of social class and gender, is not only untouchable, but possesses a sanctity from God. After delineated how retribution is to be performed in cases of murder, the verse of qisas end with the following:

"O men of insight that you may follow the limits set by Allah."

Here, it is quite clear that the laws purpose is to make man realize the sacred-ness of life, as being the necessary result of God-consciousness, i.e. TAQWA. After delineating on murder as well as the right to life, the Quran follows with the issue of the WILL. The shareeah, after ensuring the conception of the sacred value of each inidividual life, makes a person understand the sacredness attached to a person's WEALTH. This is one of the very reasons Islam has prescribed a severe punishment for theft. The wealth of an individual is also part of the honor of a person, and this is one of the reason labor is looked upon with esteem in the religion.

European civilization, boasts with Voltaire, the 'originality' of their culture in declaring natural law as being formulated upon these two essential principles, i.e. the right to life and the right to wealth. 'Ironically' though, Muhammad (S) pronounced on the Day of Arafat 1000 years prior, categorically to all his followers that:

"On This day the life and wealth of every Muslim has been declared sacred by God ALmighty."

It is no coincidence that in many hadeeth, the Prophet of God has joined the right of life, with the right of wealth as being sacred.

Further, just like the previous verses on qisas, the element of TAQWA is not lacking in these verses regarding the distributioon of the will.

"This is a duty incumbent on those who fear God."

Taqwa must be a motivating factor in the distribution will. The Quran states that while a person has the right to distribute his will, he cannot ignore those people who have legitimately given benefit to that person. He must not ignore his parents and near relatives, only decreeing wealth for his CHILDREN. This would be an injustice before God, and one will undoubtedly have to account for ignoring those who were kind to men in this life. As one ponders over the Quran, one begins to realize that the shareeah is meant to awaken mankind to the rights due to God as well as human beings. The laws are far from being pointless customs and rituals. Before finishing it's discussion on wealth, the Quran speaks about fasting from verses 185-187, starting with:

"[These are the limits set by God and only they cannot cross them who fear Him; so] Believers! The fast has been made obligatory upon you as it was made upon those before you so that you become fearful of God."

It does not take a genius to understand that TAQWA again is emphasized. Fasting has been instituted so that men become conscious of their responsibility to God as well as their fellow men. The Quran itself was revealed in this month, and being a book of guidance for those that POSSESS TAQWA, it is only natural that restraining one's self beyond normal, everyday limits be done during Ramadan. It is further only natural that one's bond with the Book increase.

After discussing the various reasons for fasting in verse 185, the Quran delineates on the proper attitude one must have with respect to God's injunctions if one does not fully understand them. He should continue his firm faith in the All-Knowing God by praying to Him and asking for more guidance, as well as fulfilling the directives God has revealed, [/b]as understood by that individual at that particular moment[b/]. This last point also connects with the previous command against blind-following.

The Holy Book than draws attention to how certain Muslims had deviated from this principle of going against their own moral conscience. Some Muslims, following the ahl-kitab, had thought to themselves that sexual relations during the night of Ramadan was also forbidden and against the spirit of the month. Despite their conscience, the Muslims indulged in it. Allah makes a remark on their lack of moral integrity, saying that 'God knew you were deceiving yourselves.' This verse in and of itself is a very powerful reminder of how high the Quran holds the moral integrity of a people. Despite the fact that these people were in error in their judgements, God still found it necessary to state the failings of these Muslims to abide by their own conscience. To quote Javed Ghamidi:

"If a person considers something to be a requisite of religion and still does not act according to it regardless of the fact that it is actually a requisite or not, then this is not permissible to him and would be called deceiving one’s conscience."

In respect to the above point, one must also understand that God also corrects the Muslims views regarding piety. The Holy Book allows the Muslims to approach their wives in the night UNHESITATINGLY, correcting the view of sexuality as being against piety, i.e. TAQWA, by stating:

"they are a garment to you as you are to them."

Javed Ghamidi has written regarding this aspect of being as garment with the following:

"The implication is that a husband and wife are so close and so inseparable as per the nature on which the Almighty has created them that except in compelling circumstances they should not be kept separate from one another. A little deliberation would show that the metaphor of a husband and wife being each other’s garment is very subtle. A garment has three aspects: covering the body, protecting it and embellishing it. A husband and wife are one another’s garment in all these three aspects. They are a cover to one another’s sexual desires and instincts, are means of protection for one another from the onslaughts of Satan and with their mutual interaction give all the colour and exuberance to life which becomes evident in the elegance and grace of human culture and civilization."

The view regarding sexuality as being against piety by the new Muslims was inherited from the AHL-KITAB, and Allah found it necessary to correct it in light of a very rigorous discipline of self-restraint. The very profound nature of it all should be deemed from this fact. Further, here again lies a clear remark directed towards blind-following and how traditions can cloud a proper view regarding life.

After speaking about fasting, the Quran than turns back to the issue of wealth in verse 188:

"And [it is the requirement to attain piety that] do not devour one another’s wealth by unjust means, nor bribe those in authority with it in order that you may wrongfully and knowingly usurp a part of the wealth of others."

While the verse returns to the original subject of wealth, it's being placed after a discussion of fasting is not misplaced. Notice the choice of words used in the verse:

"DO NOT DEVOUR..."

Remember also when reading this verse, the imagery used by the Almighty regarding the hiding of the truth by the ahl-kitab for a meagre sum of this world's wealth.

"In reality, those who conceal what God has revealed in His Book and for this they gain some meager wealth [of this world] SHALL SWALLOW nothing but the Fire of Hell into their bellies."

As is obvious, the objective of fasting is meant to extend to every facet of life.

After this discussion, one finds it very pertinent to mention that this chapter in and of itself was revealed in stages. Yet, there is a marvellous coherence. This is one of those very aspects proving the very power of the Quran. This is the Book that Muhammad (S) said was the proof of his mission. And Muhammad (S) does not lie. As that very Book states:

"Muhammad IS the Messenger of Allah."

(all translations are done by Shehzad Saleem from www.monthly-renaissance.com)

The REAL Meaning of Shahadah

2006-08-14T08:23:00.000-07:00

"I bear witness that there is no god, but Allah..."

When the Arabs made an oath with another, they use to perform certain rituals to grant the act significance. Those a partisan to the oath would perform such rituals as "dipping their hands in water, rubbing perfume on their hands, or slaughtering an animal and sprinkling the blood on the parties involved in order to symbolize the blood relationship." (Mustansir Mir, "The Qur’an Oaths : Farahi’s Interpretation")

Blood added a SACRED dimension to the whole affair. The Arabs were so keen to preserve their oaths that even the threat of death to their children did not deter them from fulfilling them. Further, these oaths were accompanied by the presence of WITNESSES to testify to the reality of this oath, meaning that the witnesses were PART OF THE OATH. 'Shahida' has the meanings of 'to be present' and 'to be witness'. This is precisely why Mustansir Mir states:

"In fact, to bear witness to an event is to declare that one was present at the scene of the event."

What does this imply?

To 'witness' in Arabic does not mean an acceptance of a theological proposition. By witnessing, one has involved himself in something sacred. Unlike education today, where knowledge is considered the number of varying opinions one knows regarding a certain matter, the pre-Islamic Arabs, and those of the time of Muhammad (S) were not interested in theory.

"The forest of learning and invention is devoid of lion-hearted men
What remains is but the slaves of the Sufi and the Mullah, O Saqi!
Who has stolen the sharp sword of creative passion?
The learned hold an empty scabbard in their hand, O Saqi"

(Iqbal, Bal-e-Jibril)

The kalima is far from a proposition. It is a declaration of action rooted in a realization of the profound truth of tawheed. As the Almighty has said:

"God has purchased from the faithful their lives and worldly goods, and in return has promised them the Garden. Rejoice then in the bargain you have made. That is the supreme triumph."

(Translated by Shehzad Saleem, www.monthly-renaissance.com
Surah Taubah, verse 11)

Javed Ghamidi has stated regarding this verse:

"The Qur’an has declared that Islam is in fact a contract of sale and purchase with the Almighty: We sell our lives and wealth for the Paradise the Almighty has prepared for us."

The shahadah signifies an AWAKENING of man who realizes whom God is. There is reason why in Islam, 'the whole earth becomes a masjid'. Allah has also stated in this verse that it is man himself who has gotten the better deal, even though he is SELLING HIS LIFE AND WEALTH. And far is Allah from lying.

It is with this in mind, that a Muslim must understand his worship. If man does not realize the significance of 'tawheed' as well as it's implications, than his worship is useless. On the other hand, prayer begins to shatter the awareness of the believer if done with some semblance of realization of the truth of tawheed.

"God knows to which side my humble forehead turned in prayer,
that the Ka’abah itself is coming towards me seeing my faith’s power of attracting."

(Musleh-u-ddin Ahmed)

Angels never fail in implementing the commands of their Lord. It is because God has created the angels with wings, "twos, threes, and fours" to fulfill the obligations imposed upon them WITHOUT FAIL that the prayer and sujood of the son of Adam has a taste that angels are not even aware of. Man prays with the burden of failure. Yet, knowing whom God is, he is not overcome. He begins to see himself, including his own mistakes, as well as his own limitations as he moves from qiyam, to ruku, to sujood. One ASKS FOR GUIDANCE, one bows before God, and one repents. And after all this, in the last stages of the 'believer's ascension' as Muhammad ibn Abdullah (S) called it, he re-affirms his commitment to God Almighty to act. When one bears witness to 'tawhid' while sitting before God, it is a re-affirmation of a covenant made when one first accepted the religion AS AN AWAKENED INDIVIDUAL. When one points his finger in the symbol of tawheed, he is a re-affirming an OATH, A COVENANT that he has made with God Almighty. Through this act of prayer, man becomes the 'qalander', the perfect man whom the true sufis had once lamented that the world no longer possessed, because he realizes his own 'khudi'.

Religion and the Need to Find an Enemy

2006-08-08T08:19:00.000-07:00

"[This is nothing], Certainly not! [O Prophet!] if he desists not We shall drag him by the forelock, a lying sinful forelock. Then let him call his help-mates. We shall summon Our guards.

Certainly not! heed him not and bow down in prostration and draw near [Me]."

(Surah Iqra, verses 15-19,
Translated by Shehzad Saleem, www.monthly-renaissance.com)

In Surah Alaq, the Almighty draws a comparison between the conduct of the leaders of Quraysh, primarily Abu Jahl, to that of Muhammad (S). The surah starts off by drawing attention to a special and magnificent bounty of Allah...

"Read out to them [O Prophet!] in the name of your Lord who created --- created man from a clinging fluid.

Read out to them and the fact is that your Lord is the most Bounteous who taught [this Quran] by the pen [in which] He gave man that knowledge which he knew not."

The Most High has granted a revelation to man in the form of a Book in order that man be taught the knowledge 'which he knew not'. This knowledge refers to the Quran, consisting of the 'the book and wisdom', i.e. the law and philosophy respectively, as testified too by the prayer of Abraham (AS). The phrase 'kitab and hikmah' points to the fact that the teachings are comprehensive and holistic. The Holy Book takes into account the intellectual, spiritual, as well as physical aspects of man in order that he be purified as well as his personality becomes elevated.

The bounty of the Quran MUST be weighed in the context of man's creation. This is precisely why the first verse draws attention to the fact that he was created out of lowly origins, an alaq'. Every stage of a human being's growth to manhood has manifested the lordship or rububiyyah of God, to the extent that man becomes a fully-blown reasoning creature, as well as a physically balanced creature. Ever since he was an embryo in the womb of his mother, God Almighty has GUIDED him intricately through every stage of his life to reach higher and higher stages of perfection. To think God sending revelation to man is something unusual is in fact contrary to the observations of the world around him.

"And your Lord REVEALED to the bee saying: Make hives in the mountains and in the trees and in what they build,

Then eat of all the fruits and walk in the ways of your Lord submissively. There comes forth from within it a beverage of many colours, in which there is healing for men; most surely there is a sign in this for a people who reflect."

(Surah Nahl, 68-69,
Translated by Shakir)

Revelation is an essential aspect of creation. If man is the apex of creation, than how logical would it be for Allah NOT to send man with guidance? It is only natural that when man has reached the stage of maturity, he must show appreciation to God Almighty by accepting the teachings sent through His Messengers. Further, in recognizing this bounty, man must always consider that guidance has always been a part of his life. In fact, the revelation in the form of a BOOK is the natural progression to this whole process in the lordship of Allah. Here is a living creature, who has attained its excellence over other creation through it's intellect as well as free-will. A BOOK that engages the intellect by calling the mind towards reflection, in order to GUIDE MAN is in fact, not surprising, athough it is mind-blowing.

The Quran, after drawing attention to this manifest bounty of revelation, shifts its focus to the reaction of certain men in response to it. The indifference of these rejectors to the truth was not one of an honest and sincere pursuit of knowledge.

"[Whatever vain talk they indulge in against it is baseless O Prophet!] Certainly not: Verily man is rebellious as he considers himself self-sufficient [in wealth]. [Let him think so] for verily to His Lord will he [one day] return."

The pscyhological basis for their rejection was that their wealth had deluded them into thinking that they were independent. Somewhere along the line, Abu Jahl forgot that he was a 'sticky fluid' ejected from the loins of his father. Somewhere along the line, he forgot that he was a lump of flesh in the womb of his mother. In fact, this delusion had penetrated the Quraysh to such an extent that they adopted a very rebellious and mean attitude towards the one (S) whom was reciting TO THEM the 'knowledge that he knew not". They could not leave him even when he was performing an act which was EXTREMELY PERSONAL.

"Have you seen him who forbids a servant [of Allah] when he prays."

It was evident that Muhammad (S) was 'on the right path' as testified to by his impeccable character. It was not that he (S) was lacking integrity, such that the Quraysh could find a justification for their behavior. Al-Ameen's character was flawless even before he (S) started received revelation. Nor was Muhammad (S) making any stringent demands on the Quraysh. He was simply 'urging them to piety'.

"Just consider if this [servant] of [Ours] is on the right path or urges [others] to piety then...!"

There was absolutely nothing that Muhammad (S) was calling them to that was unreasonable, or beyond their natural abilities. And here it was that a man had showed how lowly he was by persecuting the perfect embodiment of what it means to be a human being.

The Quran than warns this man:

"Just see if this [wretched] person denied and turned away then ... ! Does he not know that Allah is observing [him]?"

There is a subtle but powerful irony here. Allah has addressed Abu Jahl ALL throughout this surah in the THIRD person.

"Just see this person", "Does HE"...

He is not asking Muhammad (S) to look, but Allah, in actuality, is speaking to the leaders of Quraysh, particularly ABu Jahl, as a warning. It as if they are nobody and that their actions are too disgusting, that they cannot even be addressed directly. Think about a converstaion where you were talking to your friend, while an opponent of yours was standing close by doing something foolish. And than you say to your friend in a voice where the opponent can hear, "Look at him, only a fool could do such a thing.." While you may be directly talking to your friend, your words are aimed at your opponent. The tone changes the very implications of the statement. This is a similar situation to the Quran.

And than there is another shift in the manner of address:

"[This is nothing], Certainly not! [O Prophet!] if he desists not WE shall drag him by the forelock, a lying sinful forelock. Then let him call his help-mates. WE shall summon Our guards."

There will come a time when Allah will no tolerate their actions, giving them a chance to correct their own conduct. He will take their affront of the truth personally.

"if he desists not WE shall drag him by the forelock, a lying sinful forelock."

Allah has attributed the act of dragging to himself. While the leaders of Quraysh have been doing the persecuting, and He was watching, this does not mean that he will definitely not enter into this game himself. He will respond to their arrogance in a befitting manner. Just as they are enamored with their position, holding their heads high because of their 'social backing' in this world, Allah will have them dragged into hell on those very heads. Further, Allah describes that forelock as a lying, sinful forelock. These characteristics had become engrained in their very personality. In fact, the qualities chosen to define this forelock are not random. This short, but powerful description is tied directly to the former verse, where lying is directly attributed to Abu Jahl for his "denying" the truth, and sinning is attributed to him for his "turning away" from the truth.

"Then let him call his help-mates. WE shall summon Our guards."

When people in positions of power are threatened, they feel the need to call their friends, which may be politicans, media, body-guards or any of the like in their defense. Further, it is one of the reason they act arrogant in the first place. Deluded by the backing of their armies, they are embolded by the illusion that they can do whatever they want, without any accountability. And Allah retorts to this conception in their minds in what seems to be a sarcastic tone. As Allah states elsewhere in the Quran, in order to remind them of their over-estimation of their own power and ability:

"How many nations did We destroy before them that were mightier than they?"

And than the surah finally culminates in a very profound reality.

"Certainly not! heed him not and bow down in prostration and draw near [Me]".

Muhammad (S) is told not to focus on these personalities. There is an essential message that is being taught, and that is the objective of the religion is to establish nearness to the Almighty. Islam itself does not get itself caught up in blind hatred of a personality, to such an extent that this personality or that, this country or that, this ideology or that is the focus of its mission. It has no need to dominate it's rhetoric with the 'enemy', because it is meant to instruct men and purify them, as alluded to in the very beginning of their surah. Neither is Islam a political ideology, social or economic ideology, or a platform to jump on when one wants to protest an unjust cause. Pharoah's come and go... Even the men who led the world powers men could not halt the progression of Alzheimer's disease despite their positions in society, as well as their uninhibited access to radical advances in scientific technology. Not only men, but nations too, rise and fall... They are all transient, while Islam is eternal.

Allah will ultimately deal with ALL criminals, and whether justice is established in this world or not, too God Almighty everyone will return. Even if a just order was established in this world, one muist not be deluded into thinking that Islam has succeeded, because the pens of the angels recording the deeds of men will not stop writing. One must always keep it clear in his mind that this religion was sent to take men from the worship of creation to the worship of Allah, and one must engage one's self individually all the time with respect to God's revelation.

"[Let him think so] for verily to His Lord will he [one day] return."

Everybody is accountable for their own actions, and if one thinks one can assure one's own salvation by focusing on how other's act, they are gravely mistaken. Let man remember his origins, and the bounties God has bestowed upon him, and than let him weigh his conduct in light of how much he does as an appreciation for these bounties, because as stated above:

"Certainly not! heed him not and bow down in prostration and draw near [Me]".

Restoring Muslim Dignity

2006-07-30T08:18:00.000-07:00

Most people believe that the success of Muslim civilization is evident from the duration of its rule over a third of the known world. While it is PARTIALLY correct to recognize that this time period does testify to the dynamism and purity of Islam, one must not confuse the extent of the duration as successful in terms of a purely Islamic perspective. Muslim history, like every other civilization, has been plagued throughout its existence with internal strife and agitation.

The reality is that the many centuries that make up most of the period of the khaleepha was the by-product of the initial spiritual impulse Islam had generated IN THE VERY BEGINNING of its existence in space-time. One must remember that it is the spiritual life forces which bind society together to pursue a specific goal. According to the hadeeth books, Muhammad's (S) first command of revelation was to read, followed immediately by the proclamation to "Arise and WARN". The prophetic religious experience cannot remain content with the individual alone, because it is too over-flowing for it to be contained.

As Iqbal quotes a pious saint as saying,

"Muhammad of Arabia ascended to the heavens and returned,
by God if I ascended, I would never return."

Muhammad (S), that day, could no longer remain introverted and he (S) never returned to the cave of Hira again.

When Islam burst forth in the world through Muhammad's powerful experienced, it shattered the world-view of a few individuals, who began to imbibe the truth the Prophet was proclaiming. This awakening was not just an acceptance of certain logical propositions, and dogmas that were satisfictory to reason, but this awakening could be said to be a TOTAL transformation of consciousness, with the roots originating from the very depths of the human personality. Islam began its movement in the world. We can measure the extent of this impact on the social order through the practice of wealthy Muslims, such as Abu Bakr and Uthman bin Affan, starting to free slaves of all races.

When Jafar (R) went before the King of Abyssinia, he informed the king about the teachings of the Prophet (S). The noble cousin of the Prophet did not just state that Muhammad (S) taught them the oneness of God, but in actuality what he (S) was doing was making them realize the IMPLICATIONS of tawheed.

"He commanded us to speak the truth, to honor our promises, to be kind to our relations, to be helpful to our neighbors, to cease all forbidden acts, to abstain from bloodshed, to avoid obscenities and false witness, not to appropriate an orphan's property nor slander chaste women. He ordered us to worship Allah alone and not to associate anything with him, to uphold Salat, to give Zakat and fast in the month of Ramadan. We believed in him and what he brought to us from Allah and we follow him in what he has asked us to do and we keep away from what he forbade us from doing. Thereupon, O King, our people attacked us, visited the severest punishment on us to make us renounce our religion and take us back to the old immorality and the worship of idols."

The formation of the Muslim State in Medina was just a natural outcome of this awakening. As Malik Bennabi points out, the first real social act of the spiritual impulse of Islam that gave birth to Islam AS A SOCIAL ORDER was the pact of fraternal brotherhood made between the Muhajireen and the Ansar of Medina by the Prophet (S) himself. The latter opened up their homes and wealth to their brethren who had been forced to flee Mecca, to the extent that one Ansar would ask his brother Muhajireen to tell him that if the latter so desired, the Ansar would divorce one of his wives for the former to marry.

It is during the initial periods of a particular civilization that we can gage the dynamism of the faith at work. The spiritual forces within man are providing the very impulse to change society in accordance with the internal revolution. This is precisely why the Muslim world was innovative in every respect, to the extent that Muhammad (S) adopted the methods of the Persians in building a ditch to defend the city of Medina from attack. When the Quraysh witnessed this, they exclaimed in astonishment:

"By God, Muhammad has innovated something new!"

Umar the Great (R), during his rule, can credited with initiating ground-breaking reforms, to an extent that he (R) can rightly be considered the founder of the original social security system. He was so visionary, that he saw the need to separate the qadis, i.e. the judicial branch, from the main government. Judges were given complete independence to form their judgements. His predecessor Abu Bakr (R) played his role brilliantly too, securing the independent existence of the Muslim ummah after the leader that formed the basis of their religion and social existence had just passed. The apostates who revolted during his rule, thinking that with the death of Muhammad (S), Islam was finished. But they forgot already that God Almighty had taught the Muslims in Uhud that the idea can never be blurred by the personality.

"And Muhammad is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels!s, he will by no means do harm to Allah in the least and Allah will reward the grateful."

This period of the friend of Muhammad (S) revealed to the world that the Muslims were SELF-CONSCIOUS. Muhammad (S) was not the only one that awakened with the revelation of the Quran, but EVERY SINGLE MUSLIM awakened. The collectivity had been formed, and its power shone to the rest of the world, as it brought the Persian and Roman Emipres to their knees. Muslims, dressed in common garments, with their faces dignified by the light of tawheed went before kings dressed in silk without fear of anything.

But as time passes in the life of any civilization, and man starts to interact more and more with the soil, losing the necessary balance between the spiritual and temporal, the bonds that form society tend to break. The first break in civillization can be witnessed on a collective level, such as the Battle of Siffeen in the Muslim world, during the time of Ali (R) and Muawiya (R). The scholars have clearly noted that the first break in Islam was of a political nature, i.e. it was institutional. The issue of forced bayaah or allegiance to the ruler signified the first rupture in the philosophy of tawheed. "Men are all equal before God" was corrupted on the political plane with the origins of a monarchy. When the REAL DECLINE of a civilization 'march in history' begin, and the historical inflexion of civilization turns downward to use the words of Bennabi, the bonds of civilization bgin to break on an INDIVIDIUAL LEVEL. Men of that society begin to move towards two extremes. One of the extremes is an excessive infatuation with the world, including a negation of moral values, and the other is a drift into the realm of asceticism and nihilism.

While Islam showed AN inherent ability to keep a civilization in strong over any other 'ideology' despite the turmoils that faced it over time, eventually the Islamic impulse that kept the civilization moving in the right direction began to weaken, because even the impulse generated by religion is dependent upon the PEOPLE internalizing it. Muslim society was still able to sporadically produce marvellous contributions in certain fields, because the momentum had not totally dissipated. The architectural monuments of the Mughal Empire, the philosophical works of the Persians, coupled by the strength of the Turk were still evident in civilization. But these contributions were limited, and eventually. the dynamism waned to the the extent that we witness nowadays, a force equivalent to almost zero. This is precisely why one finds hardly any signficant contribution to humanity by the Muslim world.

Yet, the spiritual forces of Islam still showed, and continue to show their vitality on an INDIVIDUAL level. Even during the period of a civlizations decline, monumental and towering giants such as Imam ibn Taymiyya, Shaykh Sirhindi and Imam Ghazali arose. These figures responded to the challenges that were faced at a particular moment in time, and kept the fire of Islam burning in the hearts of the ummah. And what is further unique about this phenomenon of Islam is that these intellectual geniuses were not confined to a particular geographic location, but were scattered throughout the Muslim world.

"A tree from neither East nor West"...

The problem for the civilization is no longer that of institutions according to Bennabi. We see many movements content with simply relying on the UN mandates, and other schemes, to secure rights, and this is glaring proof of their not being able to last or make any signficant impact. The Muslim problem, as Bennabi points out, is that man, as an INDIVIDUAL, has lost his civilising elan. He needs to return to the original spiritual source of the religion, i.e. the Quran. Or as Iqbal puts it:

"Neither Razi nor Zamkashari will do you any good,
if the Quran itself is not revealed ON YOURT OWN HEART...."

Return of the Khaleepha? Political Zionism in Islam

2006-07-28T08:17:00.000-07:00

What is the actual meaning of a khaleepha?

1. One of its meanings is successor. ANY ruler, whether Muslim or non-Muslim, is a khaleepha. This is also established in a hadeeth where the Prophet (S) is reported to have predicted the return to the Khaleepha BASED UPON THE PATTERN OF NUBUWWAH (Prophethood). The addition of the words 'Pattern of Nubuwwah' would have been unnecessary and redundant if khaleepha simply meant a Muslm ruler.

Further, most classical scholars hold the opinion that this period of the return of the rule on the pattern of nubuwwah was the of the rule of Umar ibn Abdul Aziz, otherwise known as Umar II for his justice. This means that the hadeeth has ABSOLUTELY nothing to do with the alleged concept of a Mehdi. Umar II began an extraordinary reform based upon the principles of Islamic social justice within the Muslim government that was corrupted earlier by a system of monarchy. Unfortunately, his reforms were cut short by his early death. The claims of groups that promote their cause through 'apocalyptic' prophecies under the guise of religion are nothing but baseless. A common hadeeth which is used to justify many radical Muslim groups is that the victorious Muslim army would come from Khurasan with the standard of black flags to assist the Mahdi. These groups have all adopted this black flag in light of the hadeeth, yet these narrations are all considered garbage by the hadeeth authorities such as Imam ibn Juazi (R).

2.

The word khaleepha also has the connotations of authority and free will. God Almighty says in the Quran, "I will place a khaleepha on earth", and this verse is clearly in reference to ALL human beings. The fact that a khaleepha can be evil and non-Muslim is substantiated by the response of the angels. "Are you going to place in the earth one that would create fitna?" If the khaleepha was a Muslim ruler, and signalled the return of Muslim 'greatness', than this response by the angels would have been patently absurd.

As is obvious, the Quran does not give any theological meaning of the word, unlike other terms such as Rasool, a specific type of Messenger. Thus, all of the Muslim movements that claim a return to the khaleepha as the cause of success is rooted in a gross misunderstanding of the term. If any group claims that the khaleepha is something special to Islam, they need to give proof from the Arabic language, and in actuality, there is NONE.

Further, when a Muslim ruler comes into power UNDER THE WILL OF THE PEOPLE, he is obligated to perform certain injunctions. It is common among these pseudo-groups to emphasize an almost unconditional obedience to the ruler or khaleepha, but the Islamic teachings emphasize not obedience to the ruler, BUT THE RESPONSIBILITIES OF THE RULER TO THE RULED. This is precisely why Umar would nto allow his governors to build a wall in-between his governors and the public, and he made it a strict policy that anybody could access the leader to put forth their grievances. A proper government functioning under the principles of Islam would adopt any means to secure this right for its citizens. A very basic example of this principle can been in Western society where citizens can lobby and express their views and grievances against the government, as well as take matters to the court. But at the same time, Islamic principles would reject the huge enormous costs for legal fees in Western socieities which allow justice only for the rich.

In many prophetic hadeeth, the accounting a ruler would face is related in severe terms. This is precisely why the Prophet (S) is reported to have stated that "We do not give posts to people who desire it." A person who does not realize the responsibility of leadership, can in no way be fit to lead.

Also, The hadeeth which emphasize obedience to the ruler are normally related in the context of rebellion and anarchy, i.e. the curb further bloodshed and anarchy. Further, a Muslim is simply required under the state to establihs prayer and pay zakaat, while obeying the law of the land. The former two are meant for legal purpose in respect to the government, i.e. to determine the nature of the obligation to a Muslim citizen as opposed to those that are not. The Quran states that the Muslim government must LEAVE the citizens alone if they fulfill these basic functions, meaning that they cannot force a Muslim to perform any good deeds, but they can only enjoin them to good.

Further, the Quran totally ends any notion of theocracy when it says in surah Taubah, "If they establish salaah and pay the zakaah, they are BRETHREN IN FAITH." This verse is directly addressed to the Companions of the Prophet (S), who were of the highest rank with respect to God. Yet, even here the Almihgty clearly asserts that their is to be no dinstinction in the eyes of law based upon 'spiritual rank'. This is why a Jew could even win a court case against Ali (R), who was the khaleepha of the Muslim ummah at the particular time the incident happened. This philosophy also destroys any concept of pir-hood and obedience to someobody based upon their alleged position with God. The Muslim is responsible to the law, and no personality can change this.

Thus the notions of an spiritual authority is automatically curbed with the statement 'brethren in faith'. The ruler is to treat all based upon equal footing, and its purpose is to protect the people and rule with justice. No claims to spiritual authority in life can change this fact, and spiritual ranking is only known to God and will be rewarded in the next life. And there is also another interesting point to this. In Islam, piety is not the only condition of being a ruler. The Prophet (S) rejected the desire of Abu Dharr (R) to be appointed to a government post, despite the Prophet (S) stating in another narration that he (R) was the most truthful person the earth had carried on its back. It was because of Abu Dharr's (R) excessiveness which did not make him possess the natural qualities and temperment that are required for a leader.

A Muslim Nations Duty in Respect to Non-Muslim Nations: Renegade 'Muslim' Groups

2006-07-27T08:12:00.000-07:00

"And to those who accepted faith but did not migrate [to Madinah], you owe no duty of protection to them until they migrate; but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance; and Allah is the All-Seer of what you do."

(Translated, link, 8:72)

There is an interesting principle being laid out here:

The Quran does not PUT ANY ONUS OF RESPONSIBILITY on a Muslim state to assist Muslims who do not make any attempt at leaving a nation they are being persecuted in. It is the duty of those being oppressed, to make an effort to leave the area they are being oppressed in if they believe their religion is threatened. This is explicitly indicated by the words "but if they seek your help in religion". The act of assisting is tied to those who SEEK HELP.

So in summary:

1. The Quran first and foremost absolves the Muslim collectivity who had migrated and established their own state of initiating any help to those that remained in that nation that is persecuting them.

2. The Quran further puts the onus of responsibility on the person who is being persecuted to take some initiative, through the words "but if they seek your help in religion".

At the same time, this verse clearly substantiates that a Muslim state has the duty to keep its borders open for those whom are being oppressed and persecuted by another nation. The Quran ALSO stipulates that a Muslim state MUST help the persecuted people seeking help, except under one condition. That condition is that in the assisting of these Muslims, the state is not violating the treaty made with that nation. If this assistance violates the treaty, than the MUSLIM STATE CANNOT IN NO WAY VIOLATE A TREATY, EVEN IF THAT NATION IS PERSECUTING MUSLIMS.

There is an essential, and reasonable justification for this, and that is, the Muslim state has a responsibility towards its collectivity, and it cannot extend itself into a region beyond its own control putting at risk its own very existence. There was ample time for people to leave their own places in light of the dictates of their religion. Countless other people who migrated, as well as those that took these persecuted people in, had made their sacrifices. This is precisely why the very first portion of this verse, God Almighty states:

"Indeed! those who believed and left their homes and strove with their wealth and their lives for the cause of Allah, and those who took them in and helped them."

Once again, a Muslim nation's FIRST AND FOREMOST obligation is specifically to those that are citizens of their own state. Further, the Quran is emphatic that treaties, contracts, and alliances can in no way be broken and violated by a Muslim, including the state, and that the only time a treaty would lose its validity is if the opposing party dishonours it. Even than, the Quran is quite explicit in how it should be done.

"And if you fear any treachery from a people throw back [their covenant] to them on equal terms. Certainly Allah likes not the treacherous."

(8:58)

The words throw back the covenant imply a forceful, non-haphazard action. It further states that the Muslims cannot respond to the breaking of the treaty, EXCEPT IN EQUAL TERMS. They cannot exceed the harm that was originally inflicted on them. This is fundamentally explicit in the Quran.

So when 'Islamic groups' call for actions against nations that are legitimately recognized by the countries they are living in, they are not fulfilling any of the conditions of Islam. When 'Islamic groups' call on other Muslims to violate the terms that their respective countries have made with the 'Islamic groups' enemy, than it is the Islamic group that is violating basic Islamic principles. When 'Islamic groups' wage jihad outside the state authority, because they believe they are doing something for Islam, they are doing exactly opposite of what Islam tells them to do. No amount of yelling 'kaffir' country can change this fact. No amount of yelling they are disbelievers can change this fact. No amount of renegade groups that preach on some sort of platform of Islam can change this fact.

"And to those who accepted faith but did not migrate [to Madinah], you owe no duty of protection to them until they migrate; but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance; and Allah is the All-Seer of what you do."

(8:72)

The Quran recognizes the idea of statehood, but Muslims sadly do not. These are practical necessities, especially in this day and age. As is obvious, those people in the name of Islam who attack Muslim nations for their treaties with non-Muslims are violating essential principles of Islam. They are sacrificing long-term stability for some short-term gains. Statesmanship requires discipline, not hot-headedness and rash action.

Malik Bennabi on Democracy in Islam, as quoted from Azzam Tamimi

2006-07-26T08:04:00.000-07:00

'Democracy', he said, `ought to be looked at from three angles: democracy as a sentiment toward the ego, democracy as a sentiment toward the other, and democracy as the combination of the socio-political conditions necessary for the formation and development of such sentiments in the individual.' He went on to say: `Contrary to the depiction of the romantic philosophy of the era of Jean-Jacques Rousseau, these conditions are not created by nature, nor are they the requisites of natural law, but are the upshot of a specific culture, the crowning of the progress of the humanities and a new appraisal of the value of man; his appraisal of himself and his appraisal of others. Thus, the democratic sentiment is the product of this progress over the centuries and of this twin appreciation of the value of man.'

Citing the French historian Guizot, in his book Europe from the End of the Roman Empire to the French Revolution, Bennabi stressed that various stages of progress led to the emergence of democracy in Europe and to the growth of the democratic sentiment in the European countries. He said: `The great historian explains to us how remote and simple the origins of Western democracy had been before the democratic sentiment slowly formed prior to bursting with the declaration of human rights and citizen rights; the declaration which expressed the new appraisal of man and the legendary and political crowning of the French Revolution. Thus, the European democratic sentiment began to express itself - though not yet ridden of the obscurity that accompanies an object while in the state of making or evolving - through the two grand historical movements, the movement of reform and the movement of renaissance.' Bennabi considers the two movements to be the first expression of the value of the European human in the domain of the soul and in the domain of the mind. He stresses that this is the essence of the Western democratic sentiment when ridden of the fetters of history and politics - since the obscurity is caused by a package composed of phenomena and characteristics peculiar to Western history and which are not found in the history of other races and peoples - and when things are expressed in the terms of psychology and sociology. In other words, the democratic sentiment in Europe was, according to Bennabi, the product and natural outcome of the reform and renaissance movements. `This', he stresses, `is its correct historical meaning, and therefore it cannot simply be severed from the history of Europe so as to be applied to other nations.' However, he reiterates that whether in Europe or anywhere else, the general rule with regard to the nature of the democratic sentiment is that it is the outcome of a specific social continuity. `In psychological terms', he adds, `it is the middle position between two ends that are opposed to each other; the end that expresses the psyche of the oppressed slave on the one hand and the end that expresses the psyche of the oppressive master on the other. The free man, or the new man, in whom the values and conditions of democracy are embodied is the positive co-ordinate that is the sum of two negatives that individually negate all such values and conditions: the negative of servitude and the negative of enslavement.'

As for the question of the existence of democracy within Islam, Bennabi argues that this is dependent on the provision of what he earlier refers to as the general conditions of the democratic sentiment. He then puts forward a set of questions: Does Islam provide and guarantee these objective and subjective conditions, in the sense that it creates a sentiment toward the `ego' and toward the `other' that is compatible with the democratic sentiment? And does it create the appropriate social circumstances for the development of such a sentiment? Does Islam truly reduce the quantity and intensity of the negative motives and of the anti-democratic tendencies that characterize the conduct of the oppressed and the conduct of the oppressor? He suggests that any project aimed at founding a democracy should be considered an educational enterprise for the whole community, administered through the implementation of a comprehensive curriculum that encompasses psychological, ethical, social and political aspects. `Democracy', he asserts, `is not - as is superficially understood by the common usage of its etymology - a mere political process; a process whereby powers are handed over to the masses . . . But is the generation of a sentiment, and of objective and subjective responses and standards, that collectively lay the foundations upon which democracy, prior to being stated in any constitution, stands in the conscience of the people. The constitution is usually nothing but the formal outcome of the democratic enterprise once transformed into a political reality indicated by a text that is inspired by customs and traditions, and dictated by a sentiment generated in a given circumstance. Such a text will have no meaning if not preceded by the customs and traditions that inspire it, or in other words the historical justifications that necessitate it.' He then warns that the answer to the question `Is there democracy within Islam?' is not necessarily pertinent to a fiqh (jurisprudence) rule deduced from the Sunna or the Qur'an, but is one which is related to the essence of Islam as a whole. `In this sense', he argues, `Islam should be viewed not as a constitution that proclaims the sovereignty of a given community, or that states the rights or liberties of a certain people, but as a democratic enterprise that is the product of an exercise, through which the position of a Muslim vis-a-vis his or her encompassing society is defined, along the path toward accomplishing democratic values and norms provided a Muslim's temporal activity is tied to the general principles endorsed by Islam in the form of a seed sown in the Islamic conscience, and in the form of a general sentiment, and of motives, that constitute the Islamic equilibrium within every member of the community.'

Speaking of models of democracy - `Western' in Europe, `popular' in the East and `new' in China - that differ from one another in the way they express their new symbolic evaluation of man, Bennabi sees that an Islamic model of democracy is attainable. Whereas in the other models the main objective is to endow man with political rights, enjoyed by the `citizen' in Western countries, or social securities, enjoyed by the `comrade' in Eastern countries, `Islam', is distinguishable, according to Bennabi, because it `endows man with a value that surpasses every political or social value'. He explains that the declaration in the Qur'anic verse 70 of Chapter 17, (We have honoured the children of Adam), endows man with more than just rights or securities. `This verse was revealed as if to lay the foundations for a democratic model that is above every other model, where the divine element within man is taken into consideration and not just the human or social aspects as in the other models. Thus, a kind of sanctity is endowed upon man raising his value above whatever value other models give to him.'

- "Democracy in Islamic Political Thought", by Azzam Tamimi,

The full article can be found here:

http://www.ii-pt.com/web/papers/democracy.htm

Why the Muslim World is In Dire Straits

2006-07-25T08:02:00.000-07:00

"This organic impotence is reinforced by moral, social and political paralysis, the former being the gravest since it, in a certain measure, determines the others. From the indisputable verity 'Islam is the perfect religion', the post-al-Muwahhid (1) man drew the deadly syllogism: 'We are Muslims, therefore we are perfect', that tends to sap all perfectability in the individual by neutralising in him all concern for attaining perfection. It is a long time since Umar bin al-Khattab regularly took stock of his conscience and often wept over his faults. One finds today reigning among the ruling class the most perfect moral quietitude, and no leader would be seen making his mea culpa in public.

So, the Islamic ideal of 'life and movement' has foundered in the pride and complacency of a bigot who believes to have realize perfection by performing his five daily prayers, without trying to amend or improve himself. The beings immobilised in their mediocrity and their imperfectible imperfection becomes thus, the moral elite of a society where verity gives birth only to nihilism. The difference is essential between verity as a simple theoretical concept enlightening abstract reasoning, and active verity that inspires concrete facts. Verity could even prove disastrous as a sociological principle when it no longer inspires action but paralyses it; when it no more coincides with the mortification of change but with the alibis of individual and social stagnation. It could then become the origin of a paralytic world which Renan and Father Lammens denounced, saying that Islam is 'a religion of stagnation and regression.'

Moral paralysis results in intellectual paralysis: when one ceases to perfect himself morally, one also ceases to modify the conditions of his life. Gradually, thought finds itself petrified in a world that no more reasons, since its reasoning has no longer a social object. The 'taqlid' or moral conformism implies a renunciation of the intellectual effort, of this 'jihad' that was the essential directive of the Muslim spirit in the great period....

.... Even in independent Muslim countries, thought has still not acquired its personality, its right to be stated, and its social value as the essential basis and means of action. In Algeria particularly, the thought is not an action but a motif of decoration, that is to say, something does not come under the law of formal and practical logic, but rather under that of the post-al-Muwahhid aesthetique.

The absece of a direct relation between thought and action implies blind, incoherent action and results in a subjective appreciation of facts - in their overestimation or underestimation. In the modern Muslim world, it has given birth, on the one hand, to a psychosis of the 'easy' thing that leads to blind action, and on the other, to a psychosis of the 'impossible thing' that paralyses action. In Algeria, the latter is based on three well-known axioms:

- We cannot do anything, because we are ignorant.
- We cannot realise that, because we are poor.
- We cannot undertake this work, because their is colonialism.

While men of good faith thus explain their incapacity, the charaltans use them for justifying their lucrative entyerprise of mystification, under the complacent regard of colonialism. However, the least effort of investigation would reveal that these supposed 'verities' are but a cover for certain myths."

- Malik Bennabi, "Islam in History and Society"

I like to call him the Muhammad Iqbal of Algeria.... That's right that deep, and the sad thing is the majority of Muslims don't even no his name... It is akin to Pakistanis considering Muhammad Iqbal as simply a poet.

************************************************** *********

(1) The post-al-Muwahhid period, according to Bennabi, "is the point of inflexion in the historical evolution, the reversal of the values of" the Muslim "civilization". He traces this period to the fall of the al-Muwahhid dynasty. They ruled over North Africa and Spain from 1130 CE to 1269. During this point of inflexion, according to Bennabi, the problem "is no longer the question of a change in political framework: it is the man himself, the civilised man, who loses his 'civilizing elan': and is thus unable to assimilate and create. It is no longer a question of institutions but of the human factor: these are men themselves who no longer know how to apply their genius to their soil and time. It is this fundamental synthesis itself that disintegrates and with it the social life that gives place to the vegetative life."

Power and Honor: Jerusalem and the Muslim World

2006-07-17T07:59:00.000-07:00

"O God, the possessor of all rule, You grant rule to whom You will and You take it away from whom You will, You exalt [in honor and dominance] whom You will and You humiliate whom You will."

(Surah Imran, ayah 26. Translated by Moiz Amjad at www.understanding-islam.com)

The following verse, while in the form of prayer, is actually a prophecy given to Muhammad (S) that the nation of Ishmael (AS) was going to replace the Bani Israel (AS) as witnesses of the truth of tawheed to humanity. The fulfillment of this promise began during the time of Muhammad (S), where he (S) was given dominance over the Arabian peninsula by the end of his life. This included the House of God established by Abraham (AS) and his son Ishmael (AS) to serve as the symbol of tawheed for the rest of humanity until the Day of Judgement. The fulfillment of the promise continued after the death of Muhammad (S), extending to his followers, i.e. the other descendants of Abraham (AS) through Ishmael (AS). These descendants, led by personalities such as Umar al-Faruq, burst forth from the Arabian peninsula, conquering the lands that were promised to Abraham (AS) in the Old Testament. The Muslims took Jerusalem, with Umar (R) entering on foot while his servant rode the camel, with dignity and respect. This was a remarkably different situation 700 hundred years ago, when Jesus (AS) entered into the city whose leaders rejected him, plotted against him, and even attempted to kill him.

What is interesting about this city of Jerusalem is that God Almighty tied the House of Kaaba with this Blessed place in the opening verse of Surah Israh, i.e. the prelude which is regarding the ascendion of Muhammad (S).

"Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing."

The ascension of Muhammad (S) was timed in a moment in history that was unique. Most seerah writers refer to this period in the context of the orphan who had just lost his beloved wife Khadija (R), and uncle Abu Talib. His message had gained only a few followers, and he was depressed and dis-heartened. God Almighty, in order to calm him, performed a wondrous miracle. But this misses the point.

The ascension occurred in 620 AD. This was immediately prior to the first pledge of Aqabah, when a group of six men coming for the hajj, happened to come across Muhammad (S). This personality was not new to them and in fact, Muhammad (S) lied in the very depths of their conscience. The Jews of the city of Yathrib were awaiting a Prophet that was to be like Moses (AS), and use to boast about this coming to the pagans saying that the time of their victory was near. The people of Medina knew this fact very well. When Muhammad's (S) message reached their ears, a few among them said that this was the Prophet the Jews were awaiting. It was a remarkable irony. The descendants of Ishmael (AS), hearing the call of Muhammad (S) and realizing this fact, accepted him immediately. Muhammad (S) than sent his Companion Musab (R) to Medina, to guide a people who had already pledged loyalty and allegiance to him at Aqabah. It was there that Muhammad's name really began to reach the Jews that had settled in Yathrib. All of these events began to occur immediately after the ascension.

"Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing."

The Bani Israel of Medina, when they found out about the lineage of this Prophet, were shocked. The man they were so proud about came from the very people that they despised, i.e. the Arabs. Since the day they corrupted the scripture to make Isaac (AS) the one who was to be sacrificed, the enmity and racial pride started to permeate their whole nation. The Zionists continue to perpetuate the lie of origin and ancestry, totally extorting the label "anti-Semite" for those that allegedly hate their people. Yet, as Phillip Hitti points out in his monumental work "The History of the Arabs", as well as the Old Testament itself, the sacred scrpture of the Bani Israel, if ANY people can rightfully claim the Semitic label it is the people of the Arabian peninsula, the descendants of Ishmael (AS). Further, because of their geographic location, the various cultures could not influence them as much, contrary to the Israelites. Even before Muhammad (S), the Arabs were known as fiercely independent people. This hatred by the Zionists did not confine itself to just the Arabs, but extended to the tribes within their own nation. Judah and Israel fought amongst each other for hundreds of years, and various tribes would side with the pagan nations that lied outside Jerusalem to wage war against their own brethren. By the time of Jesus (AS), their were various groups within Israel competing for the respect of the people. These tribes all claimed that the Messiah would spring from their particular tribe. This hatred amongst each other was still the reality during the time of Muhammad (S).

After the First pledge of Aqabah, Islam began to make grounds in Medina, and the next year the Second Pledge of Aqabah was made with more numbers coming to the Muhammad (S). Medina had embraced Islam, and were anxiously awaiting the day the Noble Soul would grace their presence by entering the outskirts of Medina. Than it happened. In the very same surah regarding the ascension, God Almighty had already started alluding to the hijra.

"And say: My Lord! make me to enter a goodly entering, and cause me to go forth a goodly going forth, and grant me from near Thee power to assist (me).

(Surah Isra, verses 80 translated by Shakir)

This ascension was the PRELUDE to the momentous event that was about to happen, i.e. the establishment of the Kingdom of Heaven on Earth that Jesus (AS) was sent to prepare for. As the next verse immediately states:

"And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing)."

During the ascension, Muhammad (S) was taken to Masjid al-Aqsa, and from there went into the heavens. The ascension, on the prophetic level, had revealed to Muhammad (S) that the restoration of the religion of Abraham (AS) as spread by the faithful among the lineage of both Ishmael (AS) and Isaac (AS) was about the happen. This did not concern just the Arabian peninsula, but all of the land promised to Abraham (AS). During the hijrah, when Suraqah realized pursuing Muhammad (S) was a fruitless affair, and decided to seek peace with him, Muhammad (S) told Suraqah, that he (R) would oen day come to possess the crown of Chosroe. Imagine the astonishment of Suraqah... Here was Muhammad (S), accompanied only by one Companion, Abu Bakr (R), walking the deserts of the hijaz, because he was forced out of his city, saying with full confidence and a non-chalant, casual nature that the Persian Empire would fall, and Suraqah would possess the crown of Chosroe!

"Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing."

This prophecy was fulfilled after the death of Muhammad (S), during the time of Umar (R). when that day came where he was holding the crown of Chosroe from the booty, Suraqah, a participant in the Battle against Persia, shed tears in memory of Mustapha (S).

Everything was happening by a Divine Plan.

"And it is a Quran which We have revealed in portions so that you may read it to the people by slow degrees, and We have revealed it, revealing in portions."

Persia was not the only nation going to fall, but Rome as well, including Constantinople. Most important though was Jerusalem. Jerusalem served as the temporary qiblah when the Bani Israel were led by David, Sulaiman, and thousands of other great personalities. Further, the Temple was built by David (AS) under the command of God. In other words, the construction of the Temple was an act of prohecy. It was only natural that the territory come under the nation of Muhammad (S), so that the truth would shine in history for a period of time giving witness to the truth of Muhammad (S), as well as the call of his forefather Abraham (AS), i.e. "Labbaik". It further meant to tie in the very universal nature of the prophetic movement throughout history.

When Muhammad (S) reached Medina, the real mission began. The city-state of Medina was founded, led by the very person whom Jesus (AS) called the son of Man. In a period of 13 years, with ten of those years in the state of war, the son of Man began to create a social order, based upon the Divine Will. This movement grew to such an extent that the whole Arabian peninsula could not stop its power. The Day of Furqan, i.e. the Battle of Badr, led to the death of 70 of the most hostile opponents of the Prophet, the leaders of Quraysh. This did not end the threat of the Jews, who plotted against the Muslism despite signing treaties. Muhammad (S) had forgiven their treachery once, but not the second time. He expelled some tribes, and did not let other tribes go, depending on the situation.

"O God, the possessor of all rule, You grant rule to whom You will and You take it away from whom You will, You exalt [in honor and dominance] whom You will and You humiliate whom You will."

Muhammad (S) than restored the Kaaba to its true position after 12 years of consistent strugle, with the help of his Loyal Companions. According to the New Testament, the Apostles allegedly fleed when Jesus (AS) was captured by the Romans. While this is obviousl untrue according to the Quran, which praises the Apostles and their being the helpers of God, the New Testament account is remarkably different from what happened with the Companions of Muhammad (S), as testified by not just the Quran, but Old Testament as well.

"And he said, The Lord came from Sinai,
and rose up from Seir unto them;
he shined forth from mount Paran,
and he came with ten thousands of saints:
from his right hand (went) a fiery law for them.
Yea, he loved the people;
all his saints (are) in Thy hand:
and they sat down at Thy feet;
(every one) shall receive of Thy words.

(King James Version Deuternomy 33:2)

The prophecy was made in past tense. According to the Semitic languages, the past expressed the certainty that the event was going to happen. The Lord, through the mouth of Moses (AS), is describing the gradual manifestation of his plan. God came in Sinai, granting the Torah to Musa (AS). This was the book that formed the social basis and law of the Israelite nation, who were commisioned to spread this truth to the world. The Lord would than rise up to Seir, through Jesus (AS), proclaiming that the kingdom of God is coming. The truth of the message would than SHINE forth in all its glory when the Lord would descend from Mount Paran, i.e. the hills of Mecca accompanied by ten thousand Saints, the very place according to the Old Testament that Ishmael (AS) was settled with his wife Hajar. This 10,000 was the exact number of men that accompanied Muhammad (S) to Mecca for the final victory, and the House of God was fully restored to its original place as the symbol of tawheed for the world. The fiery law was than established in Persia, Rome, and parts of North Africa. This was the fulfillment of the prophecy, found in the Jewish scripture, of Daniel regarding the destruction beasts. It is no tale. All of this is historical fact.

The Muslims did not simply take down the Roman and Persian Empires, they established themselves culturally, economically, and socially. They were sent to re-direct humanity from their self-imposed path of destruction.

"Yea, he loved the people;
all his saints (are) in Thy hand:
and they sat down at Thy feet;
(every one) shall receive of Thy words."

They brought the word of God to everyone. Contrary to the history text books force-fed down the throats of the little children in schools, the Arabs were not just invaders. It was the Quranic revolution that created a society that was heavily based on empiricism, giving birth to the modern scientific revolution. Muslim moral code permeated the code of chivalry found in Europe, and tales of love were clearly influenced by the Arab concepts of romance. The Arabs even touched literature, and Dante's Divine Comedy was heavily influenced by Islam and Arabic imagery, despite the fact that the author placed Muhammad (S) in hell. How ironic... Goethe, Germany's greatest intellectual mind, was fond of Islam and the Koran to such an extent that some claim he even became Muslim. Muhammad (S), to him, was a Prophet. India prior to the coming of Islam was never a real entity. It was a series of feudal states, with no central organization. Petty-kings constantly at odds with each other, and a religion that was based on a class system. Even those that did not convert in the region could not escape Islam's influence. Hinduism began to change, and started to adopt egalitarian notions of humanity.

God Almighty had given the Arabs power and honored them through it. But like their brethren the Bani Israel, they began to turn away from what God Almighty had sent, and were plagued with moral vices, petty in-fighting, useless hair-splitting controversies, as well as racial tendencies and self-righteousness. And because God has the interests of humanity at heart, the valuable contributions that the Muslim world made were placed into the hands of those that would use them, and further benefit humanity. And while Europe picked these works up and contributing what was beneficial to men, the Muslim world slowly began to decline. As they lost their power, they lost honor. They became humiliated, and were subject to invasion upon invasion.

"God does not change the condition of the people, until they change what is in their own selves."

The culmination of disgrace, when both power and honor was lost, was when the very people that benefitted from the Muslim world just over 500 years earlier carved up the Muslim nation according to their own random lines. They than inserted into this land, a small state, whose power threatened the very stability of that region. Jerusalem was taken away from the nation that restored the truth of Abraham (AS). The land promised to Abraham (AS) to serve as a symbol of tawheed was carved up into pieces. The city which houses the Blessed Masjid, which was an essential part of the prophecy given to Muhammad (S), whose conquering was foretold in his miraculous ascension, was no longer in their hands. It was all symbolic.

But it was bound to happen, for:

"O God, the possessor of all rule, You grant rule to whom You will and You take it away from whom You will, You exalt [in honor and dominance] whom You will and You humiliate whom You will."

Why the pre-Islamic Arabs were not to be messed with...

2006-07-05T07:57:00.000-07:00

Don't you see that man is pledged to death,
[To die either in battle, to become the prey of carrion and vultures (tayr),
Or [to die in bed] to be buried in dust?
So don't yield to injustice for the fear of death,
Die a free man without compromising your dignity.

- Mutallamis, translated by Kazim Bargnaysi, in "Reflections on a Qur'anic Metaphor: The Meaning of "khatf al-tayr" in Verse 31 of Surat al-Hajj"

It's All About Perception

2006-06-14T07:54:00.000-07:00

"A person in haste asked to hasten the punishment which is bound to befall upon these unbelievers. No one can avert it. It will be from the Lord [--Most High and Noble--] of the ascending stairways. [They measure everything from their own scales and then ask to hasten its arrival. Tell them that] the angels and the Spirit ascend towards Him in a Day the measure of which [according to your calculation] is fifty thousand years. So [O Prophet!] with grace and dignity bear [their hastiness] with patience. They hold it far off and We see it near at hand."

(Surah Ma'arij, verses 1-7, translated by Shehzad Saleem, www.monthly-renaissance.com)

Muhammad Iqbal in his "Reconstruction of Religious Thought in Islam" says:

"If we look at the movement embodied in creation from the outside, that is to say, if we apprehend it intellectually, it is a process lasting through thousands of years; for one Divine day, in the terminology of the Quran, as of the Old Testament, is equal to one thousand years. From another point of view, the process of creation, lasting through thousands of years, is a single indivisible act, 'swift as the twinkling of an eye'. It is, however, impossible to express this inner experience of pure duration in words, for language is shaped on the serial time of our daily efficient self. Perhaps an illustration will further elucidate the point. According to physical science, the cause of your sensation of red is the rapidity of wave motion the frequency of which is 400 billions per second. If you could observe this tremendous frequency from the outside, and count it at the rate of 2,000 per second, which is supposed to be the limit of the perceptibility of light, it will take you more than six thousand years to finish the enumeration. Yet in the single momentary mental act of perception you hold together a frequency of wave motion which is practically incalculable. That is how the mental act transforms succession into duration."

"A straw, at times, becomes the screen of my eye;
And with one look, at times, I have seen both the worlds.
The Valley of Love is a long way away, and yet, at times,
The journey of a hundred years is covered in a sigh.

Persist in your search, and do not let go of the hem of hope—
There is a treasure that, at times, you will find by the way."

(Zabur-i-Ajam, translated by Mustansir Mir in Iqbal Namah)

"A single leap of love wrapped up the whole story; these heavens and earth I had taken to be boundless."

(Iqbal, trnsl. by Mustansir Mir in Iqbal Namah)

Blind Faith and 'Western' Thought... Nah... Give me Islam

2006-05-31T07:54:00.000-07:00

"Those who believe in the unseen"...

The above translation is highly inaccurate and reflects a belief in propositions devoid of any rational evidence. The reason most scholars translate the phrase in the above manner is because they regard the 'BA', in the Arabic, as a preposition of the verb 'BELIEVE'. According to Javed Ghamidi, the Quran has attached the particle 'BA' to the word 'GHAYB'. This is substantiatied by other verses in the Quran according to Shehzad Saleem in his explanation of his mentor's tafseer:

"Those who fear their Lord "BIL GHAYB' (though they cannot see Him) and dread the Day of Judgment."

(21:49 Translated by Shehzad Saleem, www.monthly-renaissance.com)

What this implies is soemthing remarkably different than the above phrase. In order to understand this difference, I can do no better than quote Javed Ghamidi:

"The particle 'BA' in the expression 'Yuminuuna BI'L Ghayb' denotes a dharf (nomen locus). The implication being that they accept certain realities without observing them because their existence can be intellectually deduced. Thus, they do not profess faith only in tangible and material facts. They believe in all these realities because present in the Qur’an, in their nature and intuition and in the various phenomena of nature are signs which testify to these realities. These realities may be beyond the perception of senses, but they are certainly not beyond the perception of reason. Thus they are always willing to fulfill the obligations entailed by professing faith in these realities and are also ready to go as far as to sacrifice their material needs to fulfill them."

After this explanation, one can honestly appreciate why the learned commentator has translated the above phrase as:

"those who are professing faith [in certain realities] without observing [them]"...

In my opinion, this is a VERY, VERY PROFOUND observation. While the 'West' tends to view religion as a set of beliefs that have no basis in reason, Islam has such a profound trust in reason SO MUCH SO that salvation hinges upon it's proper usage. The success of a person according to Islam is such that his conduct MUST BE based upon the use of his reason as well as SACRIFICING one's life to live in accordance with the conviction obtained through intellect. Man is a HUGELY visual creature, and his actions are primarily dictated by what he sees. Take a look at the advertising billboards in the city, and it becomes abundantly clear the power of color in convincing men to buy a product. This is the very reason sex plays such a huge role in the life of men throughout history.

"Moses, we will not believe in you until we see God for ourselves."

Islam demands that the material senses be subject to the INTELLECTUAL realities, and not the other way around. The only way to achieve this domination is through a rigorous process of intellectual engagement so that man can achieve certainty. There is no honor in being a human, and no pride in gaining a Paradise without effort.

"I am a sinner with self-respect, I will take no wages without labor,
I am scarred because my fault has been put down to his Decree."

- Iqbal (Translated by Mustansir Mir)

This is the TRUE call of the Quran. Everything the Holy Book calls for is a belief the power of intellectual observation and reason. The Holy Book, full of wisdom, proclaims that tawheed is the only viable option for belief. This, according to the Holy Book, is substantiated by the coherent working of the universe that is manifest around man. The earth cannot bear FRUIT if the HEAVENS do not send rain. Even the seas have provided a means of transport for humankind, allowing for culture and civilization to spring forth as a natural result of trade. This inter-relation of the universe is drawn attention to in Surah Baqarah, when the Holy Book states:

"[Believers! Let them decide] and [regardless of what they think you should now fully understand that] Your God is one God. There is no god but Him. He is the Compassionate, the Ever-Merciful. There is no doubt that in the creation of the heavens and the earth and in the alternation of night and day and in the ships that sail in the ocean with cargoes beneficial to man and in the water which God sends down from the sky with which He enlivens the earth after its death, dispersing over it all kinds of living beings and in the manifestations caused by the winds, and in the obedient clouds that are between sky and earth – surely in these there are signs for men of intellect [to understand this reality]."

(Surah Baqarah, verses 163-164, Translated by Shehzad Saleem, www.monthly-renaissance.com)

Often times we read the Quran and fail to appreciate it's powerful nature. The Quran does not simply state observable facts randomly. There is a highly intellectual and profound argument being detailed in these verses. Amin Ahsan Islahi (R) has stated regarding these verses:

If one deeply reflects on this verse, it becomes evident that from its very start to its very end opposite and conflicting elements of this world are referred to and simultaneously their mutual harmony and unity with respect to being beneficial for this world are referred to as well. The heavens and the earth, the night and the day and the sea and the ships that sail through it are apparently conflicting and contradictory to one another but a deep deliberation will show that they are deeply related to one another like complimentary members of a pair. Without the heavens and its glittering suns and moons, our earth will lose all its magnificence and splendour and in fact it will cease to exist. Similarly, without this earth who knows how many abodes in the stars and planets of these expansive heavens would cease to exist. Likewise, just as our life and the life of other living beings of this world need the light, warmth and freshness of the day, they also need the peace, tranquillity and rest provided by the night. It is because of both the day and the night that life thrives here. Take a look at the sea: How bewildering and how vast its expanse is and how awesome and awe inspiring are its waves. But in spite of its commotions and turbulence it allows our ships and fleets to easily steer and set sail through it connecting the east to the west in economy and trade, knowledge and skills, culture and civilization and in many other aspects.

In the next portion of the verse, rain from the heavens and how it enlivens dead land is mentioned. How far apart are the heavens and the earth yet in spite of this huge distance they are close and in proximity with one another. The earth hides within it great treasures of potential life and subsistence but these treasures remain hidden in it unless rain comes and provides them with the sustenance needed to come out. A similar relation exists between the clouds and the winds. These fleets of clouds cannot set sail unless they are helped on by winds and pushed in the directions stipulated for them. It is the winds which drive and propel them to the nooks and corners of the north and the south and the east and the west. It is the winds which are responsible for their appearance and their disappearance.

Now the question is: what does a reflective eye make out of this world? Is it the battlefield of opposite and conflicting forces or is one wise and prudent being ruling these forces using all of them in an orderly way and to achieve a certain collective objective? Obviously, an observation of this universe points to this second case. Still further deliberation yields another fact: this world has not come in existence out of its own accord and neither has it evolved and developed in this manner. If this had been the case how could the conflicting elements have worked in harmony to achieve a higher objective – harmony which is so evident in every part of this universe.

If one reflects even further, one realizes that this one reality on the one hand roots out polytheism and on other hand deals a final blow to all the confusions caused by Darwinism."

(Translated by Shehzad Saleem, www.monthly-renaissance.com)

Notice the intricacy as well as subtlety in the argument of the Quran as explained by Amin Ahsan Islahi. Once you have pondered over it and understood it, then ask yourself about that man by the name of Muhammad ibn Abdullah who lived in the 7th century. Could these intricate arguments of the Quran be the work of a human mind? Could this coherency by the result of the work of multiple hands?

In fact, modern science has further exposed this unity and discovered that quantum particles communicate with each other simultaneously, over large distances of space. Hindus, Muslims, as well as other people of other faiths have clearly shown how this phenomenon demonstrates a remarkable unity in creation.

Re-read the culmination to this beautiful verse:

"Surely, in these are signs of men of intellect."

Another interesting point about this verse is that it occurs after the change in Qibla is made, alluding to the shift in leadership from the Bani Israel to the Bani Ishmael to be the witnesses of the truth to mankind. This in itself is profound, because immediately after the proclamation of the raising of the new ummah is made, Allah begins to elaborate on the new ummah's obligations. The above verse introduces these obligations, and significantly, THE FIRST ONE is a verse elaborating on the liberating philosophy that is tawheed. The deen of Ibraheem (AS) is based upon very profound intellectual truths, and the bearers of the legacy of Ibraheem (AS) are those that are people of INTELLECT and REASON. One cannot be dumb in Islam.

After this verse, the Quran draws attention to the emotional aspect that tends to dictate a person's accepting a certain proposition.

"Yet [in spite of these signs of the heavens and the earth], there are some who associate partners with God. They love them as they should love God. And the believers love [their] God the most. And if these wrongdoers see the time when they will face their punishment [it will become evident to them] that all might and power is God’s alone, and that [for such people] God is stern in retribution."

(Verse 165, Translated by Shehzad Saleem, www.monthly-renaissance.com)

Love is a very powerful motivator in the human being. The Quran first expresses amazement that there are people who have taken objects of their affection above God Almighty, ignoring the manifest blessings bestowed upon man. According to Islam, LOVE of God is the FRUITION of the proper use of reason. It is not a blind emotion, and anything devoid of this aspect of reason is an infatuation that can lead to slavery to other beings besides the One whom is the only One worthy to be worshipped.

This is precisely why Allah elaborates on the various innovation that the religious leaders of past have burdened men with immediately following this verse on love. But before this elaboration, in order to spark the intellectual awakening, the Quran destroys the inferiority complex men have of their leaders by stating that those that are wrong-doers, even those that people hold in esteem, will be thrown in the fire. The Quran abolishes the psychological impediment towards intellectual liberation through this, and further, allows no room for this disease to take root in the soul of men commanding:

"Believers [if they are not willing to abandon their religious innovations, leave them to themselves and] eat [without any hesitation] of the wholesome things with which We have provided you and be grateful to God alone if it is Him you worship. He has forbidden you only carrion, blood, and the flesh of swine, also any flesh that is slaughtered in the name of someone other than God. But whoever is driven to necessity, intending neither to desire nor to transgress, incurs no sin. Indeed, God is Forgiving and Merciful."

(Verse 172-173, Translated by Shehzad Saleem at www.monthly-renaissance.com)

Allah clearly refers to the followers of past faiths as surrendering their beliefs to superstitious customs of their forefathers as well as the 'religious leaders' of the past. They did not understand the honor God Almighty had placed upon man by bestowing upon him intelligence and the power of reason. This verse is clear proof that one CANNOT surrender one's intellect to other people, even to those that wear the religious garb. There is further, another interesting point to note that that God Almighty does not deny love of others, when He, Most Noble, states that the believers love GOD THE MOST. There is absolutely no negation of the need of a human being to love as well as be loved by others. The real problem arises when love becomes an imbalanced emotion.

After all this, how can one rightfully argue that the place of reason in 'Western' thought can match a 'philosophy' that holds reason in such high esteem, so much so that it is the foundation of true spiritual advancement?

Islam Isn't for the Weak

2006-05-24T07:52:00.000-07:00

Hameeduddin Farrahi writes:

"To the Arabs, 'SABR', never referred to what is frail and feeble – something accustomed to the weak and meek. On the contrary, it is the basis of power and determination. It is abundantly used in this meaning in classical Arabic."

Javed Ghamidi writes:

‘In the Arabic language, the word 'SABR' is used to firmly set one’s self on one’s view while protecting one’s self from worry, frustration and anxiety.’

Hatim al Taee states:

"Many are the seas of death on which are bridges of swords.
We showed SABR with our swords against all their torments and tortures until they cooled down."

(www.monthly-renaissance.com, translated by Shehzad Saleem)

"If you have fever and flame like the sun,
step forth into the vastness of the sky;
burn up mountain and bird, garden and desert,
burn even the fishes in the depths of the sea.
If you have a breast worthy of an arrow,
live like a falcon, and like a falcon die;
immortality is in the breadth of life—
I do not ask of God for length of days,

What is the law, the religion, the rite of life?
Better one instant a lion, than a century a sheep.

Life is fortified by cheerful resignation;
death is a magic talisman, a fantasy.
The man of God is a lion, and death a fawn;
death is but one station for him of a hundred.
The perfect man swoops upon death
even as a falcon swooping upon a dove,
The slave dies every moment in fear of death;
the fear of death makes life for him a thing forbidden;
the free servant has another dignity,
death bestows upon him a new life.
He is anxious for the self, but not for death,
since to the free death is no more than an instant.
Transcend the death that is content with the grave,
for that death is the death of brute beasts;
the true believer prays to the Holy God
for that other death which raises up from the dust.
That other death-the goal of the road of love,
the final Allahu Akbar in love’s battlefield.
Though to the believer every death is sweet,
the death of Murtada’s son is something other.
The warfare of worldly kings is for rapine,
the believer’s warfare is the Sunna of the Prophet.
What is the believer’s warfare? Flight to the Beloved;
quitting the world, choosing the Beloved’s street,
He who proclaimed to the peoples the word of love
said of warfare that it was ‘the monasticism of Islam’.
None but the martyr knows this subtlety,
for he has purchased this subtlety with his blood."

(Muhammad Iqbal, Javid-e-Nama, translated by Arthur Arberry)

This vital way of appropriating the universe is what the Qur'an describes as Iman. Iman is not merely a passive belief in one or more propositions of a certain kind; it is living assurance begotten of a rare experience. Strong personalities alone are capable of rising to this experience and the higher 'Fatalism' implied in it. Napoleon is reported to have said: 'I am a thing, not a person'. This is one way in which unitive experience expresses itself. In the history of religious experience in Islam which, according to the Prophet, consists in the 'creation of Divine attributes in man', this experience has found expression in such phrases as 'I am the creative truth' (Hallaj), 'I am Time' (Muhammad), 'I am the speaking Qur'an' (Ali), 'Glory to me' (Bayazid). In the higher Sufism of Islam unitive experience is not the finite ego effacing its own identity by some sort of absorption into the infinite Ego; it is rather the Infinite passing into the loving embrace of the finite.

As Rumi says:

'Divine knowledge is lost in the knowledge of the saint! And how is it possible for people to believe in such a thing?'

The fatalism implied in this attitude is not negation of the ego as Spengler seems to think; it is life and boundless power which recognizes no obstruction, and can make a man calmly offer his prayers when bullets are showering around him.

(Muhammad Iqbal, Reconstruction of Religious Thought in Islam)

Leave the Confusion and Understand Real Islam

2006-05-10T07:51:00.000-07:00

"Our Lord, raise among them, from among themselves, a messenger, who reads out Your verses to them - gives them knowledge of Al-Kitaab and Al-Hikmah - and [thereby] cleanses them. You, indeed, are the Mighty, the Wise".

(Surah Baqarah, 128 - 129, trnsl. Moiz Amjad, www.understanding-islam.com)

Moiz Amjad states regarding this verse:

The ultimate purpose for which the prophets and messengers give their people the knowledge of the divine laws and wisdom is to guide them to the path of cleansing and purification and, thereby, rendering them fit for the eternal bliss of the life in God's Paradise. The Arabic word "Tazkiyah" entails both the aspect of removal of the unwanted qualities as well as the development and elevation of the desired attributes. It is not only a cleaning process but is also a process of development and elevation in the right direction. Furthermore, it should be noted that the contents of "Al-Hikmah" (that is, the corpus of beliefs, morality and the spirit of the law) contribute to the cleansing and purification of intellectual and the mental side of the human being, while that of "Al-Kitaab" cleanse and purify his physical side. In combination, Al-Kitaab and Al-Hikmah guides man to the path of comprehensive cleansing and purification of the complete human being - the mind, body and soul.

Islam is not about inherited patterns of conduct, but is about the purification and development of the human personality, otherwise called tazkiah in the terminology of the Quran. In order to achieve this, one must not simply perform rituals like a mindless robot, but one must engage the Quran, constantly reflecting on it's verses to try and understand what God wants to achieve by laying down a particular law. Without doing this, one's Islam becomes distorted by the individual himself even if done unintentionally. All the various sects in Islam are clear manifestations of this reality and the root cause of this whole mess is a total ignorance of the Quran.

The Quran has a radical way of rectifying the perspective of man. A beautiful example of this point can be illustrated in Ameen Ahsan Islahi's (R) brilliant explanation of verse 219 in surah Baqarah. This explanation follows a section of the Quran that begins with waging war in the path of God, and ends with the limits of spending in the way of God. It is pertinent to note that the two injunctions, i.e that of fighting and spending money for a charitable cause, are not unrelated. The reason the Quran has raised the latter topic in the context of waging a war against the disbelievers is to point to the need for a proper and balanced perspective towards life.

Before quoting Islahi (R), a brief summarization of the section of Surah Baqarah will be alluded to, so that one may appreciate the comment of the Maulana.

The first point the Quran addressed in this section is that although war in it's original appearance may seem evil, sometimes it is necessary. Verse 216 of Surah Baqarah states:

"Warfare is ordained for you and it is also displeasing to you [like it is displeasing for you to spend in the way of Allah]. It is very much possible that you may dislike a thing even though it is good for you, and it is very much possible that you like a thing even though it is bad for you."

(Translated Shehzad Saleem, www.monthly-renaissance.com)

One of the basic flaws in man's ability to judge properly for himself is his limited perception. His reason may be clouded emotion, or he is subject to so many ideas that he cannot maintain a proper balance in respect to certain affairs. This is one of the primary needs for revelation. The Quran, in order to teach men and rectify their thinking has elaborated on the wisdom, i.e. hikmah, behind certain injunctions. In this particular instance, the Quran has elaborated on the purpose of fighting.

They ask you of warfare in the sacred month."Tell them: ‘Warfare in this month is a grave offence but to impede others from the path of God, to deny Him, and to stop people from going to Sacred Mosque and to expel its dwellers, is far more grave in His sight. To force people to give up their religion is more grievous than bloodshed’."

(Translated Shehzad Saleem, www.monthly-renaissance.com)

The purpose of the revelation of God is for the overall benefit of man, and He is far above commanding things uselessly. It is interesting to see how the Quran is engaging the mind of the Muslim, and instructing him in a proper manner. War is being ordained to prevent persecution. Another interesting point is that, while the original command was about fighting, the second reveals that there were certain implications that resulted out of this command which caused hesitation in the minds of many Muslims, i.e. the issue of fighting in the sacred month. While it was part of the sacred nature of the hajj, to respect the months affiliated with the pilgrimage and cease all fighting, the Quran ordered the Muslims to fight the disbelievers even if it meant 'violating' the sacred month. The Holy Book was further rectifying the conception of piety of the Muslims in regards to their obligations, giving them a balanced perspective of what it means to serve God. Everything has it's place in Islam, and never should the religion be used to justify apathy in respect to greater obligations. Muhammad (S) stated that one should not hesitate to break an oath in the name of God, if breaking the oath was better for the individual.

The Quran does not stop with these verses, but continues with the attitude of the disbelievers, and their insistence on forcing the Muslims to recant their faith. Than, in verse 219, the Holy Book follows with another question raised:

"They ask you about drinking and gambling [because in their society these are also a means of helping the poor]. Tell them: ‘There is great sin in both, [and no doubt] they have some benefit for people; but their sin is far greater than their benefit’.

(Translated Shehzad Saleem, www.monthly-renaissance.com)

While the Quran had spoken earlier about spending in the way of God, the Holy Book seems to have placed this verse particularly in the context of fighting because it is part of an overall elaboration on the proper proper perspective one must have in performing certain deeds, i.e. balanced perspective. Javed Ghamidi has elaborated on the underlying motivation behind the question of certain Muslims:

Gambling and drinking in pre-Islamic times were a means through which the rich showed their generosity and helped the poor and needy. In winters, when cold winds blew in and caused conditions akin to drought, the courageous would gather at various places, drink liquor and, in their state of inebriation, slaughter any camels they could get hold of. They would pay the owner of the camels whatever price he demanded. They would then gamble on the meat of the slaughtered camels. Whatever parts of meat a person won in this gambling, he would generously distribute them among the poor who would gather around on such occasions. In pre-Islamic Arabia, this was a matter of great honour and people who took part in this activity were considered very philanthropic and generous. The poets would narrate the accounts of their benevolence in their odes. On the other hand, people who stayed away from this activity would be called ‘barm’ (stingy). It was this very benefit of drinking and gambling which prompted people to make an inquiry when they were regarded as prohibited items.

While certain activities may seem to benefit society morally, the reason God Almighty has forbidden certain things is that negative impact on a human beings personality is far greater than the benefit. The Quran rectifies an approach to activities arguing that one must weigh the overall consequences before judging them as good or bad. One should not be so short-sighted in one's judgement to conclude that an activity may be good, when in reality it is harmful. A discussion on balance cannot be fulfilled until the Quran acknowledges the positive nature of something, even if it has an overall negative effect. And the Quran, in it's profound and complete way does so beautifully.

"...they have some benefit for people; but their sin is far greater than their benefit"

Imagine if the preacher of the pulpit today spoke in a manner in conformance with the Quranic style, how much better they would be in correcting the affairs of Muslims. They could further find reason to appreciate a particular good, even if it came from the West.

The next question related by the Quran is verse 219:

"And they ask you [to explain] what they should spend [in charity]. Tell them: ‘Whatever is above your needs.’ Thus God explains to you His verses so that you may reflect on the matters of both this world and of the next."

(Translated Shehzad Saleem, www.monthly-renaissance.com)

While the previous question revolved around morally beneficial spending that resulted out of other activities that were questionable, the final question revolved around the limitation of spending. This question was actually asked many times before before, as related in verse 215. In the original question quoted, God Almighty did not give a maximum amount of spending but stated:

Tell them: ‘Whatever you spend is for your parents and kinsfolk and for the orphan and the destitute and the wayfarer [of your society]. And [rest assured] whatever good you do [will never go waste] because God is fully aware of it’.

(Translated Shehzad Saleem, www.monthly-renaissance.com)

In this particular verse, God does not lay down any limitation but reminds the believers that whatever they spend in the defense of God Almighty is for the protection and overall well-being of the society they live in. This society includes parents, relatives, as well as the poor. Here the motivation to spend is the primary issue that God Almighty wanted to rectify.

When the believers asked for more precise clarification, God Almighty revealed verse 219 giving an actual limitation to the requirements of spending. I can do no better than quote Javed Ghamidi in respect to this verse:

"After repeated questions on this topic, the Qur’an has replied that after setting aside money for personal and business use whether of the present or of the future what remains is the right of the society they live in. The obligation of infaq pertains to this over and above amount. This is the utmost limit of the obligation of infaq that is imposed on a Muslim by his Creator. He is not required to do anything over and above this."

Notice that in all these questions, the Quran is speaking about balance towards life.

"Thus God explains to you His verses so that you may reflect on the matters of both this world and of the next."

To end, I quote the words of Islahi (R), which I alluded to earlier:

If all the questions discussed above are deliberated upon, it comes to light that these questions arose because generally a person is unable to assess in a balanced manner the benefits of this world and of the world to come. It is because of this imbalance that if people become inclined to religion they go as far as becoming ascetics and hermits so much so that to them warfare, in all circumstances, becomes something adverse to righteousness and piety; similarly, if they become inclined to mundane pursuits they go as far as to try to regard things like gambling and drinking as virtuous deeds merely because they provide a few benefits. The guidance provided by the Qur’an to human intellect actually equips it to overcome this unbalanced and extreme attitude and view the requisites of both worlds in the correct perspective.

All the questions raised by the believers in respect to their obligations revolved around a proper, balanced perspective towards this world and the hereafter. Even the final question which revolved around the welfare of the orphans was addressed to ensure a proper intellectual perspective when deciding what is the best way for helping certain oppressed in society.

"And they ask you [that if war takes place and people are killed then] what should be done with the orphans? Tell them: ‘In whatever is their welfare is best. And if [by marrying their mothers], you share [their affairs] with yours, they are your brothers. And God knows the man who means mischief from the man who means good."

To quote Javed Ghamidi once again:

"The implied meaning being that in this regard the real thing is the welfare of the orphans – which must always remain in consideration. If this objective can be achieved by combining their affairs, then this should be done and if it can be achieved by keeping them independent, then this measure should be resorted to."

The Quran provides a teaching that helps develop the human mind to a more balanced attitude with respect to living. It is about high-time that Muslims start reflecting on the Quran, and stop following blindlessly the opinions of men when it comes to their religion. Muslims need to realize their purification as well as development depends on their intellect as well as performing certain deeds.

Defining Ihsan in Light of Surah Yusuf

2006-05-08T07:50:00.000-07:00

Mustansir Mir, in his "The Qur'ânic Story Of Joseph: Plot, Themes, And Characters", writes:

Although Jacob certainly possesses the third quality, ihsân, as far as the story is concerned, it is Joseph who possesses it in the highest degree, and the adjective muhsin is used in the sûra with explicit or implicit reference to Joseph only. This is appropriate because ihsân is an active virtue and it is Joseph, not Jacob, who bears the brunt of the action in the story and so has to display this quality in practice. A concise definition of ihsân is provided in vs. 90:

innahu man yattaqi wa yasbir fa inna 'llâha lâ yud`iu ajra 'l-muhsinîna,

"Indeed those who practice taqwâ (moral restraint) and sabr (perseverance), God does not set at naught the reward of those who do good actions."

In other words, ihsân is a combination of taqwâ and sabr. Sabr means "to remain steadfast in the face of difficulties"; taqwâ means "to hold one's own in the face of temptations." The former helps people to overcome their tendency to shun danger and hardship, the latter helps people to overcome their inclination toward the glamorous and the alluring. The two are complementary opposites and together sum up all the trials and tribulations Joseph goes through successfully, the reason why he so eminently deserves the title of muhsin.

And the brothers lack ihsân, too. In fact they possess the quality of zulm, "iniquity," which is an exact antithesis of ihsân, as evidenced by the following. When the brothers suggest to Joseph, whom they call muhsin (78), that he detain one of them in place of Benjamin, he replies (79):

innâ idhan la mina 'l-zâlimîna,

"In that case we shall prove to be iniquitous."

And, in an ironical situation, they condemn themselves out of their mouths. Upon being asked how a thief should be punished, they reply that he should be made the slave of the person whose property he has stolen, and then add (75):

kadhâlika najzî 'l-zâlimîna,

"This is how we punish the iniquitous."

The full article can be found at:
http://www.islamic-awareness.org/Quran/Q_Studies/Mirjoseph.html

Pray Like You Just Don't Care

2006-04-28T07:49:00.000-07:00

O ye enfolded in your shawl! stand [in prayer] by night, but not all night. Half the night, or even less or a little more and [in this prayer of yours] recite the Qur’an in a slow measured tone. Because soon We shall lay on you the burden of a heavy word [the burden of open warning]. Verily, this rising by night is very suitable for the mind’s peace and the heart’s resolve and for the speech’s correctness."

(Surah Muzzamil, verses 1-3, trnsl. Shehzad Saleem of www.monthly-renaissance.com)

Allah, in this verse, has tied in the command to Muhammad (S) to pray at night in a manner where the Quran is recited in a slow, measured town. There are some points to note:

1. While most people understand prayer as recounting the praises of God as well as expressing one's humility before the Most High, the Quranic conception of prayer is more intimate than that. Prayer is tied to the recitation of the Quran, revealing that the Quran is to be engaged with dynamically. When a man stands before his Lord, requesting God for guidance in Surah Fatiha, he has been taught to recite some words of the Quran after the fact. This additional recitation symbolizes that God has responded to the request of every human being for guidance in the words of the Quran. Thus, the original request for guidance by man psychologically prepares the mind of a believer to be taught the reality of his religion. This is further intensified by the very posture adopted by the one praying. Qiyam is a position similar to that of subjects of a kingdom standing before their ruler with heads bowed and hands folded waiting for their ruler's command.

2. Allah has stated that the Quran should be recited in slow-measured tones by the Prophet (S). The Holy Book has emphasized the need of UNDERSTANDING the Quran through the slow manner in which the Prophet (S) has been told to read. Further, the rhythm is also emphasized, revealing the intimate nature one must have when reciting the Quran. Various hadeeth record the Prophet (S) reciting his late-night prayer in a beautiful, melodious slow-paced voice, sometimes falling into sujood after a particular verse. While the various books of fiqh differ over the phrases in which sujood is required upon reading the Quran, it seems that the differences are rooted in a misunderstanding regarding the nature of the Prophet's prayer. The Prophet (S), as recorded by the various hadeeth reports, would make prostration at various points in the Quran during his late-night prayers when over-whelmed by a particular verse. His responses were not necessarily fixed. It was as if Muhammad (S) was living the Quran in his prayers, and responding to it. When he (S) came upon verses of Paradise, he (S) would stop in the middle of his prayer and request Allah to beseech him with His Bounties. When he came across verses which directed him to bow down, he (S) would fall in sujood. It was a DIRECT COMMUNION with the UNSEEN Lord.

This last point also shows the liberal attitude regarding what one says in prayer. Although prayer has some basic elements that are essential towards proper performance, the Prophet (S) taught the very individual nature of it all through his praises of certain phrases that were adopted by a particular person as revealed in countless narrations of hadeeth books. One Companion (S) was appointed to lead prayer at a masjid, and after every recitation of Fatiha, he (R) would than recite surah Ikhlas, followed by another surah. The people who ventured to that particular House of God were perturbed and complained to this man, asking why he was doing such a thing. He (R) told them that this is what he liked and he would continue to read it in very manner. If the people had objections to it, he would stop leading the prayer. The people than approached the Prophet (S) informing him (S) of what was happening. The Prophet (S) than called the man asking him why he was doing such a thing. The Companion (R), in a respectful tone, replied because he loved the surah. The Noble Prophet (S) told him that because he (R) loved the surah, God Almighty loved him. This is a far-cry from how Muslims are taught the nature of prayer today.

3.

Engaging the Quran is a direct source of spiritual strength. The reason Allah commanded the Prophet (S) to rise up in the middle of the night and engage the Quran is prayer was:

"Because soon We shall lay on you the burden of a heavy word [the burden of open warning]."

The spiritual preparation of open da'waa by the Prophet was to be done through the the tahajjud prayer. As Javed Ghamidi (R) explains regarding this verse:

"The verse states the reason for the directive of standing in the prayer of Tahajjud by night: to fulfil the heavy responsibility of the second phase of his mission (indhar-i-‘am: the phase of open warning) in Makkah, the Prophet (sws) must prepare himself spiritually and mentally -- for in this phase, as mentioned in the coming surah, he will have to increase the extent and scope of his propagation, and it is this prayer which will give him the strength and courage to do so and to combat all the hardships and difficulties which may come his way.

While most religions view acts of worship as means of self-negation, Islamic prayer leads to life-affirmance. By standing before God, one realizes to whom all power belongs as well as to whom one is responsible to.

"Master of the Day of Judgement."

The Quran was sent to warn men of a momentous day, and to create in him a realization that every claim to godhood is false, whether from a man or church.
By pondering over this while in prayer, one begins to know that other men cannot prevent even a single small act without permission of God Almighty. As is clear, the Quranic philosophy of prayer is thoroughly inter-twined with the notion that one must perform one's responsibilities, without worrying about 'unjustified' fears. Those that do not realize God in their lives, EVEN IF MUSLIM, create false gods that they seek to appease, to save them from worldy misfortunes. The superstitions they indulge in, the idols they create with their own hands all testify to a lack of conviction which breeds fear. This attitude ultimately leads to cowardice and passivity in action for the truth. Muhammad Iqbal has said correctly that idolatry is rooted in fear.

4.

"Verily, this rising by night is very suitable for the mind’s peace and the heart’s resolve and for the speech’s correctness."

The above verse reveals how essential the psychological attitude is to obtain the benefit's out of prayer. The middle of the night is calm and serene, and it allows a person to be in a state where he is receptive to the message of God. Though this description is regarding the late-night prayers, it is obvious that the purpose of calmness of mind should be fulfilled to some extent for every prayer. The first command of Allah regarding wine was to not approach prayer while in a state of intoxication. This latter command also reveals that the Quranic conception of prayer is not just one of emotion, but of REASON as well. Most religions, because they rely purely on faith, tend to adopt music as a means to induce states 'conducive' to worship. This is precisely why there faith is confined purely to the church. As soon as people leave the church, that state of 'godliness' vanishes and fails to impress the intellect of the person. Islam distinguishes itself in that the Quranic mode of worship adopts reason, emphasizing the engagement with the message as well as having an emotional attachment to it. Another additional element regarding preparing a person psychologically for prayer is wudhu. The ritual cleansing is meant to create in the sense of the believer the sacred nature of what he is about to engage in. When washing the limbs, a Muslim should realize whom He is about to stand before.

The natural extension to the importance of coming to prayer with a single-minded devotion are all the hadeeth of the Prophet (S) commanding a person not to come to the prayer running, to satisfy the basic urges before praying if one has to, and even to sleep if one is extremely tired and cannot pray in a state of awareness. All of these directives are meant to prepare the believer mentally for prayer, and have little reality with how they are understood in the books of fiqh.

5. Although the above verse was given to the Prophet (S) regarding tahajud prayer, it can be universalized for everybody to some extent. This is clearly supported by the Quran later on in the surah, when Allah states:

"Because during the daytime you will be hard-pressed with [this task; so pray at this time] and remember the name of your Lord and [in this loneliness of the night] devote yourself entirely to Him."

No human being has been burdened with the responsibility akin to Muhammad (S), who devoted all his day-time hours to propagating his mission. With the amount of free-time everybody has, there is nothing to prevent each person from adopting a prayer during the day that is conducive towards understanding, even if this means one must recite short surahs. Most people confuse a good prayer as one where a person recites as many long surahs as possible, and various liturgical formulas without taking account of what they are saying as well as when they are saying it. One will get almost nothing out of prayer in this manner. The Quran is the direct speech of Allah, and it is the communion of God with man. Prayer should be realized in such a way that when reciting the various verses of the Quran during qiyam, the worshipper is feeling as if God Almighty is talking directly to Him. Further, every movement is initated by an "Allah-hu-Akbar", granting significance to each and every position. A Muslim must focus on UNDERSTANDING the meaning of what he/she is reciting, even if this means forsaking memorization for a time being, and devoting one's self to understanding the language. One may argue that it is against tradition, but in reality it is not. The Companions (R) would rarely move onto memorizing other verses, if they had not thoroughly engrossed themselves in implementing those verse already revealed.

Power of the Quranic Imagery

2006-04-21T07:48:00.000-07:00

"Is he not aware of the time when graves are laid open and whatever is in the hearts is taken out. Indeed, on that Day, your Lord shall be well aware [of all their deeds]."

(Surah Adiyat, ayahs 9-11, translated by Shehzad Saleem, www.monthly-renaissance.com)

A single reading of the concluding verse of Surah Aadiyat will undoubtedly convey an element of accountability for one's actions, but it will fail to do justice to the subtlety of the power in the way the Quran presents it's message. To appreciate this reality, a brief examination of the surah is required.

The above verses are the culmination of a chapter which begins with horses galloping in the light of dawn about to raid a beduoin camp. The scene was all too familiar in Arabia, where marauders, in their lust for wealth ,would attack defenseless camps to steal whatever they could get their hands on. If one ponders over the imagery of this raid, one can only marvel at the intense and ferocious nature of it all.

"Gasping galloping horses, then striking fire with their hooves, then rading at dawn, then blazing a trail of dust in it and penetrating with it into a throng.."

The intensity of the horses is described by the gasping of these horses, as well as the fact that their hooves, when they strike the rugged ground create sparks of fire. This also reveals another element, and that is the attack has initiated at night, fire being visible at that time. The Holy Book than emphasizes the sudden nature of the attack by describing it as occuring at dawn when everybody in the camp is sound asleep. The imagery does not remain content with this description, but it further draws attention to an obvious confusion within the camp once the raiders have reached their destination. Dust, accompanied by marauders running in and out of the camp, obscures the vision of the inhabitants as well as adds to their fright.

The rapidity, suddenness, and ferociousness of it all is further re-inforced by the short and brief verses of the Quran. The verses that end with "HAA" are accompanied by a rhythm which mimiks the panting of the horses. Read it for yourself in Arabic, stressing the "HAA" at the end of the verse, and you will realize that it is not a subjective opinion.

The beauty is awe-inspiring, but there is something even more unique about it all. The Quran stops RIGHT BEFORE THE CLIMAX of the story, leaving the reader in suspense. It is here that the Quran also changes it's rhythm, no longer mimicking the panting of the horses. The story is left off at the exact time the spilling of blood, looting and plundering is about to begin. Who is going to be killed, what is going to be stolen, all of it is unknown. It is as if the Quran has raised the interest of it's reader, and than drifted off.

But what does the Holy Book than go on to say?

"...they bear witness that [this] man [living in the peaceful surroundings of the Baitullah] is very ungrateful to his Lord."

While all of Arabia suffered under the potential threat to be attacked by raiders, the Quraysh were left unharmed because of their affiliation with the Kaaba, the sacred House established by the Arabs' forefather, Abraham (S). It was because of God's blessing of Abraham (AS), that the Quraysh became the undisputed leaders of Arabian society to the extent that they became the wealthiest Arabs. The Quran recounts in Surah Quraysh how, because of their affiliation with the Kaaba, they had free access to travel in the land for trade. Other tribes would be subject to any highway-bandit. While the Ka'aba had guaranteed the economic well-being of the Quraysh, they turned their backs on the very reason it was established. Abraham (AS) and Ishmael (AS) had built the Kaaba as a place where tawheed would be commemorated forever through the worship of Allah, and where the poor could obtain their needs. The Quraysh, instead of honoring this purpose, filled the Holy House with idols, and embezzled the funds that were given by people to the poor. In fact, the Quran speaks about how far the Abrahamic legacy had been distorted, by drawing attention to the fact that Quraysh allowed people to perform tawaaf around the Kaaba naked during the time Muhammad (S) raised his call. When Muhammad (S) was sent to purify the Arahamic message, as well as the lands which God had promised to his Friend as part of the covenant, the ingratitude of the Quraysh culminated in their rejection of God's Prophet.

What is the reason for this ingratitude?

Before dwelling upon the reason for this ingratitude, the Quran makes a parentetical remark to emphasize a certain point.

"And to this attitude, he himself is a witness.

It is here that Allah draws attention to the fact that the Quraysh are not unaware of their attitude. How bold a person that does wrong, knowing it is wrong? Men have been granted a moral conscience by God such that it is a witness to the actions that one does. If a conscience is sound, there is no lengthy proof that is needed for a person to recognize that what he is doing is wrong. One's own conscience pricks him. As Javed Ghamidi says:

"no external argument is needed to decide what is wrong or right; a person's conscience is enough to pronounce the verdict."

The Quran does not stop by condemning this person, but does on to explaint he psychological reason behind it.

And mad is he in the love of wealth."

This ingratitude is not simply because he loves wealth, BUT BECAUSE HE IS MAD IN HIS LOVE FOR IT. It is here that the idea of going beyond the limits is realized. While one may enjoy the good things in life, it should never overpower men such that they become obsessed to the point that they forget their obligations. This is the extent of the ingratitude of the Quraysh. They became deluded by the very wealth that God bestowed upon them.

After portraying the ingratitude of the Quraysh regarding the bounties of God, their own awareness to the wrong they are doing, and the psychological reason behind why they are doing it, we are brought back to the above verse:

"Is he not aware of the time when graves are laid open and whatever is in the hearts is taken out. Indeed, on that Day, your Lord shall be well aware [of all their deeds]."

The subtlely is no longer subtle. God Almighty has stolen the image he first used to raise awareness of the ingratitude of the leaders of Quraysh, and used it for Himself. God, on that momentous Day, is going to turn into a raider. While mankind will be 'resting' in their graves, they will be awakened by a plunderer who is beyond anything they could imagine. He will toss open the graves, with more intensity than any marauder they witnessed in their earthly life. It will happen all of a sudden, the nature of it described in another place of the Quran as, "Al-Qariah". In Arabic language, according to Amin Ahsan Islahi, the word is used for sudden, loud knock at the door in the middle of the night that awakens and startles those who are fast asleep in the house.

But the Almighty's plundering won't rest content simply over-turning graves. Every nook, every corner will be overturned, to such an extent that very heart that was mad in it's love for wealth will be searched. God will overturn them like the vessels which possess jewels. All of this because...

"...man is very ungrateful to His Lord."

Men desire to be free

2006-04-14T07:46:00.000-07:00

"Say (O Muhammad) Allah is AHAD,
He is As-SAMAD."

Allah states two particular attributes in His introduction to Surah Ikhlas. The first attribute AHAD, although it means ONE, is not just confined to a 'qualitative' oneness, but it also refers to absolute uniqueness in respect to BEING. Ameen Ahsan Islahi (R) has stated that this is the most likely the reason why the Arabs never used this term for anybody other than God Almighty.

The idea of being AHAD excludes the possibility of being 'born' or giving 'birth'. The negation of these attributes are again stated later-on in the surah, but from the NEGATIVE perspective. Allah states first "I AM", and than states, "I AM NOT" to re-inforce the original proclamation. This shows one of the subtle and powerful ways in which the Quran clarifies its message. It does not remain content with a simple statement of truth, but delineates truths in 'multiple ways', such THAT MEN MAY UNDERSTAND.

Iqbal, in his Reconstruction of Religion Thought in Islam, states in a scientific manner the implications of this aspect of uniqueness of God Almighty:

"As Bergson has taught us in his Creative Evolution, individuality is a matter of degrees and is not fully realized even in the case of the apparently closed off unity of the human being. ‘In particular, it may be said of individuality’, says Bergson:

‘that while the tendency to individuate is everywhere present in the organized world, it is everywhere opposed by the tendency towards reproduction. For the individuality to be perfect, it would be necessary that no detached part of the organism could live separately. But then reproduction would be impossible. For what is reproduction but the building up of a new organism with a detached fragment of the old? Individuality, therefore, harbours its own enemy at home.’

In the light of this passage it is clear that the perfect individual, closed off as an ego, peerless and unique, cannot be conceived as harbouring its own enemy at home. It must be conceived as superior to the antagonistic tendency of reproduction. This characteristic of the perfect ego is one of the most essential elements in the Quranic conception of God; and the Qur’an mentions it over and over again, not so much with a view to attack the current Christian conception as to accentuate its own view of a perfect individual.'

After stating that Allah is AHAD, God Almighty tells the Prophet (S) to proclaim that He is also AS-SAMAD. The meaning of this word, according to Islahi is a "large rock behind which refuge is sought from an enemy attack". The learned commentator than goes on to explain that the root meaning allows the word to be used for the leader of a nation in which lies a resort and refuge for the people. The implication of this word is that God is the one whom all needs are addressed, and the source of all good and strength. This is precisely why Prophet David (AS), as recorded in the Psalms, stated:

"The Lord is my rock, and my fortress, and my deliverer."

(Psalms:18)

With this background in mind, it becomes abundantly clear why commentators among the Righteous Forbears have taken the meaning of As-Samad as the Eternally besought of all, and the Being upon whom everything depends for its existence.

What is the relationship between the two attributes:

The Quran states attributes of God Almighty in pairs, so that men conduct themselves in a balanced manner. Amin Ahsan Islahi (R), regarding the two attributes mentioned above, states:

The attribute Samad is mentioned after Ahad to explain and qualify the meanings of Ahad, just as the attribute Hamid (worthy of all praise) is always mentioned immediately after the attribute, Ghani (free of all needs) in the Qur’an. The attribute, Ghani might create a misconception that since God is free of all needs and is above His creation, no relationship can be established with Him. This may cause people to worship other deities as a means to obtain His nearness. The attribute Hamid is stated immediately afterwards for the reason that this misconception should not even originate. It clarifies that though He does not need any one and is above and beyond His creation, yet He is the fountainhead of all praises and thanksgivings. As such everyone should turn to Him and directly seek Him, and never turn to others in despair.

Owing to exactly the same reasons, the attribute Samad here is mentioned immediately after the attribute Ahad. It serves to caution and prod someone who might become overwhelmed with the concept of God's uniqueness and aloofness from all, and regard Him as a detached and an unconcerned Creator. This might subsequently lead him to worship other beings as a means to procure His nearness. This can never happen if the implications of Samad are properly understood. There is no doubt that God is free of all needs and above and beyond His creation, yet at the same time He provides and sustains them, hears and answers their calls of distress and fulfils their physical and spiritual needs. He is a rock behind which refuge can be sought -- a haven and sanctuary for all.

It would be appropriate to mention here the cause which has so often led a people astray as regards its religious beliefs and opened for them the way to polytheism. This has been invariably due to the fact that they did not maintain a balance between certain complementary pairs of attributes of God. An acute bias towards one of them often made them to completely overlook the qualifications and stipulations warranted by its counterpart. The Jews and the Christians, in particular, can be cited as examples in this regard."

(trns. Shehzad Saleem, www.monthly-renaissance.com)

This is one of the very reasons Muhammad (S) stated that Surah Ikhlas is equivalent to 1/3 of the entire Quran.

Implications of Above Regarding man

From the perspective of man, reproduction, although a biological act, reveals a profound reality regarding his personality. When Adam was tempted by Satan to eat from the tree, i.e. commit the first sexual act, the latter preyed on man's innate desire to live forever and establish himself as a free personality. This is precisely why Satan called it "the tree of eternal life and the kingdom that decays not". Man desires that his legacy and name remain forever, and not vanish through the hands of time. As Iqbal states, referring to the story of the "Fall":

"The central idea here is to suggest life’s irresistible desire for a lasting dominion, an infinite career as a concrete individual. As a temporal being, fearing the termination of its career by death, the only course open to it is to achieve a kind of collective immortality by self-multiplication. The eating of the forbidden fruit of the tree of eternity is life’s resort to sex-differentiation by which it multiplies itself with a view to circumvent total extinction. It is as if life says to death: ‘If you sweep away one generation of living things, I will produce another’. The Qur’an rejects the phallic symbolism of ancient art, but suggests the original sexual act by the birth of the sense of shame disclosed in Adam’s anxiety to cover the nakedness of his body."

Every monument man builds, every work of art he produces is a reflection of his own desire to be unique and retain his individuality through time. When Satan deceived man into thinking that immortality and a free personality, i.e. kingdom that decays not, was achievable through an act, Adam realized after indulging in it, that the promise of Satan was nothing but deception. One must note that God Almighty did NOT condemn Adam for falling into this mistake, but he attributed it to hastiness as well as forgetfulness by the father of mankind. Adam's hastiness to achieve eternal life and kingdom through a single moment caused him to forget that it is only through consistent struggle can man attain immortality and a life purified from all those evils that restrict his movement towards freedom from slavehood to other than God Almighty. And in slavehood to God, lies the source of LIFE.

When people do wrong, those who have not corrupted their conscience feel as if a tremendous weight has been added to their body and that they cannot run from it. The Quran states regarding the three Companions who stayed back during the expedition of Tabuk, that they felt as if the "the wide earth was closing upon them" and their lives "became a burden to them". The over-whelming realization of their own wrong-doing seemed to chain their movements, such that wanted to escape from their own beings. The wife of Hilal ibn Ummayya (R) stated that during this incident, her husband "had no desire of me; since this incident he has occupied himself only with weeping."

How is it they escaped the situation where everything seemed to close in on them? They "became convinced that there was no refuge against the wrath of Allah save in Himself". Like Adam (AS) they felt shame for their sins, and what God Almighty did with respect to him (AS), he also did with respect to those three Noble souls. According to the Holy Book, HE TURNED TO THEM SO THAT THEY WOULD TURN TO HIM. Repentance is part of that process that eliminates all those burdens that halt man's progress towards a free life. God, most Merciful is He, wants men to repent, so that they can learn from their own mistakes. As ibn Abbass (R) stated, a person whose prayer does not increase him in profit, increases him only in loss. He (R) also stated to the effect that if men did not sin, God would replace them with another people that sin and than repent to God Almighty. This latter statement emphasizes the fact that men have been created to make mistakes and than repent. Experience is man's real teacher in life, and it plays a huge role in strengthening of character.

It is only through the process of the realization of tawheed, i.e. the UNPARALLELED ONENESS AND UNIQUENESS OF GOD ALMIGHTY, that men begin to demolish all those false idols, whether wealth, stone, or other men that put obstacles in his path. Laziness originally prevented the three Companions from preparing for a serious expedition. When Ka'ab ibn Maalik was facing the trial of Tabuk, it was the fear of loneliness, coupled with promises of respect and noble treatment that began to impress it's mark on him. He (R) stated:

"One day I was sauntering in the market-place of Medina when I heard a peasant from Syria, who had brought a quantity of corn for sale, say: Would someone direct me to Ka'ab ibn Malik? People pointed in my direction. He came to me and handed me a letter from the King of Ghassan. Being literate myself I read it. Its purport was: We have heard that your master has treated you harshly. God has not made you to be humiliated and maltreated. Come over to us and we shall receive you graciously. Having read it, I said to myself: This is another trial; and I committed it to the oven."

Men, when they realize God, do away with 'kings' for their sustenance. They no longer seek to appease other men when it comes to their own salvation. Begging from others, running to the gates of those 'high in society' mean nothing to them. Tawheed secures the individuality of each and every person, obliterating all false gods that men seek to appease in order to obtain what they believe to be essential to their 'sustenance', but which is in reality the chains of their slavery. With tawheed, men begin to act without fear of the consequences from even a Pharoah. Muhammad (S) said that the greatest jihad is to speak a just word in front of a tyrant. It is tawheed that provides the key in which one becomes free of all forms of servitude besides God. This is why Iqbal (R) had stated to the effect in one prostration (before God) lies freedom from 1000 other prostrations (men and idols). It is why Ka'ab stated to the Prophet (S) after the revelation came declaring his repentance as accepted:

"Messenger of Allah, Allah, the Exalted, has delivered me only because I adhered to the truth, and it is part of my repentance that for the rest of my days I shall speak nothing but the truth. Ever since I declared this before the Holy Prophet, Allah, the Exalted, has not tried anyone so well in the matter of telling the truth as He has tried me. To this day, since my declaration, I have never had any inclination to tell a lie, and I hope that Allah will continue to safeguard me against it during the rest of my days."

Ka'ab no longer feared speaking the truth, and it was through this trial that he realized that he would always fulfill his word. He no longer felt ANY EXTERNAL PRESSURE to lie to obtain something from people an he became a 'free' personality.

My First Fatwa: Get off the Fatwa Bandwagon

2006-04-03T07:46:00.000-07:00

The Quran was revealed over a 23 year period, which roughly amounts to 8395 days. The Holy Book is comprised of approximately 5000-6000 verses. If we assume that there are 6000 verses that make of the Holy Book, than the amount of verses revealed per day would be approximately 1.4 verses. We can break down this analysis even further. A chapter such as Rahman, is composed of over thirty verses. So inter-connected are its verses that it would be impossible to sustain an argument that it was revealed at more than one sitting. In fact, we realize further limitations of the original analysis when we glance at the whole thirtieth chapter, which are surahs of anywhere above three verses, and are clearly chapters revealed to Muhammad (S) in ONE sitting. Thus, the earlier approximation of 1.4 verses per day is an inaccurate reflection of the revelational phenomenon, and one would have to reduce dramatically the time REVELATION OF THE QURAN ACTUALLY HAPPENED. An interesting dimension to this reality is that, according to the Quran, sometimes the periods between certain revelations were so long that the disbelievers would begin mocking the Prophet (S).

"Why is not the Qur’an revealed to him all at once? Thus [is it revealed] that We may strengthen your heart thereby, and We have revealed it gradually and painstakingly."

(25:32, translated by Sehzad Saleem, www.monthly-renaissance.com)

When Muhammad (S) became quite bothered by this to such an extent that he (S) began to hope that the Quran would be revealed all at once to answer once-and-for-all the objections of the leaders of Quraysh, Allah revealed the following verse:.

Be not in haste with the Qur’an before its revelation is completed to you and pray: O Lord advance me in knowledge.

(20:113-4, trns. Shehzad Saleem)

What is the point of the above?

The Quran clearly teaches man that the revelation of the Quran is not dictated by the 'objection' of those that do not agree with it. The Most High does not reveal verses to satisfy the petty whims of those bent on denying, but He has revealed the verses of the Quran for a greater goal. This goal is clearly defined as the reformation of the human being. So essential is this truth that Allah has revealed the Quran PAINSTAKINGLY 'to strengthen the heart' of the human being. And all things are easy for Allah.

Human beings are hasty by tempermant, and they desire that the ends should come to them quickly, often-times without necessary struggle. Notice very carefully that in the above verse, the prayer of the Prophet (S), "O Lord increase me in Knowledge" is ultimately tied to the gradual nature of a human's ability to understand. The Quran is quite clear that change happens by a gradual process of both intellectual reflection, and dynamic struggle. Muslim literature often presents the Prophet (S) as continually preaching to his followers, but it is an inaccurate observation. Muhammad (S) did not preach to his Companions (R) so much in light of the fact that he (S) feared they would turn away. To understand this reality, take a brief glance over the sermons of the Prophet (S), and compare them to the speeches of the preachers of the pulpits today. One will begin to realize just how short and too the point his sermons were. This practice of the Prophet (S) infuenced his Companions (R) to a significant extent. People use to request the likes of Abdullah bin Masood (R) to give more than one specific day to teach and instruct them, and he (R) would refuse stating that if he were to do more than that, the people doing the requesting would turn away.

Another significant point is the actual nature of how the Quran implements this change. In the spirit of the original analysis, if we were to actually break down the subject matter of the Holy book into law and wisdom, the actual law would comprise roughly 10 percent or 600 verses of law. And even than, it is not an accurate reflection because the subject matter of Quranic laws revolves around a FEW TOPICS. Injunctions on divorce, purification, cleanliness and so forth make up a majority of the legal rulings of the Quran. And further, many of these legal verses are actually elaborations of a particular verse of law revealed at an earlier time.

What can one conclude from this?

The actual basis of this reformation in Islam is through the internalization of the idea accompanied by consistent struggle in light of this idea.

Over-indulgence in legalism is NOT emphasized by the Holy Book, but the philosophy and wisdom of the principles of iman are. This is precisely why the Quran has condemned the 'law' as practiced by the scribes of the Bani Israel. Law is meant for the realization of specific ends, and if ends are divorced from the means, than there are many negative repurcussions to the individual as well as society. The Quran aims at a spiritual and moral revolution, whose principles form the basis of its revealed law as well as the laws that are developed by society to conduct human affairs that revelation has not touched upon.

Muslims of today have failed miserably in understanding their religion. They view Islam almost like a machine that pops-out fatwas on a whim, divorcing the beautiful religion from the organic phenomenon of LIFE. Many Muslims, in the spirit of 'enjoining the good and forbidding' the evil, throw books that claim to be definitive on certain topics in the face of 'non-practicing' Muslims. Beside the fact that there are numerous differing opinions about these topics when actual history is consulted, this type of attitude reveals a real fact. We are a nations of fatwas. My little brother once told me that a Muslim at his college said to him to the effect,

"If we were to hold your views than much of what is 'Islam' would be gone".

I told my brother that he should have said to him in the following direct words,

"You are correct. Much of what is 'Islam' would be gone."

People fail to realize that Islam shatters more-so the intellectual foundations of the human being so as he can cope with a changing world, rather than giving a human being a ready-made solution to a specific problem in this world. When Muhammad (S) built the ditch around Medina at the advice of Salman al-Farsi, his enemies upon witnessing it stated, "By God, Muhammad has innovated something the Arabs had never seen." Here was a man, directly inspired by God Almighty, borrowing from a neighboring culture for the benefit of a society created by him.

Islam cannot be appreciated if one moves from a fatwa-oriented perspective inward. In fact, such a perspective actually distorts the very nature of Islam. Many of the legal-hairsplitting, the endless debates, and theological dogmatism are clear reflections of the illness that the Muslim world in reality fails to understand ISLAM AS ENJOINED BY THE QURAN. The regulations of Islam are a natural response to a certain outlook that Islam, or as ibn Umar (R) put it:

"We first learned Iman, than Islam."

The above reality is precisely why a Companions would remain focused on a particular chapter of the Quran for many years. Even the great Umar (R) took more than a year to memorize Surah Baqarah, and he was an EXPERT in Arabic poetry. It was because of constant reflection and engagement of and with the Quran, as well as an active struggle in implementing the FEW IDEAS in his life that it took so long for him (R) to complete its memorization.

Muslims of today really need to get off the fatwa-bandwagon...

Where are the Arabs?

2006-03-30T07:45:00.000-08:00

It is common among Muslims today to portray the pre-Islamic Arabs as un-educated beduoin savages. While authors recount many barbaric practices that had taken root in the Hijaz and all over Arabia to demonstrate the profound nature of the reformation of Muhammad (S), a certain subtlety is missed. When Allah sent Musa (AS) to a more 'advanced' society, i.e. the land of Pharoah, He, in his infinite wisdom, provided him (AS) with miracles that defeated magicians. Jesus (AS) was sent to Bani Israel with the ability to heal the sick.

It is quite mind-blowing this subtlety keeping the preceding background in mind. Allah had given as a sign to his final Messenger, Muhammad (S), a book.

Rather ironic, don't you think?

Why would Allah send a book to a people who were 'savages'? While it is true the Arabs were an unlettered culture, and because of this, they had inherited over time an inferiority complex with respect to the People of the Book, which as a side-note was completely erased by the Quran, there was something very unique to them. They were a remarkeably SHARP and INTELLIGENT people, despite their inability to read. This truth is reflected in their language. In fact, so real this fact that the Arabs recognized their superiority to other nations in this particular respect.

The Arabs were very proud of their language. So proud of it that they divided the world into two categories: Arab and Ajmi. The first category was reserved for those who spoke Arabic, irrespective of birth-place, and the latter referred to any people that spoke a different language. A person with the darkest skin such as Antar would be the embodiment of the noblest qualities of an Arab, and his memory would be recounted by story-tellers throughout the ages. So powerful was language in the psyche of the pre-Islamic Arabs that before battles took place between tribes, the poets of the two tribes tribes would engage in a war of words. The books of seerah are full of verses recited by various warriors before they plunged fiercely into battle. Sometimes an Arab would be humiliated by words to such an extent that it led to his tribe being insulted and war would result. Poetry had reached the extent of sacred, and the greatest poems would be hung on the Ka'aba. To really understand the significance of this, a person has to really, truly grasp the nature of the Ka'aba to the Arabs. The pre-Islamic Arabs KNEW it was built by their forefather Ibraheem (AS), and the Quraysh, who were it's custodians, were not even touched by other tribes because of their attachment to it. They had, as Surah Quraysh points out, unaccessed movement in the land to trade.

As I said previously, completely ironic for a 'barbaric' civilization.

One should not mistake the love the Arabs had for words as an affinity for exxageration. Pre-Islamic Arabic, i.e. the language the Quran was revealed in, is known for ECONOMY of words. The Arabs considered it eloquence when words were used only when necessary. Even a foreigner reading the Quran can gather this much when reciting the Quran. Suppression was a common feature of language, and they employed what is called ellipsis. The latter feature is described as when certain words have been left out of sentence, and it was expected that the listener should easily comprehend the words that were left out. In our speech, we use conjuctives to elaborate a statement we have already made. The Arabs, in the words of Ameen Ahsan Islahi (R), credited their listeners with far more intelligence. The listener had to do the 'filling-in'. The subtlety in this is that speech was DYNAMIC even for the listener. The listener was NEVER PASSIVE. His mind was developed in this cultural environment to function in such a way that he was always conceptualizing. This point is extremely pertinent, because conceptualization is what really makes man different from animals. His sensual experiences generate ideas. These ideas than give birth to laws, inventions, customs, codes, books, i.e. CIVILIZATION.

Imagine the psychological make-up of these people... Here was a civilization that the Christians of Syria, and the Persians looked upon as dogs. Yet, it was only a spark that was needed to create a wild-fire that generated a cultural phenomenon that would touch Persian, Afghanistan, China, even Europe, initiating the Renaissance. This was a result of the Quran.

"It is He, Who has made the earth like a submissive camel for you: Walk about its shoulders and eat of the blessings that He has provided for you. [Enjoy all these provisions, but do not forget your responsibility towards the Provider. You shall be made answerable to Him for your behavior] and [for this purpose,] to Him shall you all be raised.

(Surah Mulk, verses 15, translated by Moiz Amjad, www.understanding-islam.com)

Moiz Amjad has, in the brackets, quoted what was suppressed in the language. Compare this translation to the translation of Marmaduke Picktall, or another more 'literal' one. After reading Moiz Amjad's translation over and over, than imagine yourself an Arab listening to Muhammad (S) reciting these verses for the first time. The very picture that comes to mind through reading a translation more suitable to the actual language is:

Allah, the Most High, has compared the earth to a CAMEL. Just through this comparison, the Quran had already opened itself up to the psyche of the Arab. The Arab was very well acquainted with this particular beast of burden, which they used for many purposes. Allah than states to mankind to walk on the earth's SHOULDERS. The image that is further being conveyed, as Javed Ghamidi points out, is that of fleas searching for their livelihood on the skin of an animal. There is a sense of insignificance that is attached to fleas, but along with this, a sense of freedom of movement. There is nothing wrong in moving about the land and enjoying the provisions, but this is followed by a condition. To HIM, you shall all be raised. The translation of Moiz Amjad conveys the understanding the Arab mind obtained when reading this verse:

[Enjoy all these provisions, but do not forget your responsibility towards the Provider. You shall be made answerable to Him for your behavior]

The verse is than followed by:

Do you feel secured from Him, Who is in the heavens, that He may cause you to be swallowed up by the earth? Then suddenly you see it darting [wildly]."

(Surah Mulk, verses 16, translated by Moiz Amjad)

I can do no justice but quote Moiz Amjad:

In the previous verse, the earth is compared to a submissive camel on which man can live a peaceful life. In this verse, man is reminded of the fact that the submissiveness of the earth is only because God has made it like a submissive camel and a peaceful place. If God would let loose its reigns and it starts running like a wild camel, then no one would be able to make it submissive again.

Again, the Quran has penetrated the psyche of the Arab. It is as if the camel is tamed by Allah, and He, the Most High, is holding its reigns to steer it. If Allah let the reigns go, the camel would become unruly. It is quite obvious that this unruliness represents an earthquake.

Or do you feel secured from Him, Who is in the heavens, that He may send upon you whirl winds carrying stones?

(Surah Mulk, verses 17, translated by Moiz Amjad)

Imagine the person travelling on his camel across the realms of desert suddenly coming upon a scene in the distance. The dust being being tossed about as a result of enormous speeds. Sandstorms are often portrayed in movies as devastating, and they cover the horizon like huge waves in a storm at sea.

Allah can strike from BELOW, causing an earthquake that will swallow man, or ABOVE, sending a flurry of stones that would pelt man.

This is the Quran and this is what shook the Arabs out of their sleep. This is what caused the beduoin, upon hearing it, to prostrate. He was asked upon this prostration, "Have you also converted?" The beduoin replied, "No, I am prostrating to it's words."

Ironic, for a 'barbaric' civilization....

This intellectual power of the pre-Islamic Arab is often missed when reading translations. To even achieve a great degree of understanding of this phenomenon, a foreigner, and one should not mistake this to mean this does not include Arabs today, must establish himself firmly in the cultural mind-set of the time of the Prophet (S), by obtaining a thorough grounding in the poetry of the time as well as the Quranic style, which was unique in it's own respect. If this is done, than one will begin to appreciate more and more not only Islam in general, but the Arabs of that particular time. This appreciation borders on the realm of amazement for these wondrous people.

Undoubtedly, it was these people, influenced by the words of the Quran, that moved humanity in a different direction. The spiritual impulse generated by the Holy Book transmitted itself throughout the world through these very people. The tales of chivalry in love of European Knights viewed often in movies coincided with men returning from the Arab lands after the Crusades. The greatest poetic works from the lands of Persian and India were the result of cultural forces generated by the power of the Quran. Urdu, a mixture of Persian, Arabic, and Hindi is recognized in India as the language par excellence. An emphasis on reason and understanding that was not just made through commands in the Quran to observe the outside world, was created through the very nature of the language and style of the Quran. The mind had to work to understand, and ponder and internalize when reading it. Scientific ideas generated works of philosophy, hospitals, as well as the 'modern' university. The spiritual impulse made man view time as a FUNCTION. Before that, the Greeks perceived of time as something absolute. Every field of human knowledge was touched by it. The Quran re-trained man to think for himself, opening up a world of independent thought that was scientific and aesthetic, AS WELL AS grounded in the notion of responsibility.

"Read out to them [O Prophet!] in the name of your Lord who created --- created man from a clot of congealed blood. Read out to them and the fact is that your Lord is the nost Bounteous who taught [this Quran] by the pen [in which] He gave man that knowledge which he knew not."

(SUrah Iqra, verses 1-5, translated Shehzad Saleem, www.monthly-renaissance.com)

This is something the Arabs MUST truly be proud of.

Give Them Some of Your Money

2006-03-20T07:43:00.000-08:00

"Those who spend from that which We have given them."

After coming upon this verse while reading the Quran, the first thing that usually comes in one's mind is the 'payment of zakaah'. It is simply a ritual that our religion prescribes that one must fulfill. What we actually fail to perceive is that within this very short and beautiful phrase lies the source of a spending that alone is acceptable to God Almighty.

"...from what We have given them."

The verse is enjoining spending based upon a 'feeling'. God Almighty desires that the spending in His way should arise from within. The payment of zakaah or sadaqah must arise out of a feeling of gratitude to God Almighty for the bounties bestowed upon man, or in the words of the Quran, "from what WE have given them." It is definitely not man that is the sole source of his own wealth. Businessmen weigh options, and than choose what they believe is the best course for increasing their investment. They cannot say for sure that the project will garner profit. At the same time, God Almighty recognizes the work and effort of an individual in his earnings and states that one should give from THAT which is given to a person. God does not demand that all wealth be given away in his path, i.e. only SOME. A person who realizes that what he/she has been given is from God alone can spend in a manner devoid of the desire for fame. This is precisely why Allah states that those who spend zakaah, consider it a RIGHT OF THE POOR. It is not their OWN wealth, but it is the HAQQ, i.e. right, of those who are less fortunate.

The Quran also teaches that when one spends, he/she should recognize that he/she is not benefitting God, because He is Al-Ghani. Allah is independent of any and everything. When the believers asked God Almighty how much they should spend in the way of God, He, Most Glorious stated:

"They ask you about how much should they spend [of their wealth, for this cause]. Tell them: 'Whatever you spend of wealth, it is for the well being of your own parents, relatives, orphans, destitute, and wayfarers. And [while you spend your wealth in the way of the Almighty, do not forget that] whatever good deeds you do [they shall not go unrewarded,] for indeed God is fully aware of them."

(Surah Baqarah verse 215, translation Moiz Amjad, www.understanding-islam.org)

While most scholars consider this verse a delineation on the legal categories of zakaah, a contextual study negates the opinion. As Moiz Amjad points out, these verses were revealed at a time of war between the believers and the rejectors. After a series of revelations enjoining the Muslism to spend in the cause of God, the Muslims began to question the Prophet (S) how much is it required to spend. The verse is a corollary of the Quranic directives to spend in the cause of God Almighty during times of war. Here Allah does not give any limit, but draws attention to a significant reality. The money that is spent in the way of God is not for the personal gain of the Prophet (S) but for one's own people, i.e. the parents, relatives, orphans and so on. To quote Moiz Amjad:

The Qur'an was continually promoting people to participate in this war against the rejecters to stop their persecution of the Muslims. With reference to this directive of the Qur'an, these people wanted to know how much should they spend for this cause. Rather than stipulating any limits for this spending, the Qur'an has informed these people that participation in this war is not for any personal gains of the Prophet (pbuh), but is ultimately for the benefit of their own people. This answer not only spells out the spirit with which a God fearing person should participate in a pious cause but also entails an indication of the limit of this spending. The fact that this spending is for the well being and benefit of their own people clearly implies that one should not impose any limits on this spending. On the contrary, he should spend for this cause as much as he can.

This is the spirit that the Quran means to engender into its followers. It is a service for the cause of good in human relations. This verse is further in the context of a jihad, which shows the real and ultimate purpose of fighting in the way of God, i.e. the establishment of a just society, with the promotion of good in human relations. If war is not waged for this purpose alone, as Iqbal says, one sheathes the sword in one's own breast. Unjust wars will ultimately destroy the very nation that waged it. As Malik Bennabi put it, quoting a hadeeth attributed to the Prophet (S), he who digs a well for his neighbor to fall into, that person will fall in himself.

The Quran further teaches the believers, when spending in the cause of God, not to remind people of a charity done to them, for it ruins the very foundation of what spending is all about. It insults the one being given the charity, and it creates a sense of miserliness in the one doing the spending. Can it really be considered that one has understood what zakaah is meant to achieve if one is practicing this attitude? This is an attitude that originates out of a lack of realization that it is "what WE have given them".

Gratitude to God Almighty is the reality of religion. In fact, gratitude is so powerful a motivator in Islam, that it is recognized as the FOUNDATION of worship. The very first words of the Quran are a statement of HAMD, which is nothing but gratitude. It is the realization of the bounties of God that impel in a soul that has not tainted his good nature to state:

"You ALONE WE WORSHIP..."

The Prophet (S) is reported to have stated that the one who is not grateful to others in this world, is not grateful to God Almighty. It is that good nature found in the human soul that leads to GOD. In fact, it would be nothing short of truth to state that the reason the prayers of Muslims lack any spiritual depth is because Muslims no longer possess that depth of humanity. The problem of Muslims is not where one places the hands in prayer, although issues such as this have there place. In Surah Maun, the prayer of the leaders of Quraysh were devoid of humility because of their extreme miserliness and desire to show-off.

"So devastation be to these who pray, who are indifferent to their prayer; who put on a pretentious display, and are stingy even in ordinary items of common use."

Ameen Ahsan Islahi states about this particular verse:

"This verse further delineates their show of false pretense. In fact, it asserts two reasons behind the lack of purity and devotion in their prayers: pretentiousness and miserliness."

(translated by Shehzad Saleem, www.monthly-renaissance.com)

When a person becomes so absorbed in the world, he tends to lose sight of the reality behind it. One becomes so oblivious to the ultimate reality, even prayer becomes a means to achieve even more worldy fame and power. The essence of prayer is humility, and men can become so mean-spirited and so small-minded that even prayer is not left alone for God, but one's own self-interest. One can really understand the condemnation of the Quran when it says regarding this attitude:

"So devastation be to those who pray..."

Islahi (R) then goes on to say regarding these verses:

"Moreover, their miserliness too is an ample proof of the perfunctory nature of their prayer. The real spirit behind the prayer is a feeling of gratitude to the Almighty. A person who is grateful to his Creator can never be a miser or a skinflint. Instead, he is bound to be unselfish and magnanimous. He spends on the deprived and needy, not as a favour on them but because they have a rightful claim on his own wealth. In fact, he is so overwhelmed with this sense of gratitude that fulfilling others needs even at his own expense is a source of tremendous satisfaction to him. From the point of view of the philosophy of religion also, prayer and spending in the way of God have a deep relationship; for the prayer is the foremost manifestation of the feeling of gratitude, and such a prayer subsequently motivates a person to spend on the needy. It can be safely said that the whole edifice of the Shari‘ah is based on these two pillars of faith."

There is nothing complex in the cure given by the Quran of the malady that pervades the whole ummah. Islam is not complex, as I've stated in the past. It is not about sectarian dribble thinking that mud-slinging rhetoric will grant salvation, but as the Quran states over and over again, purification and development of the human personality otherwise called TAZKIYAH leads to salvation, and tazkiyah is based upon sacrifice. To spend in the way of God is a means to elevate one's self to spiritual heights. As Allah says in Surah Taubah:

"Of their goods, take alms, that so you might purify (Taharah) and sanctify (Tazkiyah) them; and pray on their behalf. Indeed, your prayers are a source of security for them: And Allah is One Who heareth and knoweth."

Sadaqah is not benefitting God or His Prophet. I asked Moiz Amjad the following question regarding this verse:

Can you clarify the different implications of the words "taharah" and "tazkiyah" as related to 9:103? Both of them have been used in the Qur'an for purification, and obviously the verse is devoid of redundancy. Can you clarify the differing implications of each word? And can you also clarify taharah and takiyah as it relates to Zakah?

The following response requires no elaboration on the role of spending in the way of God:

Although the words 'Taharah' and 'Tazkiyah' can sometimes be used as synonymous, yet there is a slight difference in the connotation of the two. The word 'Taharah' is used primarily for cleansing and purification from any undesired effects or qualities, while the word 'Tazkiyah', in addition to cleansing and purification, from the undesired effects and qualities, also entails the promotion, development and elevation of any desired qualities. In other words, 'Tazkiyah', in contrast to 'Taharah' is not merely to remove the undesired effects and qualities, but actually to replace such undesired effects and qualities with positive or desired qualities.

When used together, as is the case in Al-Taubah 9: 103, the word 'Taharah' implies cleansing from the undesired attributes, while 'Tazkiyah' implies the development and the elevation of the desired qualities.

In the referred verse, the Prophet (pbuh) is directed to be kind toward those people, who, even though are true in their faith - as against the hypocrites - yet, due to their weaknesses, keep getting involved in sin. The verse directs the Prophet (pbuh) to accept their contributions. This acceptance and kindness of the Prophet (pbuh) and his prayers for their forgiveness, would not only help them overcome their weaknesses (taharah) but would also replace these weaknesses by spiritual and moral strengths (Tazkiyah).

As the Quran states:

"Those who spend from that which We have given them."

Islam is dead.....

2006-03-14T07:42:00.000-08:00

"O assembly of Jinn and men! Did not there come to you messengers from amongst you setting forth to you my signs and warning you of the meeting of this Day of yours? They will say: ‘we bear witness against ourselves.’ It was the life of this world that deceived them. So against themselves will they bear witness that they rejected faith."

(6:130, translation Shehzad Saleem, www.monthly-renaissance.com)

The Quran is very emphatic about it's purpose. Unless a person chooses to be deaf, there is no way possible that he/she can fail to realize that there is something significant about to happen. This event is so tremendous that everything in the heavens and the earth vibrates with anticipation of it. In order for man to realize the significance of this Day, Muhammad (S) stated that the angel Israfeel (AS) is awaiting very anxiously with his lips on the trumpet, ready to produce the sound that would usher in a new stage in the journey of man.

When the trumpet is blown, the heavens will be rent asunder, initiating the events that would culminate into a transformation of the world man sees around him. The Quranic metaphor to describe this rendering is powerful indeed. Allah says the heaven will be stripped bare, revealing a bright red hue as a result of the flames of hell burning in anticipation of the food that will provide more fuel for its fire.

"and when the skies are stripped bare, and when Hell is set ablaze..."

This description permeated the very psyche of the pre-islamic Arabs, because the meat of a camel appears this color, once its skin has been stripped after slaughtering. Further, the stars will scatter because of this rendering, like the pearls which fall and roll on the ground aimlessly after the string of the necklace that held the pearls together, is broken.

"At the time [O People!] when the sky is rent asunder, and when the stars are scattered..."

When the heavens follow the decree of their Lord by initiating this event, the earth will soon follow this cataclysm with it's own submission to God. The earth that was like a camel in which a man rides smoothly in the desert will begin to grumble and shake vigorously as if it had seen a venomous snake. The mountains that hold the earth together will be thrown out of the ground. These 'Eternal Ones', as they were called by the Arabs, would be rent asunder like carded wool. If the most stable phenomenon are destroyed, what to say of those buildings that impress the skyline with their beauty and strength? In Surah Zilzal, Allah, the Almighty, states that the earth will start casting out its burdens.

"[They should remember the Day] when the earth is shaken the way it should be shaken, and it casts forth its burdens."

It seems that the earth that man stands on will no longer be able to tolerate the injustices that were being committed on its shoulders. It seems as if the earth, in a state of torment, because it has been carrying for thousands of years a creature that in its lust for power and wealth destroys life, cannot remain silent anymore. As Javed Ghamidi, describing these burdens, states:

Here, the foremost connotation of the word `burden' is the dead who lie buried in the earth, who will be thrown overboard on the Day of Judgement. But, since the word also has a general denotion therefore, it can also imply the buried riches and treasures as well as any traces of the offences committed by criminals, which they had hidden beneath the earth.

The Quran than proceeds in this surah:

"And man shall cry out: `what is the matter with her?' On that Day, she will narrate all her story at the intimation of your Lord."

She will begin to tell her story to her Lord, because the Lord will inspire her to speak. Allah will address ALL grievances.

"Whatever a person does in this world, is either done upon or beneath the earth. As such it must be regarded as the greatest witness to all his deeds. It is clear that the earth will rehearse everyone's record at the behest of God only. Whatever will happen will happen because the Almighty had ordered it and all will be compelled to obey him."

According to Surah Takwir, when these events happen on that particular Day, men will abandon their camels that are ten-months pregnant. Men will forget about even their most prized possessions on that Day. One should not fail realize that it is usually the lust for wealth that men committed atrocities in the first place. Yet, it is the first thing that is mentioned by Allah that men will forget. How loyal this creature is...

The wild beasts will come together forgetting their enmities. Think about it for a moment. It is within the very NATURE of a tiger to kill a dear, but the events of this Day would be so profound that even the nature of any animal will submit to it. The cataclysm would not be confined to the land, but the seas as well. They will burst forth fulfilling the role that was destined for them on this Day.

All of these events are for ONE purpose, and one purpose alone.

Surah Takwir, after relating this events, states:

"then [O people! each one of you] will know what he has brought forward."

Man is the CENTER of the universe. Even the angels were ordered to bow down before man. The angels fulfill the decrees of their Lord throughout the universe, and this prostration was symbolic that actions of men permeate the universe through and through. Certain COSMIC events happen that are ultimately tied to the destiny of man. The earth that one lives on is a stage in which the audience is beyond anything imagined in this world. Angels are witnessing this drama unfold, as well as the beats on earth and birds in the heavens.

In Islam, actions are of profound significance, even if man chooses to be heedless of them. One cannot escape the deeds of what one has done and psychology teaches that acts shape personality even sub-consciously. Ali (R) stated that one dishonorable act can ruin a thousand years of good deeds. Men indeed shape their judgements about others through their actions.

This is what Islam is about. It is not about sectarian conflicts, nor is the message that thousands of Prophets have carried to various corners of the world a political, social, or economic ideology. Politics and economics submit to Islam, and Islam submits to nothing. In fact, every single obligation of religion is meant to keep this universal event in view. When man stands with his arms folded in devotion to God Almighty, he states before the Lord of the vastness of the Worlds, that Allah is the Master of the Day of Judgement. Guidance is than sought with respect to this event. Prayer is NOT a ritual, but it is an AFFIRMATION of the phenomenon of the Day of Judgement, i.e. the reality of man's purpose. As Iqbal would say to the effect, in every Qiyam, lies resurrection.

When man prays, he reads portions of the Quran which are meant to serve as reminders and lessons of instruction on how man should act. The call of adhan initiates this microcosm of the Last Day, and it is a time of self-introspection.
If prayer does not rectify behavior according to ibn Abbass (R), it increases nothing for man except loss. People can pray continuosly, 10, 20, 30, 40 rakaah a night, but without an understanding of what is being recited and why it is being recited, the benefit for man is little. Muhammad (S) intended to protect man from this situation. He (S) stated that the things that Allah loves best is a deed, even SMALL, done continually. He forbade his followers from standing in prayer, such that they would not realize what they were saying. One time a certain female Sahabah (R) tied herself in such a way that she would prevent herself from falling asleep, and he (S) untied the rope and told his followers to sleep if feeling tired. He (S) stated that one should not come to the masjid running, and that men should come calm, and collected so the state of awareness if strong. If the call to adhan is made, and their is food on the table, Mustapha (S) told men to finish their food. Can men concentrate fully on an growling stomach? THESE ARE NOT RULES, because Islam is not about rules. These acts become rules when the spirit of religion is lost. These acts become the wrangling of scholars when the spirit of religion is lost.

The Quran states emphatically that:

"Those who forgot God, God caused them to forget their own self."

Men become like cattle when they do not realize their purpose, and their actions lose significance in the universal scheme when this realization fades. Allah states that he multiplies a good deed upto 700 times if the intention is pure. A human being should always realize that a deed can impact life in so many ways that men would stand in awe at the results. Blessings unfold in one's life, and contentment settles in one's heart. Unless the principles of belief are internalized, religion becomes mysticism, dogma, sectarianism, and every other man-made garbage that has found some place in this world. If the realization is present:

"God is the Light of the Heavens and the Earth."

Everything begins to make sense.

The Quran is not a COMPLEX book like the works of philosophers. But one should not mistake this lack of complexity as an affirmation that the Book is not profound. This would be a mistake of a huge magnitude. Allah, glorious is He, states that He has explained the truth in many different ways so that man takes heed.

To Allah, it is about the INTERNALIZATION OF THE IDEA so that men may transform their conduct.

One must look back at history and compare the impact philosophers made on the world in transforming societies to more noble ideals with that of the impact of Prophets and sages of old. The track-record of the former consists of mainly rendering men into more and more confusion, while the latter, reforming based upon CLEAR SIGHT, shook the foundations of the old order and established new ones. In fact, Prophets were the MOST CREATIVE of men.

This is the essence of religion for man, and this is what it is all about. As Iqbal states:

"This our world", they asked of me,
"Isn´t congenial to thee?"
"Nay", I answered; and they cried,
"Break and strew it far and wide!"

(translated by Ahmed Afzaal)

Without this realization, Islam, as taught by all Prophets, is DEAD.

Perfect Life

2006-02-20T07:40:00.000-08:00

"God, there is no other deity besides Him;
He is AL-HAYY, AL-QAYYUM;
neither slumber nor sleep overtakes him."

The inherent weakness of all creatures is that their life depends on EXTERNAL factors. The one whose life constitutes perfection is independent, beyond any needs. He is because he is.

He is "AL-HAYY".

Not only is He independent, everything else depends on Him for their existence. The source of life for everything other than Him is contingent upon Him. The bee seeks its sustenance in manifestations of his Power, but not a blind and capricious power. This power, while it can uplift mountains, is also subtle, creating the artistry that is the petal of a flower.

He is AL-QAYYUM.

Perfection of life cannot be complete with these names only. The being who alone can be called "Al-Hayy", must be in a state of perpetual consciousness. He must not lose attention for even a brief second. A man's eyes may close for a moment when he is tired. What seems as a period in which the whole world is lost, is just a brief moment in time. Can a being who dozes off for even a second be considered to possess complete life? Further, perfection lies in one who does not need sleep to recuperate lost strength or energy. Creating even the greatest phenomenon, such as a star whose light does not fail to stop burning for countless years, does not affect Him. When He creates, He simply says:

"Be!" And it is.

This command is "like a twinkling of an eye, nay, even less." Blink your eye for a brief second, and imagine in that very moment, the vast universe you witness around yourself was created by it's Maker with even greater ease. This is "ALLAH", whom on the Day of Judgement, will wrap the heavens and earth in His hand like a scroll of paper.

"Neither slumber nor sleep overtakes him."

This is One whom it can be said that TRULY LIVES, and there is no truer statement than:

"God, there is no other deity besides Him."

His Messenger, Muhammad ibn Abdullah (S), stated that the One whom calls upon Allah by these names, will never have his prayers not answered.

Blame Only Yourself

2006-02-03T07:35:00.000-08:00

"Blessed is He, in Whose hands are the reigns [of all existence], and He has power over all things. He it is, Who created death and life to test you as to who among you is the best in deeds. And He is the Mighty, the Forgiving."

Surah Mulk, verses 1 - 2
Translated by Moiz Amjad

The introductory verse to Surah Mulk establishes very profound realities regarding the freedom of man to follow or not follow the truth. These are:

1. Islam holds that the very right to choose one's own path is tied to the Almighty's sovereignity in this world. Freedom to chart one's own path in this very world HAS DIVINE SANCTION.

2. The verse argues that the world is set-up in such a manner such that Allah's decrees, which are beyond any flaw or compulsion, work in such a way that the idea of freedom of choice is taken into account. If one does good, it is for his own soul. Further, the blame of one's own actions can only be placed upon man himself.

3. The respect Islam has for freedom of conscience is SO STRONG that Allah considers that any attempt to persecute a people because of their individual choices is worse than killing. As Javed Ghamidi points out:

"Fitna is something which the Qur’an regards as ashaddu min’al-qatl: a greater crime than murder. It means ‘persecution’ (TO FORCE A PERSON TO GIVE UP HIS RELIGION). It is used in this meaning at a number of places in the Qur’an. No doubt, it is a crime greater than murder. The Almighty has created this world to test man by giving him the right to freely choose his religion and ideology. CONSEQUENTLY, ANY PERSON WHO FORCES SOMEONE TO GIVE UP HIS RELIGION IS IN FACT REBELLING AGAINST THE SCHEME OF THE ALMIGHTY."

The gravity of this sin of persecution is so great that it can be considering "rebelling against the scheme of the Almighty." Man has yet to witness in this world a call of freedom so profound as that of the Prophets of God, may Gods blessings be showered upon them, even in these days of 'secular humanism'.

4. It is in this idea that the belief in the Day of Judgement is CENTRAL to Islam. IT IS ALLAH WHO IS DOING THE TESTING and NOBODY can claim this right over anybody. A MUSLIM IS BOUND BY RELIGION TO respect the FREE decisions of an individual. Further, it is not within the power of ANYBODY but God, even if that person be saint, Prophet, or Angel, to judge THE REAL WORTH OF a person's decisions. Allah alone MEASURES THE BALANCE OF DEEDS to an exact measuring. This is why the Quran continuously proclaims in various manners that "None will dare utter a word before their Lord on that Day".

5. The realization of an individuals responsibility for HIS OWN CHOICES will weigh heavily on his own conscience on the Day of Judgement.

When a person sees that Book which records the deeds, he will proclaim "What a strange book! It has left nothing out." He begins to see the fate of his actions "TIED TO HIS OWN NECK". After his attempts to cast blame on Satan, his friends, and any other person he can think of will fail, He will ulitmately proclaim before he is thrown into the hell-fire:

"And they shall say: "If only we had [carefully] listened [to their call] or had deliberated [over God's signs], we would not have been among the people of the Hellfire'."

They will admit that it was their OWN FAULT. While somebody may have power over another physically, God has decreed that NOBODY except the individual himself can have control over his own mind and reason. It is no coincidence that this very statement occurs in Surah Mulk, of which the above verses are the surah's introductory statements.

Eloquence Lies in Brevity

2006-01-24T07:34:00.000-08:00

"On that day, when all secrets will be probed, then, neither will he have any might nor will he find any helper."

Surah Tariq: 9-10
Translated by Shehzad Saleem, www.monthly-renaissance.com

Part of the eloquence of the Quran lies in its ability to convey profound realities in very few words. The above verse is a typical example.

The Quran has stated that, on the Day of Judgement, ever secret will be probed, which in and of itself conjures up a very striking image. The justice that is achieved in this world contents itself with what appears on the outer surface. The Almighty, on that Day, will not stop there, but will probe not only what was hidden in the darkness of night, but what was hidden in the darkness of the mind of man. Intentions will be sought out, and sincerity or lack of it will come to light.

But the Quran does not stop with this fact. It than goes on to say:

"...neither will he have any MIGHT nor will he find any HELPER."

Why this statement? A single glance at the verse will most likely fail to reach the profound nature of justice it actually conveys. Pay close attention to the two emphasized words, and think about them for a minute. What do they convey?

In order to demonstrate the power of the Quran, I find no better description of the reason for the choice of words in this particular verse than the words of Ameen Ahsan Islahi (R):

"Perhaps, the main reason that justice continues to elude us in this world is that PEOPLE OF POWER AND GOOD CONNECTIONS always manage to get away with the crimes they commit. On the Last Day, a person shall neither have any power nor shall he find any helper to turn towards in order to have the game turned into his favor. THUS, AN ENVIRONMENT PERFECTLY SUITABLE FOR SHEER JUSTICE WILL BE ESTABLISHED AND EACH PERSON WILL BE JUDGED ON AN INDIVIDUAL BASIS."

It is here that the Quran uses might in the context of people of power, and helper in the context of people with good connections. CAN ONE THINK OF ANY OTHER WAY WHICH IS USED TO SUBVERT JUSTICE THAN THROUGH WHAT IS STATED IN THIS SHORT VERSE? Notice how the Quran is SO COMPLETE in its description, that it seals off every corner for an individual to escape.

Another example of the Quran's power of brevity lies in its ability to capture a real sense of bliss:

"whoever [among you] follows My guidance, shall neither have any fear [for his future] nor any remorse [for his past]."

Surah Baqarah, verse 38,
Translated by Moiz Amjad, www.understanding-islam.com

Most translations for the above verse translate this phrase as:

"shall neither fear nor grieve."

The actual implications of this statement are missed, because the translator fails to appreciate the suppression that is so heavily used by the Quran, and which is part and parcel of the speech of the pre-Islamic Arabs.

When this style of brevity is realized, than the following implication, as stated by Moiz Amjad, is noticed:

"This is a phrase used in the Qur'an for the everlasting bliss of the life hereafter. A close look at this phrase shows that in just a few words, the Qur'an has comprehensively described the eternal bliss that shall be bestowed upon those who succeed in the test of this world. 'FEAR OF THE FUTURE' and 'REMORSE OF THE PAST' is a permanent feature of every person's life in this world. In the hereafter, however, this feature shall be removed and man shall then be able to enjoy his present to the utmost."

Or as his mentor Javed Ghamidi states:

"The Qur’an specifically uses these words to describe Paradise. It is a place where man will be free from any fear of the future and any regret of the past. The words KHAWF and HUZN used by the Qur’an refer to this very aspect: the word KHAWF is used for some danger that a person expects to befall him and the word HUZN is used for some loss of the present or the past. Contrary to the life of Paradise, the life of this world is nothing but fears of the future and regrets of the past."

Real Islam as Represented by the Holy Kaaba

2006-01-09T07:32:00.000-08:00

"And [do as you have been ordained. Thus, whether in journeys] from wherever you may depart [and whatever may your destination be], turn your face towards the Masjid al-Haraam [during your prayers]. And [under normal circumstances,] wherever you are [stationed], turn your faces towards it. [This must be stressed,] so that these [rejecting] people do not have anything to say against you [in this regard] - as for the unjust among them [they would not stop in their criticisms], do not fear them, fear Me; and so that, I should complete my favor upon you; and so that you be guided [to the prescribed mode of Abrahamic worship]."

(Surah Baqarah, 150-152
translated by Moiz Amjad, www.understanding-islam.com)

The following command to face the Qibla has been made three times in the section where the verse has been placed according to the command of God Almighty. The first mention of this directive is made in verse 144, when the Almighty says to his Beloved Prophet (S):

"[Prophet,] We have been watching your face turning towards the skies [in anticipation of this directive]. So, We have decided to turn you towards the Qiblah, which you desire. Therefore, [O Prophet,] now [for your prayers] turn your face towards the Masjid Al-Haraam. And wherever you are, turn your faces towards it."

Mutsansir Mir points out that the actual words of the Quran is akin to "We have seen your face IN THE SKIES." This shows that the Prophet (S) was in fact turning his face to the skies so much in prayer with the hope that God Almighty would restore the qiblah to the ORIGINAL house that Ibraheem (AS) established for this purpose, it was as if his (S) face was IN the heavens.

The verses under discussion are preceded by the story of how the Kaaba was built, which give weight to this anticipation of the son of Abdullah (S). In fact, this discussion is made in the context of the Bani Israel hiding the truth regarding the matter of God's promise to Ibraheem (AS), through his son Ishmael (AS). The scribes of the Bani Israel, because of their jealousy, distorted the Old Testament to hide this fact. But despite these corruptions, the remnants of this truth can clearly be seen. The fact that the child to be sacrificed was the 'first-born', and Isaac (AS) never held this title, is clear in the Old Testament. The Book of the Israelites refer to the wandering of Hajar and her child in the wasteland of Beersheba. According to the timing of the OT, Ishmael (AS) was at least 13 years old at the time. YET, THE DESCRIPTIONS OF THIS WANDERING ARE THAT OF A WOMAN WORRIED FOR THE BABY ON HER SHOULDERS. How can the scribes of the Old Testament claim to be faithful when they argue that Hajar (AS) and Ishmael (AS) were settled in Beersheba by Ibraheem (AS) because the jealousy of Sarah, who had just bore Isaac (AS)? Ishmael (AS) was at least a teen by than, and there is no way possible this teen could be placed on the shoulder of Hajar (AS), and carried around? The OT scribes did not fear God, such that they slandered Ibraheem (AS) (God forbid). Books can, and have been written, which describe these corruptions to the finest detail. But that is a different discussion.

The reality is the significance of the land where the Kaaba was built. ABRAHAM (AS) HAD SETTLED HIS WIFE AND CHILD IN THE VALLEY OF PARAN BY THE COMMAND OF GOD to test him. He did not lose hope that God would not protect them, and neither did his Blessed Wife (AS). God fulfilled this promise by providing the two water, and He, the Generous, gathered people around them. When Ishmael (AS) attained the age where a child was becoming a man, God had showed Ibraheem (AS) a vision that he would be sacrificing his own 'son'. Ibraheem (AS) returned to thie valley. How difficult the test, considering the age of Ibraheem (AS)! How difficult the test considering he (AS) had no legacy to carry on his spiritual legacy!

But the reality OF THE VISION WAS DIFFERENT and the implications not realized. God Almighty had another plan. The vision of Prophets (AS) are often in symbolic form, as the story of Yusuf (AS) illustrates. When something was offered for sacrifice to God Almighty, according to the Old Testament, the offering was considered as being 'before the Lord'. When the Levite priest was dedicated to maintain the altar of God, the rites of sacrifice was performed symbolically on him. He thus became known as one who lived 'before the Lord'. Not only that, this symbolic expression was performed in a communal setting with the Levites donning the 'garb of ihram', and the OT describes this as "waves of offering". Take a look at a helicopter view of the Kaaba during hajj, and notice how the tawaaf of countless slaves of God resemble wave upon wave of offerings before Allah.

Ibraheem's (AS) vision was symbolic and it meant that his son, Ishmael (AS) would be dedicated to the FIRST HOUSE OF THE LORD ESTABLISHED FOR MANKIND, the KAABA, the original Qiblah. This is why Ibraheem (AS), in the Old Testament, uses the phrase, "So that he (Ishmael (AS)) may live before thee", upon hearing the blessings of the Almighty that would fall upon him. Despite the Bani Israel attempting to dilute the truth by distorting the time this statement was made, the reality is evident. It was the Kaaba that the light of TAWHEED WOULD BE COMMEMORATED. This is precisely that we find today in the OT the commands of tawaaf around the altar dedicated for offerings to the Lord. All of these rites of the HAJJ are manifestations of the very essence of Tawheed, i.e. sacrifice. THE MAIN ALTAR IS AND HAS ALWAYS BEEN THE KAABA.

After establishing the truth of this matter, the Holy Book than begins its discussion on the Muslims being commanded to 'turn to the qiblah' in prayer.

In the first verse quoted, emphasis has FIRST been made to face the qibla when a person has set out on a journey and is in a state of TRAVEL. This is followed by the command to face the qiblah during prayer when one is in NORMAL circumstances. This structure reveals a beautiful example of how the arrangement of the Quran is essential in it's interpretation. The reason travelling has been mentioned first is because it is an exceptional circumstance. The Quran, in order to emphasize the significance of the matter of facing the qibla, points to a condition where the directive is more difficult ot follow.

The directive is than followed by the REASON the Quran holds the turning of the qibla during prayers as significant. This point MUST BE DWELLED UPON ESPECIALLY DURING THIS TIME OF HAJJ. The Quran has given the following reasons:

1. "[This must be stressed,] so that these [rejecting] people do not have anything to say against you [in this regard] - as for the unjust among them [they would not stop in their criticisms], do not fear them, fear Me"

The Quran prior to this verse had spoken directly about the disputes among the Jews and Christians in regards to their qiblah. It is because of their carelessness regarding the qiblah that the Quran states in unequivacol terms that the Muslims must not be like them in this regard. If God Almighty has criticized the ahl-kitab for their negligence in their following the covenant of God, the Muslims themselves must not fall into the same mode of behavior.

As Moiz Amjad has stated:

"Just as the Qur'an has implicitly criticized the Israelites and the Christians for their carelessness regarding their Qiblah, it does not want the Muslims to be criticized for their carelessness relating to their Qiblah."

After stating this point, the Almighty than makes parenthetical remark that the Muslims should not heed the criticisms of the unjust Jews in Christians in this matter that will naturally result, because they are simply bent on aggressive behavior because of their JEALOUSY. Further, the Quran engenders the proper psychological attitude of a believer when he turns for prayer. The fear of God MUST BE THE DRIVING FORCE IN HIS BEHAVIOR, and he must keep this in mind.

2. "and so that, I should complete my favor upon you;"

The following statement refers to the completion of God's favor upon the descendants of Ibraheem (AS). This was the fulfillment of the dua made by Ibraheem (AS) and his son Ishmael (AS) in verse 128:

"Our Lord, make us completely obedient to Yourself and raise a group from our progeny that is completely obedient to You and teach us [the methods of] our worship and accept our repentance [with Your mercy], indeed You accept repentance [of the true heart], are eternally merciful [upon the obedient]. Our Lord, raise among them, from among themselves, a messenger, who reads out Your versesto them - gives them knowledge of Al-Kitaab and Al-Hikmah - and [thereby] cleanses them. You, indeed, are the Mighty, the Wise". (128 - 129)

Moiz Amjad has beautifully stated:

"The referred 'favor' is the one related to raising an "obedient group" from among the progeny of Ishmael (pbuh), as was entailed in the supplication of Abraham and Ishmael (pbut) mentioned in verse 128 of this Surah. The role of the Ka`bah - as a common Qiblah - in the subsequent formation, strengthening and unity of the "obedient group" from among the Ishmaelites is obvious and requires no elaboration."

3. "and so that you be guided [to the prescribed mode of Abrahamic worship]."

To quote Moiz Amjad once again:

"Another request in the supplication of Abraham and Ishmael was "and teach us [the methods of] our worship" (Al-Baqarah 2: 128). The third reason given for the stress in facing the Ka`bah is that it is a part of God's guiding the progeny of Abraham and Ishmael (pbut) to the correct and the prescribed mode of His worship."

The turning towards the qiblah is no insignificant matter. The mission of the son of Ibraheem (AS), Muhammad "Mustapha", was to restore the legacy of Ibraheem (AS). The ahl-kitaab has distorted it beyond recognition, and the history of the Israelites testify to the idolatry they had fallen into. One of the very reasons of the turning of the qiblah back to Mecca is that it signified that the transfer of leadership of mankind would be given to the nation of Ishmael (AS). As Jesus (AS) prophesized in the New Testament, when speaking to the Pharisees:

"Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation [stress added] bringing forth the fruits thereof."

(KJV, Matt, XXI: 41-43)

Muhammad (S) has restored to Abrahamic faith to its true form, and there is nothing the People of the Book can do to hide this fact. A Muslim must keep these reasons before his/her self, when hearing the call of adhan. When a Muslim prays, his direction is no insignificant matter. Holding the reality of the Kaaba in his/her mind and heart, his/her prayer becomes the embodiment of perfection. He'she realizes that it was there, on the hill of Marwah, which the scribes of Israel distorted to Moriah, that Ibraheem (AS) took his son to fulfill the dream.

"They both submitted, and he put his forehead down (to sacrifice him)."

When a Muslim lays his head down in sujood like Ishmael (AS), let him remember this ideal of obedience and love. When a Muslim proclaims the perfection of His Lord, let him keep the exemplary attitude of that Father and Son in his heart. Let him keep alive the tradition of the "Imam of Mankind", like Muhammad ibn Abdullah (S) did. It is no coincidence that the very beginning dua that Muhammad (S) use to recite in his prayer was the dua, recorded by the Quran, that Ibraheem (AS) use to invoke when calling upon Allah. It is precisely why Muhammad ibn Abdullah taught the Muslims to finish their prayers with the durood. The ideal of Ibraheem (AS) comes once again in the mind of the Muslim. Ibraheem (AS) obedience is mentioned in the beginning of his prayer and at the end of his prayer. This is precisely the culmination of that promise to Ibraheem (AS), as recorded in the OT:

"And the angel of the LORD called unto Abraham out of heaven the second time,

And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only [son]:

That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which [is] upon the sea shore; and thy seed shall possess the gate of his enemies;

And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice."

(Genesis 22:15-18)

Pay significant attention to the last prase, "because thou hast obeyed my voice."
This is the exact phrase that is recounted in the Quran. The Muslims is one whom, when God commands, he says:

"We hear, and we obey."

If one ever gets to perform the hajj, and you make the chant of talbiya, REMEMBERthe response of "Father of the Glorious Tradition of Tawheed" to the command of his Lord:

"And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here [am] I."

(Genesis 22:11)

This bold phrase is precisely the same meaning as LABBAIK. Like the Imam of Mankind, one is answering the call of his Lord, and reviving that glorious idea of obedience, which reached its perfection in the event of sacrifice, i.e. the perfect response to the truth of Tawheed.

If one cannot perform hajj, perform the qurbani. But do not just give money and forget. REMEMBER what this act signifies. You are symbolically expressing your gratitude to Allah for what happened on that day, and further, you also are proclaiming that if God grants a person the oppurtunity to lay down his life for the truth, than just like Ibraheem (AS) and Ishmael (AS), one will fulfill this duty. And just as one witnesses the uncountable blessings that occurred because of this event, one must REMEMBER that by laying down one's life in the Lord's cause, God will bless him with unimaginable blessings. When you pray, remember this.

As God Almighty says immediately after the command to face the qiblah:

"Just as [for the same reasons,] We have raised in you, from among yourselves, a messenger, who reads out Our verses to you and, thereby, cleanses you and [for this purpose,] gives you the knowledge of Al-Kitaab and Al-Hikmah and, thus, teaches you that, which you were yet unaware of. Therefore, [being grateful for my great favor upon you,] REMEMER ME, I SHALL REMEMBER YOU [in return], REMAIN THANKFUL TO ME AND DO NOT ACT UNGRATEFULLY TOWARDS ME."

(Surah Baqarah, 150 - 152)

Moses (AS) and a Lady (AS)

2006-01-07T07:21:00.000-08:00

"O my Lord! truly am I in need of any whatever good that Thou dost send me!"

The following prayer was recited by Moses (AS), as he proceeded to the shade after helping two women obtain water for their flock. According to Surah Qasas, the Noble Soul, despite his fatigue, noticed the two women not being able to fulfill the needs of their father's animals because of the other beduoin men filling the bellies of their flocks with water from the pond. The chivalry of the Prophets of God know no bounds. Even when faced with their own hardship, they cannot bear to see those who need help, hurt.

The ladies did not forget this deed, for later on the Quran says:

"Said one of them: "O my (dear) father! engage him on wages: truly the best of men for thee to employ is the (man) who is strong and trustworthy."

How abiding is the impression of character!

After accomplishing this task, Moses (AS) went back to rest under the tree, making the beautiful prayer above. Moses (AS) recognized the need for the bounties of Allah, Most High, and made an indirect address to Allah to send him anything that may be of benefit in his tired state.

Notice the response of the Almighty:

Afterwards one of the (damsels) came (back) to him, WALKING BASHFULLY. She said: "My father invites thee that he may reward thee for having watered (our flocks) for us."

Why all of the sudden bashful, when before that, the two were very forward in their talk to Moses (AS)? The Quran says prior:

They said: "We cannot water (our flocks) until the shepherds take back (their flocks): And our father is a very old man."

Who would have expected that besides the thirst of Moses (AS) being quenched by God Almighty, He would turn the heart of one of the woman towards Moses (AS)? In my view, the daughter that gave advice to her father, besides perceiving Moses (AS) outstanding qualities, had started to become attracted to him. The Quran seems to indicate this by expressing what seems to be anxiousness in having him be employed. In fact, these were first words to come out of her mouth after Moses (AS) recounted the whole story regarding what had happened in Egypt, as recorded by the Quran.

Moses' (AS) beautiful dua is recounted in the Quran to this very day. It is truly a precious gift.

"O Our Lord, We are in need of whatever good Thou send to us!"

Quran's Uniqueness in Terms of Law

2005-12-08T06:21:00.000-08:00

"Believers [always bear in mind the true spirit of faithfulness with God, in adhering to His laws. Remember that to preserve the sanctity of life] Qisaas is prescribed upon you for victims of murder. If the murderer is a free man, then the same free man [should be punished], if he is a slave then the same slave and if the murderer is a woman, then the same woman [should be punished]. [This should be your Law,] but whoever is granted some forgiveness by his brother, then it is incumbent upon him to follow the customary [Diyah] and to gracefully remit to him the due.

This is an allowance from your Lord and His mercy [upon you. You must not take undue advantage from it. Remember that] whoever transgresses [in the implementation of this law] even after this [allowance], he shall then face an extremely painful punishment. And [the law of] Qisas is source of life for you, O people bestowed with understanding, so that you live your lives within the prescribed limits."

(Surah Baqarah 178 - 179, translated by Moiz Amjad)

It is often asserted within various circles that the Quran is essentially un-explanatory. The traditionalist attempts to hurdle over this ‘barrier’, through hadeeth which have been passed down through certain chains. These hadeeth may be attributed to the Prophet (S), His Companions (R), or the Righteous Forebears otherwise known as the Salaf. The fallacy of this opinion lies in the fact that the Quran, by the very nature of its transmission, is more authentic than any hadeeth. It is more a proof of the position of the Prophet and His Companions on ANY GIVEN MATTER than any hadeeth ever can be. Muslims often accept hadeeth that are so obvious in their content contradictory to the Quran, under the mis-guided notion that the one who narrated the hadeeth understands the Quran better. Often times Muslims accept interpretations of the Quran based upon hadeeth to support a sectarian viewpoint, while the CONTEXT OF THE QURAN CLEARLY NEGATES THE interpretation.

The modernist on the other hand often argues that the Quran should not be taken literally, but with ONLY its purpose in mind. It is common among the learned circles today to argue that the Divine Will cannot be known because of its transcendental nature, and any interpretation one has regarding the Holy Text is simply a human understanding, and imperfect. Though the modernist is right in that that human understanding is not perfect, he is wrong in that this does not in any way imply that one cannot obtain a correct understanding in a particular matter. One of the biggest proponents of this idea is Khaled Abou Al-Fadl. A clear example of is his interpretation of the cutting of the ‘hands’ of the thief as metaphoric. Without getting into the nature of this directive, one can very well see the point. Even the common person consistently propounds the notion that each verse has an infinite number of meanings. Haqq has been replaced by the 'art' of interpretation. The Quran is turned into a book of poetry, far from its very nature, i.e. that of REVELATION. The modernist position, in its extreme form, leads to a form of nihilism.

Such a position in its various forms strikes at the very CANDID proclamations of the Divine Book that its laws are precise, and clear in meaning. Considering that the Quran refers to itself as the FURQAN, i.e. the distinguisher of the true from the false, both the traditionalist position and the modernist position are DIAMETRICALLY opposed to the Quran.

Why the above verse?

The following verse has been quoted to show how PRECISE the Quran is when it chooses its words regarding law and at the same time taking into account the very purpose the LAW is meant to establish. In other words, it becomes abundantly clear how well the Quran maintains the LETTER as well as the SPIRIT of the law. As far as the addressing the spiritual aspect, the Quran reveals itself as remarkably UNIQUE the from any civil code produced by men.

Analysing the verse

“Believers!”

The Quranic law already engenders the basic attitude the one who has chosen to submit to it must have. The implication of this word is including in the translation of Moiz Amjad, when he writes “always bear in mind the true spirit of faithfulness with God, in adhering to His laws”. This faithfulness establishes SINCERITY towards the commands of God, which strike at any hypocrisy when it comes to his laws. The Quran, through this one word, recognizes how important the psychological attitude is in respect to men implementing the haqq. It is not sufficient to reveal a law, and expect the world to live in harmony. Men must always strive to maintain a proper relationship with the Divine Law.

“Qisaas is prescribed upon you for victims of murder”

1. Qisaas may be defined as EQUAL retaliation for a harm done by another. The choice of this word reveals the precise nature of the Quran. Qisaas or retaliation is NOT REVENGE, and the intentions of the two are FAR APART. Revenge has connotations of an imbalanced emotional involvement, which leads to the commission of excess. Qisaas is on the other hand tempered with REASON.

2. The words ‘prescribed upon you’, is obviously related to the communal society. Thus, it is the purpose of the state to ENSURE that the perpetrators be brought to justice.

3. In the same portion of the verse, the Quran says that Qisaas is prescribed for the VICTIM of the murder. A dead person can in no way obtain the right he has lost, so the Almighty has taken it upon himself to ensure that punishment still be enforced.

“If the murderer is a free man, then the same free man [should be punished], if he is a slave then the same slave and if the murderer is a woman, then the same woman [should be punished].”

The following verse exemplifies the reality of justice. In pre-Islamic Arabian society, if a slave murdered somebody from a particular tribe, that tribe would take revenge not only by killing the slave, but a free person as well. They would commit an excess in revenge. This often led to tribal conflicts throughout the ages, and enmity continued forever. This was the case with the Aws and Khazraj before the coming of Islam.

“You were on the brink of fire, and Allah saved you.”

The following verse ABOLISHES once an for all any inequality in the implementation of justice. Further, one should notice the order in which the Quran has established this inequality. The free man has been mentioned first to show that in the implementation of law, class distinction means nothing. The slave is than mentioned to show that even the lack of education of a person does not justify a person taking another’s life. When the Quran mentions the punishment for zina FOR A SLAVE, it has reduced the hudood to half the lashes of the free-man because of the circumstances involved. Yet, when it comes to the sanctity of life, the Quran in no way considers these circumstances as a justification to leave him with a lesser punishment. The last mentioned person is that of the woman. Often times, emotion gets in the way of the implementation of justice, but here once again the Quran strikes a blow to an obstacle in the way of haqq. This is precisely why the Quran mentions the woman before the man in the implementation of the punishment regarding zina. Most scholars assert that the Quran has mentioned woman, because they play more of a role of the man in letting the act happen. This position is baseless primarily on the grounds that the Quran has in the very verse stipulated equal punishment for the two. The reason for women being mentioned first is that one should not let emotions prevent men from inflicting God’s decree on the guilty party. This is precisely why Muhammad (S) said in response to people trying to lessen the punishment of a noble lady who committed theft:

“If Fatima (R), the daughter of Muhammad, committed theft, he would have cut her hand off.”

This statement abolished both family ties, and gender ties when it comes to the hudood of God Almighty.

[This should be your Law,] but whoever is granted some forgiveness by his brother, then it is incumbent upon him to follow the customary [Diyah] and to gracefully remit to him the due.

The Quran has tempered justice with MERCY. The Almighty has granted an exception to the qisaas if the relatives of the deceased have decided to forgive the criminal. In order to fulfill this forgiveness, the Quran requires that the perpetrator pay Diya. The Quran has stipulated that one MUST pay diya irrespective of whether the heirs may desire it or not. This is meant to abolish any hesitation the heir may have in not accepting the diya, under the mistaken notion that he would be triviliazing the loss of his kin by putting a price on it. The diya is meant to passify the heir to some extent, though not absolutely. Notice how very beautifully the Quran also takes into account the emotions of the parties concerned.

This payment of diya further engenders in the CRIMINAL, through the words 'gracefully remit to him the due", that the heir has done him an act of nobility, and that further he must act appropriately and gracefully paying the diya for this kindness. One should also note that the Quran uses the term 'his brother’. This would engender in any person not devoid of goodness in his heart to act with a sense of shame and humility for the wrong he has committed to the heirs of the victim. The phrase is also meant to ensure that the act of grace is not abused.

Ameen Ahsan Islahi points out in his Tadabarul Quran, as translated by Shehzad Saleem:

“The directive of paying Diyat with kindness has been given because in that period in Arabia Diyat was generally not given in the form of cash; it was paid in kind or in the form of animals. Therefore, if the payers of Diyat had any ill-intention in their hearts, they could defraud the receiving party. It is easily possible in case of camels and goats or dates and other grains to pay Diyat as far as the agreed quantity and weight is concerned, disregarding their quality and nature. This would amount to ignoring the favour done by the aggrieved party by forgiving the murderer. Someone whose life had been left at the mercy of a person by the Shari‘ah had been forgiven by him and he had agreed to accept some wealth instead. This favour should be answered by a favour only, ie, the payment of Diyat should be done with such magnanimity and munificence that the heirs of the slain person should not feel that by accepting camels and goats in place of the life of a beloved they had committed a mistake or done something dishonourable.”

This is an allowance from your Lord and His mercy [upon you. You must not take undue advantage from it]. Remember that] whoever transgresses [in the implementation of this law] even after this [allowance], he shall then face an extremely painful punishment.

While the previous portion emphasized the following of the law PRIMARILY from the positive side, the Quran completes the law with the negative side. The Qisaas has primarily been decreed by God as an act of mercy, and one should not be under the impression that the qisaas has allowed him to escape punishment. He should in no way come under the apprehension that he will later perpetrate another injustice to the afflicted party. Further, as Islahi points out, the verse also warns the heirs of the murdered. They must not take undue advantage of the law and try and reap some short-term material reward through the diya, and once that is done, take revenge on the the one they have claimed to have forgiven. If either of the two parties believe that in doing so they can escape the punishment of God, they are gravely mistaken.

These two phrase engenders a psychological attitude within the individuals involved, through both goodness and warning.

And [the law of] Qisas is source of life for you, O people bestowed with understanding, so that you live your lives within the prescribed limits.

1. The following verse CLEARLY REVEALS HOW THE QURAN COMBINES BOTH THE LETTER AND THE SPIRIT OF ITS LAWS. By preserving the sanctity of life in one murder and further ensuring that those who would even consider perpetrating such heinous acts, after witnessing this implementation of justice, would not even think about carrying this act out, the Quran guarantees the life of every individual within society.

2. As Javed Ghamidi points out very eloquently:

“Here the Qur’an while specifically addressing people of intellect has stated the wisdom behind this law so that indifference, partiality, apathy and over-sympathy do not come in the way of implementing this law. Also, so that people being over-awed with emotions don’t become audacious enough to start philosophising and defending the criminal – what some people of current times have done.”

Notice particularly, that the verse itself does not simply include a directive, but the very philosophy behind the directive. The Quran is very profound in how it has framed its legal code, light years beyond any of the civil codes of men. When one wants to implement the directive of shareeah, one can only implement it by taking all these aspects into consideration.

Coherence of the Quran's arrangement

This verse immediately follows what is known as ayah-tul-Birr in surah Baqarah. This ayah is a comprehensive statement of the wisdom and ethical foundations of Islamic law. It refutes the notion that piety consists simply of turning one’s face towards east or west, revealing to the thinking Muslim that the very law it has revealed is meant to ensure these fundamental principles. Before ayah-tul-Birr, the discussion is focused on tawheed, which clearly shows that God is the source of all virtue. The basis of good begins with God, and ends with God. Immediately following the ayah of Qisas, begins a discussion on inheritance, and it is here that the Divine Book has ensured the right of wealth of certain individuals whom were not receiving their due share.

What is the logical connection between the verse of qisaas and the verse of inheritance?

After recounting that the law of Islam is meant to achieve righteousness, the first manner in which the Quran realizes this is by ensuring that the sanctity of LIFE AND WEALTH of each individual is held sacred and protected. This is precisely why, according to Mustansir Mir, the Prophet (S) in countless narrations combined the two sanctities as fundamental rights of every Muslim. One should note that modern law proclaims its 'originality' in stating that these are the basic rights of every individual, and it is the government’s duty to protect them.

With this in mind, every Muslim should rid himself of any inferiority complex regarding the religion God has revealed to man.

Intellectual Liberation

2005-11-28T06:19:00.000-08:00

"Whoever performs ijtihad and errs will receive one reward. Whoever performs ijtihad and arrives at the correct answer gets double the reward."

As language develops over time, words begin to take on additional meanings. The above saying ascribed to the Prophet (S) includes a word that is no exception to the rule. The word 'Ijtihad' as it is used TODAY, refers exclusively to the process of making a LEGAL decision by those 'qualified' in interpreting the sources of law in Islam. The central point in this definition is the word 'qualified'. Qualified, according to those that propound this meaning of ijtihad, refers to one who possesses knowledge in all the 'necessary' sciences, including grammar, rhetoric, philosophy and theology. It is quite astonishing the conditions considering that if one were to examine the matter, not even the Companions themselves fulfilled these conditions!

When one strips one's self from this historical baggage, it becomes abundantly clear that there is NO INDICATION WHATSOEVER within the hadeeth itself to confine 'ijtihad' to a meaning other than its literal meaning. Ijtihad in its literal sense, and as used by the Prophet (S) and His Companions (R), refers to the EXERTION made by an INDIVIDUAL in his pursuit to make the best possible judgement, whether for himself or another. One should note that the KEY ELEMENT in this understanding is that of exertion, or struggle by the individual.

Though this change may be subtle, its implication is profound. Fear is the ultimate IMPEDIMENT in preventing action by an individual. The following hadeeth, if interpreted correctly, exemplifies the prophetic realization of this phenomenon. Muhammad (S) is teaching the Muslim that he should not HESITATE in exerting himself in determining the truth, because even if he is WRONG, God will reward him. What other religion treasures the use of reason so much that it would reward man even if reason fails, AS LONG as that man makes a sincere effort?

"And those who strive in Our (cause), We will certainly guide them to our Paths: For verily Allah is with those who do right." (Surah Ankaboot)

Man is often scared or even intimidated to pursue what he believes may be correct, despite what OTHER PEOPLE CLAIM. It is because of this FALSE CONCEPTION he holds, that he would rather follow men blindly like sheep, than find the truth for himself. The Muslim world is stuck in a world of imitation, following either the traditionalist or modernist. They are stuck between these two gods, and in their eyes have no other choice. The first step towards the liberation from false gods is to liberate one's self intellectually. It is because of this fact that ijtihad should never be construed as a simple legal issue. One must never surrender one's mind, especially when it comes to salvation.

This is precisely why God Almighty in surah Baqarah, before even initiating his discussion of shareeah, warns men of a FALSE ATTACHMENT to men, who themselves will disown their followers on the Day of Judgement:

"At that time when those who were followed will disown their followers and will face punishment and the ties which now unite them will suddenly break asunder and those who followed them will say: ‘Could we but live again, we would disown them as they have now disowned us’. Thus will God show them their own deeds as longings and they shall never be able to emerge from the Fire."

It is precisely why the next verses say:

People! Eat of what is lawful and wholesome on the earth and do not walk in Satan’s footsteps, for he is your open enemy. He only entices you to sin and lewdness, and to ascribe to God what you know not.

(Surah Baqarah, verses 166-169, translated by Shehzad Saleem)

Notice also the Quran's use of "EAT OF WHAT is lawful and wholesome". It is a blow at any HESITATION MEN SHOULD HAVE UNDER THE PRETENCES OF MEN, EVEN THOSE PRETENCES MADE IN THE NAME OF RELIGION. Allah has forbidden what is wrong and unhealthy for men, and whatever these people claim are wrong and unwholesome are nothing but lies.

The Movement of the Quran in Light of the Verse of Polygamy

2005-11-08T06:19:00.000-08:00

The trend among Muslims today is either blind traditionalism or outright rejection. The reason that Muslims fall within these two camps is that they have failed to appreciate the reformation of Muhammad (S) in the proper context. The conservative section will be ready to support anything that is found mention in the Quran, without giving proper weight to the context a verse was revealed in, nor the environment God was reforming through his Noble Prophet Muhammad (S). A typical example of this is their consistent chant of phrase 'Marry women of your choice, two three or four" as an absolute justification of polygamy. When a Muslim raises an attitude of caution in regards to this statement, he is labelled as a person influenced by the liberal society of the West. The Muslim is then assaulted with a series of facts proving how bad a women is treated in the Western society, as if looking at the faults of others justifies the 'Muslim' position. On the other side of the spectrum, a Muslim, totally appalled at the culture he is raised in, may end up rejecting the very religion that was ordained by God, arguing that the Almighty could not have revealed injustice. Though he is correct in that God does not decree injustice, he is incorrect in asserting that the culture he is raised in defines Islam. Whatever position a person chooses actually reveals a gross misunderstanding of the Quranic phenomenon. The analysis that follows is a demonstration of why the Quran was so successful in reforming a society, at the same time, it reveals the weaknesses that are apparent in the approaches of the scholars who have never given weight to the Quran ITSELF.

THE VERSE OF POLYGAMY

Polygamy is one of the hot topics of debate involving the Muslims. While most scholars use verse 3 of Sura Nisa in order to support polygamy, the actual context of the verse of the Quran is in regards to the treatment of the orphans.

"If ye fear that ye shall not be able to deal justly with the ORPHANS, Marry WOMEN of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice." (Surah Nisa, verse 3)

Besides this verse being used to justify polygamy, the scholars argue that the women in the above verse, are the orphan girls. The natural conclusion to this argument is that men can marry women whom are minors.

The problem with this argument is that it reveals a serious flaw in the understanding of Islam, even by the learned. When the classical Arabic language is ignored in interpretation and Quranic directives are divorced from their context in favor of TRADITION, the understanding of revelation as a driving force behind the upliftment of society is totally missed.

1.

What is the correct meaning of the verse?

According to classical Arabic, the word used for orphan, 'yataama', is NOT GENDER specific. Everytime it is mentioned in the Quran, it is used in this specific sense. To argue that the one being referred to, in the context of marriage, is the orphan girls is in fact, not justified at all. Further, the claim of the scholars that identify these 'nisa' as the oprhan girls cannot be substantiated from the language point of view.

The word 'nisa' is never used in Arabic for a minor and it is always in the context of adult women. In fact, as Moiz Amjad points out, this is further substantiated by verse 6, when it says:

"Keep testing these orphans till the time THAT THEY REACH THE AGE OF MARRIAGE... (Al-Nisaa 4: 6)"

It becomes abundantly clear that if these orphans are marriageable and they constitute women, than the Quran would not have specified the age to which they would be handed back their wealth with the words when "they reach the age of marriage".

Thus, we have two clues to whom these "Nisa" are. It is obvious that they refer to the adult women, but is the Quran using women in a general or specific sense? The "Nisa" being spoken of are in fact the MOTHERS OF THE OPRHANS whom have lost their fathers. IN FACT, THIS IS PROVEN CONCLUSIVE WHEN ONE CONSULTS THE ARABIC DICTIONARIES. The orphan, according to the classical Arabic, does not refer solely to the one who has lost BOTH parents, but includes the one who has lost ONLY HIS/HER FATHER.

What the Quran is actually saying is that if the Muslim male feels that he may do injustice to the orphan that he has decided to take under his care, than he should consider marrying the mother of the orphan. This would create a deeper attachment to the child by solidifying the relationship emotionally. Also, marrying the mother would further safeguard the interests of the child because she would look out for the best interests of the child.

This is further substantiated by the context which leads us to point 2.

2.

Why would one fear doing injustice to an orphan?

In pre-Islamic times, people would take the 'responsibility' of the orphan on their shoulders, because that orphan was to inherit the wealth of his father. They would then usurp this wealth through various means. This is clearly alluded to in the preceding verse of the Quran, when it says in surah Nisa, verse 2:

"To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your own. For this is indeed a great sin."

This verse introduces the whole issue of 'polygamy'. Further, the next verse after polygamy says:

"And give the women (on marriage) their MEHR as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer."

One may argue, why does the Quran refer to the MEHR in a case involving the welfare of orphans? The Almighty, in this particular verse, is correcting the notion that may occur in the mind of the man who is marrying the mother of the orphan. One should not think that it is purely a favor the male is doing to the woman by marrying her, that he has to forgo what is her right, i.e. the mehr. He is to enter into marriage with honor and nobility. Thus, we see how radically the Quranic law engenders a psychological transformation in the man, especially in regards to the weak and oppressed in society. In fact, this transformation resulted in the Companions becoming so cautious in how they dealt with orphans that they even refused mixing their food when cooking with the food they were preparing for the orphans, fearing to even take a morsel from these poor souls. The Most Merciful in lieu of this revealed the verse 6 striking a delicate balance in the implementation of justice:

"Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account."

The Quran says that what they are doing, i.e. their rigidity that they ahve placed upon themselves though may be noble, they do not need to go to extremes. The orphans are their brothers, and God knows that they are doing what is in the best interest of them. They should treat them as part of the family, and not be so rigorous that it makes it a difficulty. If the people taking care of the orphan is poor, they should not make it so difficult that they do not partake in the property that the orphan stands to inherit. But this partaking of the wealth MUST be just and reasonable. The primary purpose is that they secure the financial future of the orphan. The Quran says that for those that are well-off, they should not take anything as renumeration from the orphan once he has become mature enough to handle his wealth. This is a clear example of how balanced and refined the Quranic law is. It establishes the best for BOTH parties involved.

3.

What is the point of bringing up this verse in the context of the Quranic reformation?

The following linguistical study and contextual analysis of the Quran reveals the actual movement of the Quranic directives. The Almighty was reforming a society to a more just and merciful social order TAKING INTO CONSIDERATION CERTAIN NORMS OF SOCIETY. Islam makes no statement regarding the NATURE of polygamy, nor did it INTRODUCE the custom. The Quran was using an already existing custom to continue its move towards a more just social order. THUS, THE IMPETUS BEHIND THE DIRECTIVE IS PURELY MORAL. As a side note, the Quran clearly hints to the essentially monogamistic nature of the male and female in the creation of Adam and Eve. They were created for each other, and complement each other.

In the same manner the Quran used an already existing custom to move towards a more beneficial social order for the orphans, it did the same thing for slaves. The revelation laid down directives which would lead to the ultimate abolishment of slavery as a whole. It started with directives that would change the ATTITUDE Muslims had towards their fellow human beings. This is why the Prophet (S) forbade the use of "Ghulam" for slaves, and told his followers to start referring to them as "Brothers" and also encouraged the caretakers to share their food and clothing with them.
This ultimately culminated in the Quran giving the right to the slave to come to a contractual agreement with his master to secure his freedom. One should notice also that the Quran does not ignore the economic costs the master had to bare in purchasing and maintaining the slave. The slave and the master need to come up with a mutually agreed upon contract, which in turn would minimize the loss as much as possible.

This Quranic move towards emancipation can be seen to have embedded itself in the Companions when Umar (R), upon hearing of a certain governor in Egypt using his position to protect a kin who abused a normal citizen, got extremely angry proclaiming to the people, "We have not been sent to make free men slaves". He further punished the governor and his son, who committed the act through lashing.

4.

The importance of casual social relationships in creating a healthy society

When looking at the above, one should also be aware of how important the mutual affinity is with regards to the proper Islamic reformation. When dealing with orphans, the Quran advises the caretakers not to be rigid, and at the same time, establish relations with the orphan as if they are a member of their own family. They do not need to be so stringent as to separate their food from the orphan's food in fear of being unjust, but they should eat together and enjoy each other's company. In surah Maun, the Almighty says of those who reject the Day of Judgement, that they refuse to given even MAUN. As Ameen Ahsan Islahi points out, MAUN refers to items of ordinary usage that a neighbor may be borrow, such as utensils. This type of free relationship demonstrates an intimacy between members of society and is a sign of a healthy community.

5.

The formation of law by the State in light of the issue of polygamy

With this in mind, can a society whose principles are found on the Quran and sunnah restrict polygamy? It is often asserted by certain Muslims that by doing it, one would be forbidding what God has allowed. Muslims need to be careful when they attribute certain positions to Islam, when in fact, the Quran may not even support that position.
As shown above, the Quran was actually dealing with the SITUATION OF ORPHANS, not laying down any injunction regarding the NATURE of polygamy.

Polygamy is not an institution of shareeah, but was a custom practiced in the society God revealed the Quran in. With this in mind, it opens up the possibility that the state may in fact restrict polygamy. Whatever decision the state makes should be ina ccordance with the noble and decent norms of society, or what is called ma'ruf in the Quran. If it is not something practiced ALREADY in society, in my opinion, it should be refrained from. Certain things that also need consideration are if it is practiced in society as a means to alleviate injustice, should it be limited only to cases of orphans. In my opinion it would be a clear "no", because the Quran clearly states what it is for. If a Muslim finds himself in a situation where marrying a woman may alleviate the oppressed and weak in society, and FURTHER, THE LAW OF THE LAND ALLOWS IT, he may use this recourse. But this recourse should be weighed from all the various aspects. Can he find a single man to marry the woman? How would his original wife react to the situation? By adding one wife, will it upset the original family structure? Will the noble efforts of a man trying to alleviating the condition of an oppressed create miserable conditions for another person? In fact, this seems to be hinted in the above verse when it says:

"but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, TO PREVENT YOU FROM DOING INJUSTICE." (Surah Nisa, verse 3)"

The Quran clearly states that if the situation results in injustice to another party, than it should not be resorted to.

In the same spirit, one cannot argue on the basis of Islam that human rights charters that forbid men from taking slaves are against the shareeah. They are in fact, purely in accordance with shareeah and any Muslim supporting them is one showing a true understanding of the Divine Law.

The Universal Appeal of Islam

2005-10-28T06:17:00.000-07:00

'By the soul, and the proportions and orders given to it. And its enlightenment as to its wrong and its right.' [91:7-8]

Islam is the religion of fitrah, i.e. human nature, and morality according to the Quran is something INHERENT in the nature of man. So true is this fact that the Holy Book draws attention to it in order to convince humanity of the truth of the Day of Judgement. If the Quran did not believe that all men possess a realization of 'good' and 'evil', why would it consider using it as an example to draw attention to the accountability in the next life?

The misunderstanding by many that Islam defines morality reveals a fundamental flaw in thinking and correction regarding the role of revelation is necessary because it affects the way Muslims present their religion. Instead of appealing to human nature in presenting their religion, Muslims have presented Islam in so many different ways, including a political and economic ideology, totally divorcing Islam from its universal appeal and in fact, the manner in which is was presented by the Prophets (AS). They present Islam as acting from 'without', and not from within the depths of his soul. The point of revelation is not to enforce a 'system', but to complement the human personality. Revelation was sent to remind men of their ultimate destiny and to regulate all those components (i.e. emotions, passions, hedonism and reason according to Moiz Amjad), that make up a human being so that he can achieve harmony in life. Without revelation, men tend to fall into extreme, whether it is through his own reason or heart. History is a testimony to this. Those that tended to have extremely sensitive 'religious' feelings often fell into ascetism viewing the world as evil. While the good people went to monasteries and churches, the world was left to those interested only in pursuing their selfish ends at the expense of the weaker class. This attitude towards piety clouded their view regarding 'war' as a means to achieve a just social order. It is absolutely no coincidence that the remarks of the Quran regarding monasticism and monkery are made in the context of 'jihad'. Thus, revelation balanced their perspective on attaining piety and goodness. As opposed to those who left the world, there were those whose worldliness tended to make them oblivious to the plight of others. They failed to see that although most wealth is earned was the result of their own hands, much of what they earned could be rightfully attributed to forces that were not the result of their own effort. Those that weren't as selfish realized this and acknowledged that there must be some way in which they could express their gratitude. But they were in a state of confusion, what the Quran calls 'dalalah', on what should they spend, how much should they spend and so forth. They could not figure it out through their own mind and faculties, so God in His Infinite Mercy sent revelation to complement this natural urge and provide them with the most balanced way to spend. Even the divisions of zakat took into account the labor of the individual, with fields that were primarily watered by purely natural forces being subjected to more tax than fields that involved more labor-intensive work.

Without this recognition of human nature, this attitude of presenting Islam from a manner of 'without' has has gone to such extremes that piety is often presented by certain circles as an adoption of certain norms and practices that are part of a specific culture. Revelation as we see, deals with those UNIVERSAL values that are part and parcel of human nature. They give us practical rules that allow for the proper expression of these human values, without which life becomes a dis-integrated mess. Men emphasize one aspect of their personality without given due prominence to another. One of the greatest examples of Muhammad (S) is his balanced and purely integrated personality. Before Islam, we find that he (S) was actually quite 'introverted' seeking recourse to the caves outside Mecca to think about life and its mysteries. But as soon as revelation descended upon him, shattering his very being, it resulted in all the depth and dimension of his personality to shine through. His simplicity was complemented by a profound sense of self-respect. His quiet nature was complemented by his strength when he saw the hudood of Allah, Glorious is He, being violated. A personality so vast and powerful that it totally changed the course of world history, inlfuencing not only the desert Arabs, but Europe as well. It is not coincidence, besides being paradoxical, that the proclamation "Read" to the UNLETTERED Prophet gave birth to the 'empirical sciences' that has so heavily influenced the modern world.

To present Islam in contradiction to the fitra of man goes directly against the universal teachings of the Quran and the Prophet (S). When the Quran says to enjoin the MA'RUF and forbid the MUNKAR, these terms do not signify acts of shareeah but universally recognized principles of good and evil. We find in the Quran commands to pay the mehr in accordance with the MARUF, which in Arabic refer to the NOBLE TRADITIONS OF A SOCIETY. If a rich man pays a mehr to his wife not in accordance to what is seen as noble in his society, he is not fulfilling the spirit of the Quran. The Quran tells the man that if he desires to marry a widow, whose husband had just died, he may indicate his desire to marry her only by taking into account the MARUF, which also includes the sensitives of a people of a particular culture. The shareeah never defines this MAR'UF because the traditions and cultures of men are so diverse, but here we find the Quran's love of all those GOOD traditions that originate out of the good nature of man. We find the Prophet (S) and His Companions (R) praising the MARUF even before Islam. In fact, Muhammad (S) had marvelled upon hearing a verse of pre-Islamic hanif poet, who died right before the coming of Islam, and proclaimed to the effect, "By God, this man came to the door of Islam."

Diversity is one of the signs and marvels of God, indicating His Wisdom, Mercy, and Providence according to the Divine text. In fact, to go against it would be declaring war on nature. The Prophet (S) said to the effect that if somebody came and told you a mountain moved, you can believe it, but if somebody came and told you a man changed his nature, i.e. his fitra, never believe it. Men cannot win a war against their own self, and their is no way possible the Creator of man could reveal a Book that contradicts his nature. "Does God not know what He created? He is the Subtle, the Aware."

This is precisely why God Almighty says, "We never sent a Messenger, except from his own people." Because of the nature of the role of a Messenger in making the truth clear to the people he presents it to, God, the All-Knowing sent one who could relate to the experiences of them. Further, the Quran itself speaks in such a way that it appeals to the various levels of intellect that make up these people. The Holy Book says to the effect that "We have explained the Quran in various ways so that men may take heed." It possesses the simplicity to charm the villager, and at the same time, its words possess such depth that a scientist who has studied all the various disciplines that humanity has discovered throughout time can find in it knowledge to quench his thirst. It possesses such musical charm that the poet Labid, whose verse use to hang on the Ka'aba, renounced his poetry saying to the effect that he forgot all his poetry once he learned the Quran. The Quran appeals to the diverse taste of men, both aesthetic and rational, or 'mind and heart'.

Why Muhammad Iqbal (R) was who he is....

2005-10-26T06:14:00.000-07:00

‘But Satan whispered him (Adam): said he, O Adam! shall I show thee the tree of Eternity and the Kingdom that faileth not? And they both ate thereof, and their nakedness appeared to them, and they began to sew of the leaves of the garden to cover them, and Adam disobeyed his Lord, and went astray. Afterwards his Lord chose him for Himself, and was turned towards him, and guided him.’ (20:120-22).

The central idea here is to suggest life’s irresistible desire for a lasting dominion, an infinite career as a concrete individual. As a temporal being, fearing the termination of its career by death, the only course open to it is to achieve a kind of collective immortality by self-multiplication. The eating of the forbidden fruit of the tree of eternity is life’s resort to sex-differentiation by which it multiplies itself with a view to circumvent total extinction. It is as if life says to death: ‘If you sweep away one generation of living things, I will produce another’. The Qur’an rejects the phallic symbolism of ancient art, but suggests the original sexual act by the birth of the sense of shame disclosed in Adam’s anxiety to cover the nakedness of his body. Now to live is to possess a definite outline, a concrete individuality. It is in the concrete individuality, manifested in the countless varieties of living forms that the Ultimate Ego reveals the infinite wealth of His Being. Yet the emergence and multiplication of individualities, each fixing its gaze on the revelation of its own possibilities and seeking its own dominion, inevitably brings in its wake the awful struggle of ages.

‘Descend ye as enemies of one another’, says the Qur’an.

This mutual conflict of opposing individualities is the world-pain which both illuminates and darkens the temporal career of life. In the case of man in whom individuality deepens into personality, opening up possibilities of wrongdoing, the sense of the tragedy of life becomes much more acute. But the acceptance of selfhood as a form of life involves the acceptance of all the imperfections that flow from the finitude of selfhood. The Qur’an represents man as having accepted at his peril the trust of personality which the heavens, the earth, and the mountains refused to bear:

‘Verily We proposed to the heavens and to the earth and to the mountains to receive the "trust" but they refused the burden and they feared to receive it. Man undertook to bear it, but hath proved unjust, senseless!’ (33:72).

Shall we, then, say no or yes to the trust of personality with all its attendant ills?

True manhood, according to the Qur’an, consists in: ‘patience under ills and hardships’.

At the present stage of the evolution of selfhood, however, we cannot understand the full import of the discipline which the driving power of pain brings. Perhaps it hardens the self against a possible dissolution. But in asking the above question we are passing the boundaries of pure thought. This is the point where faith in the eventual triumph of goodness emerges as a religious doctrine.

‘God is equal to His purpose, but most men know it not’ (12:21).

- Muhammad Iqbal, "Reconstruction of Religious Thought in Islam"

Life is Eternal

2005-10-13T15:12:00.000-07:00

"He has made mercy binding upon Himself; He would, therefore, definitely gather you till the Day of Resurrection in which there is absolutely no doubt. But those, who have completely lost their souls shall not believe in it." (An'aam 12)

There is something curious in this verse that a normal glance fails to perceive. While the Holy Book does thunder its proclamations quite often, it also has a tendency to be quite subtle.

God's mention of the Hashr, or gathering on the Day of Judgement, is preceded by His statement regarding mercy. Considering the description of Qiyamah in the Quran, any normal, inquisitive reader may ask: What relation does God binding mercy on himself have to do with such a tremendous day? In fact, why has it been given precedence in this particular verse? The following are some points to note:

1. The Quran is arguing that the Day of Judgement originates out of the mercy of God. God, besides being Ar-Rahman according to the Quran, is Ar-Raheem. This attribute does not refer to the ACT and INTENSITY of mercy as signified by the word Ar-Rahman, but the PERPETUITY of mercy. Like the ocean whose waves continue to reach the shore, God's mercy continues forever. Death has no way to overcome the All-encompassing mercy of the Lord, and man's existence will continue to experience never-ending manifestations of this Rahmah. This is why the Quran in many instances, has drawn attention to the dead earth being revived by the rain from the heavens. Science has taught us that life itself adapts to the most extreme situations. Diving into the depths of the ocean to where even sunlight cannot reach, scientists encounter animals that do not rely on the sun for energy, but chemicals from the earth's interior. If there is anything evolution teaches, it is that life ultimately continues no matter the environment, no matter the conditions.

2. It is PRIMARILY to REWARD the good that the Day of Judgement has been set-up. In fact, one can rightfully argue that Qiyamah is the Day of FORGIVENESS and REWARD, and not the Day of Punishment. As the verse says, "But those, who have COMPLETELY LOST THEIR SOULS SHALL NOT BELIEVE IN IT." This is why God says in another place in the Quran that none enter hell except the ignomious, wretched. Not only is their forgiveness and reward on this Day, but it includes the RESTORATION of honor of those humiliated in this life. The Quran refers of the believers in this life encountering their persecutors on the Day of Judgement. God will grant the believers complete satisfaction, because perfect consolation is a must on this Day, by bringing their tormentors in this life before them, allowing the pious to speak words of 'revenge'.

3. After mentioning God's attributes, i.e. Ar-Rahman and Ar-Raheem, in surah Fatiha, the Lord mentions that He is the Sole Owner of the Day of Recompense. As Ameen Ahsan Islahi (R) points out, this clearly shows that justice is a manifestation of RAHMAH, and that in fact, mercy necessitates judgement. Denial of judgement in reality is denial of God's mercy. "And when the infant girl is questioned, for what sin was she buried alive."

4. Another interesting feature is that not only is there mention of the Almighty's mercy, but the description of it conveys a sense of majesty and awe. God, Glorious is He, who is not bound to anything or compelled by anyone, has chosen to BIND mercy to Himself, which in turns means He has made the Day of Judgement BINDING on Himself. What other more powerful way to express the inevitability of the Day than through these words?

How to Reform One's Self....

2005-09-23T15:10:00.000-07:00

"And ask him: Do you desire to reform yourself? Shall I show you the way to your Lord that you may become fearful of Him?"

The above verse was made by the Prophet Moses (AS) to the Pharoah. It encompasses in such few words the very methodology of all the Noble Souls that walked the earth for reforming and dveloping the human personality, i.e. tazkiyah. While every single injunction revealed by the Creator of man has been made with this purpose in mind, these commands can only bear fruit when an internal realization happens within the heart of man.

1. "Do you desire to reform yourself?"

This statement elaborates in a very direct way the only way the teachings of God will benefit anyone. There is nothing mystical in the question Moses (AS) posed to Pharoah and it strikes at the very heart of the matter. Imagine the surprise of king when he was presented in a very forward manner the question of reforming his self? It was meant as a shock, for Pharoah to look inward, because ONE MUST DESIRE TO REFORM ONE'S OWN SELF before the teachings of religion have any effect. Despite the fact that the revelation descended from the High Heavens through Gabriel (AS), the Noblest of angels, who is very close to the Lord of the Throne, it is not God's will that men benefit from it unless men realize the significance of their actions. And this realization can only come about with serious self-introspection. As the righteous sufis use to say:

"He who knows himself, knows His Lord."

2. "Shall I show you the way to your Lord that you may become fearful of him."

It is only with a realization of God's attributes does true reformation actual come about. By appreciating whom God is, man begins to change his character from the very core of his being. The flame of taqwa, or realization of one's responsibility before God, begins to burn and men start to walk in 'light' according to the Quran.

This is precisely what Iqbal (R) means when he says:

"The ‘I am’ which he seeketh,
Lieth beyond philosophy, beyond knowledge.
The plant that groweth only from the invisible soil of the heart of man,
Groweth not from a mere heap of clay!"

As opposed to external law which may perhaps prevent a person from doing wrong in PUBLIC, a realization of God's glory, mighty, mercy, and wisdom originates from the inside, and proceeds outward transforming the whole being a person such that he becomes conscious of his actions, whether in public or private. The Quran approaches law from this perspective, and this perspective alone.

3. The commands of God as related by the Prophets is for the purposes of realizing the attributes of God in one's life, such that one begins to become aware of the presence of God, i.e. taqwa.

a. The Quran speaks about giving to a beggar, despite anger. It also teaches that the true giver is one who never makes mention to the one whom He has given. The Quran ties the practical reality with its spiritual purpose. Getting angry at a beggar when he approaches you, simply because he approached you is in no way is conducive to benefitting one's own self. The realization that should come about, i.e. GOD HAS BEEN GRACIOUS TO ME, so let me be gracious to him, is prevented from bearing fruit by such an attitude. This is why the Quran further enjoins men that even when they cannot give, they should still speak a kind word to the beggar. The teachings of the Quran NEVER fail.

b. This is precisely the reason for performing dhikr, i.e. remembrance of the ATTRIBUTES of Allah. Dancing, and whirling or performing group dhikr misses the essential reality of God's purpose as defined in the Quran. It is not an end in itself, but a means to attain God consciousness so that men reform their lives. You will never find a command in the Quran without it being followed by a statement of God's attributes which pertain to that commandment. Often times it says, "He is the All-Mighty, the All -Wise". These are meant to enforce the idea that because God is All-Powerful, it is His Right to Decree for His Slaves, yet His Decrees are always based upon wisdom and are for men's own well-being

As Mustansir Mir points out:

"Many verses speak of God as being `Azîz (powerful) and Hakîm (wise). A 'powerful' being often abuses his power. The word 'wise' in this construction provides assurance that God does not use His power indiscriminately. Conversely speaking, a wise being may be ineffectual if he lacks the power to enforce a wise plan. But God does not labour under this limitation, for, besides being wise, He is also powerful. It can be seen that a relationship of complementarily exists between `Azîz and Hakîm. Variations on this relationship, yielding further subtleties of meaning, are also found. 8:10, referring to one of the battles Muhammad(P) fought, says that victory comes from God alone, the verse ending with the statement that God is powerful and wise. The meaning is that God grants victory, but, if in the course of battle the believers suffer a setback, their faith in God's power should not be shaken; rather they should understand that some good will come out of that setback too, for God is not only powerful but also wise. 29:42 threatens the idolaters, saying that He is powerful and wise. The verse means that God, if He so desired, could punish the idolaters on the spot, for He is powerful; but that, if He is giving them respite, then it is in accordance with the principle which, being wise, He has established, namely, that men will be given an opportunity to mend their ways and thus avert punishment."

Notice how deeply the Quran ties in spiritual realization with reforming one's self.

Islam and Its Elevation of Man

2005-09-16T15:09:00.000-07:00

Remember when your Lord said to the angels: "Truly I am going to create man from clay. So when I have fashioned him and breathed into him (his) soul, then you fall down prostrate to him."

The above verse of the Quran illustrates the unique position of man in the scheme of the Almighty's creation. The honour that has been given to him is conveyed by the statement, "then fall down prostrate to him." To understand the significance of this statement, one should appreciate the role the angels have in respect to the world. The angels implement the decrees of the Lord on a different realm than man without any hesitation whatsoever. Some have been raised to such positions that that are brought close to the Lord of Throne. Certain angels have been honoured with exclusive functions. Gabriel (AS) has been chosen to deliver the Word of God from the Preserved Tablet, to the heart of Muhammad (S). Yet, despite all of this, the angels were commanded to make prostration to man, similar to the prostration man makes when facing the qiblah. Just as the qiblah is not the focus of the prayer but is profoundly symbolic adding to the purpose of prayer, the angels prostrating before man was profoundly symbolic.

The Almighty commands that the prostration be done after man has been created, fashioned, and the SOUL is breathed into him. The fashioning of man refers to the two-dimensional nature of man, i.e. that he was created of both physical and spiritual elements giving man proper balance. It was only AFTER the soul was given to Adam did the prostration take place. Man's unique honour lies in the fact that he has been given both an earthly and spiritual dimension. It is only by recognizing the spiritual element is he worthy of the honour that God bestowed upon him symbolized by the angels prostrating. In fact, Satan could not stand this, and when asked why he did not perform the same act of prostration as the angels, he replied, "I am better than him. You created me of fire, and him of clay." It was his arrogance speaking because he KNEW that it was not the fact that God created man only of clay which led to man being honored, but there was the additional element of the 'ruh' that the Most High 'blew' into man. If man does not give attention to this aspect of his life, than he will be fulfilling the desire of Satan, throwing away the most precious aspect that gave him honour in the first place. The Quran rightly says that the one that does is in fact, "worst than the cattle."

The position of man have been given is one of dignity, and this dignity has its basis from the heavens. There is no stronger basis to assert the honour that man can posses, except in the manner of the Quran. While Christianity and other religions view men in a negative light, the religion of Muhammad (S) argues that God not only created him such that he has been 'created in the best of moulds', but "fashioned him as well". The perception of dignity that Islam seeks to inculcate is even reflected when men are told to come for prayer. The Quran tells men to cleanse themselves physically come in their 'best apparel'.

Keeping this perspective in mind, one can realize that sin in Islam is viewed as a stain on man's own inherent dignity, while in other faiths, sin is recognized as proving the 'indignity' of man. A typical example of the latter is the concept of 'original sin'. According to Christian thought, men are inheritently sinful, and have been placed in this earth as a punishment. Besides the fact that such ideas make a mockery of free-will, the necessary corollary is that there is nothing men can do to change their situation until that moment of 'saving grace'. If one reflects on almost every religion, the beginning point for every practice originates with viewing the nature of man from a negative perspective.

Islam is also free from false expressions of repentance, such as wailing and mourning, which in actuality further humiliate men. Men from all cultures, after living a life of sin, fall under the delusion that their repentance requires them to run from the world and don the apparel of an 'ascetic'. Although it is recommended to cry in Islam for one's sins, this crying is meant to induce change in the individual, and is not an end in itself. A pious saint use to pray, "O Lord, I seek refuge from false tears." Any 'repentance' that teaches men are not worthy and they are 'no good' instead of teaching that the sin committed was a failure in one's duty as a 'khaleepha' is false.

Although Muhammad (S) taught that one should express one's fault, but he also taught that this fault was in fact, a sin 'against one's own self'. This is where the profound concept of 'haya' comes into play in Islamic thought. The Prophet (S) said, "If you possess no shame, than do what you want." Haya is an indicator that what one has done is a mark on the honour and dignity of what it means to be human. This is precisely the reason why Islam has such strong feelings toward zina, i.e. fornication. The act itself is purely biological, and certain animals mate throughout their lives with multiple partners. For human beings on the other hand, the element of 'haya' or shame comes into play regarding the opposite sex. When these barriers are broken, the tension that is generated from a deep sense of 'haya' is reduced, ultimately reducing man's conception of himself to lower than what he actually is. Men begin to do whatever they want even if there is a society based on law, because their conscience is no longer pricking them when they do wrong. They begin to justify their actions, when in the past, they use to say, "What have I done to myself?" Haya is the true preventer of sin, and contrary to Freudian psychology, it is one of the most beneficial things a man can possess. As Muhammad (S) said, contrary to Freud, 'Haya adds only beauty to a person'.

With the perspective of man's dignity according to Islam in mind, it becomes abundantly clear how liberating 'tawheed' actually is to man. Everything in the heavens and the earth has been subjected for the use of man, not the other way around. The whole universe, symbolized through the act of the prostration of the angels who are in charge of implementing the decrees of their Lord in respect to the affairs of the heaven and earth, was meant for the subjection of man, not the other way around. When men turn away from the worship of God to the worship of other created things, they are rejecting their very nature, their very dignity.

Islam emancipates men unlike any other ideology. Every single act commanded by the religioin is meant for this purpose, despite the teachings of certain religious elect and politicians that use it to justify subjugation and slavery. Even if all the people come together to try and subjugate a true believer, the Quran teaches that Islam elevates them despite the world's wishes. Ibraheem was thrown into the fire, and the fire transformed itself into a garden. The fire's property was changed, not Ibraheem's faith. The world changes before a believer who understands his own dignity changes.

Defining Sunnah

2005-09-01T15:07:00.000-07:00

Sunnah has been equated with hadeeth for a long time. This understanding is actually incorrect, and a distinction was made between the two in the early days of Islam. Scholars were distinguished as "Imams of Hadeeth", "Imams of Sunnah", or "Imams of both Hadeeth and Sunnah". In fact, this is further corroborated by the approach to fiqh by the Maliki and Hanafi schools. The former preferred the 'amaal' of the practice of the people of Medina over hadeeth, while the latter argued that any narration that comes to them via one or two chains cannot be considered sunnah, i.e. binding, because a universal principle could never be transmitted through one or two chains alone. It is quite noteworthy that it was on this basis that ibn Taymiyya (R), who is considered the actual father of 'Wahhaabiism' rather baselessly, argued that the Maliki school was the SOUNDEST DURING the early days of Islam. Whether or not it is correct is a matter of personal taste and opinion, and cannot be settled conclusively. Further, the 'Salafi' claim that Abu Hanifa (R) was weak in hadeeth is actually based upon this misunderstanding. The difference is one of approach between the People of Hadeeth, and the People of Fiqh. Further, this is supported simply by the fact that te great Imam said to the effect that a hadeeth should only be accepted from a person of Fiqh. Because of the way he was trained in his understanding, he could appreciate the nuiances of textual analysis more. It was actually during the time of Imam Shafii (R) and because of him (R), that sunnah started to be taken as any report that can be traced back to the Prophet (S).

With this in mind, the question that begs one mind is, how does one define sunnah? The following is taken from the site www.understanding-islam.com, which is led by Moiz Amjad, the student of Javed Ghamidi, who was the student of Ameen Ahsan Islahi (R). Thus, it can be said to represent the views of them all. I further do not find anything more sound than this approach.

"A definition for Sunnah has been given by Moiz Amjad as follows:

'the term Sunnah refers to those actions of the Prophet (pbuh), which the Prophet (pbuh) initiated, performed and promoted among ALL his followers, as a part of God's religion.'

A close look at the above definition reveals three main differences between this definition and the traditional definition of Sunnah (although more differences might be observed when going to details):

- The Sunnah is not all the actions of the Prophet but only those that have been firmly established by the Prophet (as a part of religion) among his companions and from them have reached us generation by generation by the consensus of people.

- Sayings ascribed to the Prophet are not the primary source of our knowledge of the Sunnah.

- The Sunnah is all about religious PRACTICES and NOT religious BELIEFS.

1. The reason Sunnah cannot include those practices that were not firmly established by the Prophet as a part of religion is that if we do not agree with this, we are saying: "There are parts of the God's religion that were not firmly established by the Prophet". In other words we are implying that the Prophet (PBUH) did not complete his mission (God forbid).

2. The main reason that the sayings ascribed to the Prophet (PBUH) cannot be seen as part of the Sunnah or as primary sources of our knowledge of the Sunnah is: The Prophet did not direct his companions to collect these sayings and because of this, even the closest companions of the Prophet (PBUH) did not generally start collecting Ahadith after the passing away of the Prophet (PBUH). Accordingly the transmission of Ahadith was not based on Tawatur (mass transmission) in the manner that the Qur'an and the Sunnah were transmitted to us. This is why there are so many different conclusions derived from looking at Ahadith as a primary, independent source. These different conclusions are mainly due to differences of opinion in verification of Ahadith and in deriving directives from the verified Ahadith (because of the often unknown context and associated circumstances). Accordingly, if we believe that Ahadith are part of the Sunnah, we are again implying the same unfounded claim about the Prophet that was mentioned in point 1. In other words, if Ahadith were going to be part of the Sunnah, then it was part of the Prophet's mission to make sure his sayings were compiled, verified and fully explained before his passing away. If this was the case then there would have been no need for scholars like Imam Malik, Bukhari and Muslim to go to great lengths in compiling their books and there were would not have been so many differences of opinions in deriving directives from the Ahadith.

3. The reasons that Sunnah does not include beliefs is that:

a) The word literally refers to actions and not beliefs. The word has been used in the Qur'an as well as Ahadith in the same way (i.e. related to actions). There are no indications in the Qur'an and no reports from the Prophet (PBUH) to indicate that the Sunnah (in the context of Islam), contrary to its literal and well known meaning, includes any set of beliefs.

b) In terms of obligatory beliefs, there are plenty of verses in the Qur'an that describe these beliefs in Islam, to say that there are other obligatory beliefs that are included in the Sunnah would be in direct conflict with those verses.

c) If we assume that beliefs are included in the Sunnah, then the only practical way to find these beliefs will be through the Ahadith but this would take us back to the problem described in point 2.

Based on the above reasons the only acceptable definition for "Sunnah" of the Prophet (PBUH), in our view, is the one that can be phrased as quoted from Moiz Amjad at the beginning of this reply (of course many other different wordings are possible based on the same concept)."

In reality, this narrows down the sunnah quite extensively. Further, it places the Quran and Sunnah at the forefront, with hadeeth used as a SECONDARY SOURCE.

For a more detailed understanding of this position, please refer to the following site:

http://www.understanding-islam.org/related/questionsarticles.asp?sscatid=66

The Kitaab and The Hikmah....

2005-08-30T15:06:00.000-07:00

"Our Lord, raise among them, from among themselves, a messenger, who reads out Your verses to them - gives them knowledge of AL-KITAAB and AL-HIKMAH - and [thereby] cleanses them. You, indeed, are the Mighty, the Wise". (Baqarah, 128 - 129)

According to this verse, the teachings of Islam are comprised of both Al-Kitaab and Al-Hikmah. Most commentators argue that Al-Kitaab signifies the Quran, while Al-Hikmah refers to the Sunna of the Prophet (S). Although the first statement is justifiable in some respects, the latter statement is extraneuous to the verse and actually has no support from the Quran itself. THIS DOES NOT MEAN THAT THE SUNNAH IS REJECTED. In fact, a basic cursory glance of this verse reveals the Prophet (S) as the CENTRAL AUTHORITY to what constitutes religion and what does not. In fact, one simply can reject the claim that al-Hikmah refers to 'hadeeth', as stated by Imam Shafii (R), because the Prophet (S) is already mentioned as the ACTIVE AGENT in dispensing the teachings of religion.

The main objective of sending Prophets according to the verse, is to 'CLEANSE THEM (i.e. men)'. This cleansing in Arabic is referred to as TAZKIYAH. According to Ameen Ahsan Islahi (R), cleansing is not the sole meaning of the term, but the word also includes the meaning of growth. Moiz Amjad has stated:

"The ultimate purpose for which the prophets and messengers give their people the knowledge of the divine laws and wisdom is to guide them to the path of cleansing and purification and, thereby, rendering them fit for the eternal bliss of the life in God's Paradise. The Arabic word "Tazkiyah" entails both the aspect of removal of the unwanted qualities as well as the development and elevation of the desired attributes. It is not only a cleaning process but is also a process of development and elevation in the right direction."

Thus, the very essence of religion is for the purification and growth of the individual. All Prophet's (AS) have been sent for this purpose, and nothing else. The mission of the Prophet's extended to all facets of life, with the purpose that all of men's affairs may be free from those ideas and actions which cause harm to the personality of men.

The first step towards this process of tazkiyah is to inculcate in men tawheed, the ultimate liberating ideology. This reveals the absolute importance of reason and thought in 'tazkiyah', and is the fundamental reason Islam stresses using the 'intellect'. In fact, the majority of those that call for an end to taqleed and a revival of ijtihad fail to realize this profound point. Their reforms end up lacking true depth, with their education system revolving around minor points of 'law'.

The message of tawheed is further given force with the belief in accountability to the Most Just. Actually, it seems that it is the belief in accountability that is used to arouse in men the idea of tawheed. "ARISE AND WARN!" Belief serves no purpose if it is not forward-looking. When religion is divorced from the ultimate destiny of man, it loses its driving force and true depth and ends up becoming superstition and blind ritualism. The prayer of the person ends up as counting beads, as opposed to the true believer, whom according to Iqbal, when he lifts his head from sujood, gardens begin to grow.

These principles of Islam, which are in accord with reason, human nature, and the signs around men are actually what are referred to in the Quran as AL-HIKMAH.

In Surah Bani Israel, verses 22-38, a series of reminders are given to men which encompass the belief in One God, and moral reminders. After recounting them, the Most Wise concludes the reminders with:

"These are among the (precepts of) WISDOM, which thy Lord has revealed to thee. Take not, with Allah, another object of worship, lest thou shouldst be thrown into Hell, blameworthy and rejected."

It is also worthy to note that even after arguing that it is among the WISDOM that has been revealed to man, God repeats his mention of tawheed. It is tawheed which cements every good act in this world.

With a proper appreciation of what constitutes AL HIKMAH one can then appreciate the meaning behind AL-KITAB. The word is used in many respects with the actual context determing the meaning, according to Ameen Ahsan Islahi. In verse 8.68, it is used as pre-decided matter. In this particular instance as in other instances, it refers to the Divine LAWS. In the words of Moiz Amjad:

"Furthermore, it should be noted that the contents of "Al-Hikmah" (that is, the corpus of beliefs, morality and the spirit of the law) contribute to the cleansing and purification of intellectual and the mental side of the human being, while that of "Al-Kitaab" cleanse and purify his physical side. In combination, Al-Kitaab and Al-Hikmah guides man to the path of comprehensive cleansing and purification of the complete human being - the mind, body and soul."

The hikmah is the source from which the Divine Law flows. As Iqbal (R) said, "The Muslim, on the other hand, is in possession of these ultimate ideas of the basis of a revelation, which, speaking from the inmost depths of life, internalizes its own apparent externality."

Communalism in Religion

2005-08-26T15:05:00.000-07:00

Ameen Ahsan Islahi (R) has stated:

"Our preachers and writers, however, presented Islam as the religion of the Muslim community only and, as such, as a religion hostile to the other religions. To prove its authenticity they poked fun at the other divine books and ridiculed even those of their teachings which, as Muslims and as believers in all the prophets, they ought to have been the first to affirm."

The problem with taking a purely negative approach to other religions, especially the People of the Book, is that the pursuit of truth is lost in a sense of communalism. When 'arguing' with missionaries of these faiths, Muslims, in their zeal, tend to reject everything that person says, even if what he/she says is truth. Debates between Muslims and Christians are often staged, and though the truth is discussed, the discussions amount to proving the superiority of one community to another. Because of this attitude, one can see the egregrious display of laughing and high-fiving by a debater's fans, when that debater happens to make a point that cannot be contested.
Because of this zeal, the people, including, Muslims tend to not accept an argument from their 'opponent'. In the case of a non-Muslim, the actions of what are supposed to be the followers of the Quran, drive them further away from Islam. Ameen Ahsan Islahi (R) has put it in very penetrating words, when he (R) said:

"It is true that this poisonous literature was produced largely in response to the provocation offered by certain foul-spoken non-Muslims, but the blame really rests on Muslims in so far as they returned evil for evil. Their imprudence bred ill-will in the hearts of non-Muslims, rendering them incapable of regarding Islam as a religion which was only meant to remind them of the truths they have forgotten and to make over to them the legacy of their own prophets; they took Islam as a rival religion which desired to rob them of their own religion and impose itself upon them."

Islam's universality and appeal lies in the fact that it claims to be the religion from the very beginning. It was only after the passage of time, the principles of faith became corrupted, either intentionally or unintentionally. God, through his infinite mercy, sent revelation not as a means of replacement of these past truths, but as a CONFIRMATION of all that was good in the past. This is why, whenever the Holy Book refers to the ahl-kitab and the coming of Muhammad (S), the Quran says that it confirms the scriptures they possess, i.e "what is between their hands", proving that they are true in their promises of the coming of the final Prophet. It always speaks in reverence regarding their books, despite it acknowledging that they have been tampered with. When tampering is mentioned, it is not the book that is cast in a negative light, but those that held the pen. It is one of the reasons, i.e. to prevent Muslims from engaging in this communalistic zeal which hinders them from accepting the truth no matter where it comes from, that the Quran addresses the reality of corruption in this manner,

The proper attitude a Muslim should have when speaking with people of other faiths, is that they MUST recognize that that the other person also possesses a SHARE in the truth. As the Quran says, "To every nation we sent a Messenger", and because of it, that person may actually be speaking about Islam, as it was revealed prior to Muhammad (S). Further, especially in the context of ahl-kitab, Muslims may end up condemning a specific ritual, failing to realize that the particular practice may have been revealed in a context that was applicable at the time.

How can a Muslim complain, when a Jew quotes those words of Moses (AS), as recorded in Deuteronomy, Chapter 32:

"Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.

My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass:

Because I will publish the name of the LORD: ascribe ye greatness unto our God.
He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he."

He should be among the first to support this proclamation.

Quranic imagery

2005-08-25T15:05:00.000-07:00

"Nuh cried: O my lord! they have disobeyed me and followed those whose wealth and children only increased their loss; they contrived big evil schemes and seduced their nation by saying: do not ever renounce your gods; forsake not Wadd nor Suwa, neither Yaguth, nor Nasr [and O my Lord!] they have misled many and You only increase the wrongdoers in their wrong doing.

HENCE, BECAUSE OF THEIR SINS THEY WERE OVERWHELMED BY THE FLOOD AND CAST INTO THE FIRE. AND THEY FOUND NONE BESIDES ALLAH TO HELP THEM.

And Nuh said: O Lord! Leave not a single disbeliever in the earth. If you spare them they will mislead thy servants and beget none but wicked and ungrateful ones." (71:21-27)

According to orientalists, the Quran possesses an incoherence which disproves the unadulterated transmission of the Quran. The following verse seems to give this support. Why is the fate of the disbelievers during the time of Noah made in-between the prayer of Nuh (AS) and not the end? Logically, it would appear to make more sense. This misunderstanding of incoherence is also found among many Muslim scholars. Part of the problem is the result of Muslim scholars approaching the Quran purely from a theological, philosophical, or legal perspective as opposed to a literary perspective, which tends to cloud the message of the Quran in many instances. When approaching the Holy Book, one must understand that it is actually DIALOGUE embedded in narration. The following verse is a key demonstration of this reality.

The insertion of the fate of the disbelievers in the middle of the prayer of the Prophet (AS) has a purpose that enforces the message conveyed by the Quran. It adds another dimension to the situation that was faced by Noah (AS) at the end of his mission. This prayer, as is quite clear, was uttered after the extensively long mission of Noah (AS), around 900 years, of preaching to his people. The prayer actually reflects the utter helplessness he (AS) faced, and his total sense of despair of his people being guided. He begins to narrate his tale to the Almighty that, despite him, being sincere to his people, the leaders among them turned them away. After this complaint regarding the actions of people is made, God himself makes a comment regarding the affair.

"HENCE, BECAUSE OF THEIR SINS THEY WERE OVERWHELMED BY THE FLOOD AND CAST INTO THE FIRE. AND THEY FOUND NONE BESIDES ALLAH TO HELP THEM."

Ameen Ahsan Islahi (R) has stated, "If one reflects on the above verses, it becomes clear that just after the Prophet Nuh (sws) had uttered the first sentence of his prayer, the fate of his nation has been depicted while the remaining prayer has been deferred, though obviously they would have met this fate after the whole prayer. The reason for this is that only to show the speediness in the acceptance of the prayer a certain sentence has been placed earlier."

1. Imagine a scene where Noah (AS) is raising his hands in dua, after many years of preaching to his people, his heart full of sincerity. Before he could even petition for the destruction of the evil one's among his people, the heavens were shaking with the acceptance of the prayer. While the request of the heart was reaching its final stage through expression in words, God Almighty was already responding to it.

"Whatever comes out of the heart is effective
It has no wings but has the power of flight

It has holy origins, it aims at elegance
It rises from dust, but has access to the celestial world

My love was seditious, rebellious and clever
My fearless wailing rent through the sky."

(Iqbal, Jawab-e-Shikwah)

2. The statement of the Almighty also mentions the inevitability of the fate of the disbelievers who reject a Messenger sent by God. It adds emphasis that the Almighty's judgement is instantaneuous when He, the Exalted, intends to punish.

"But they rejected him and slaughtered it; so because of this crime, their Lord let lose His scourge upon them and razed their city to the ground. AND HE HAD NO FEAR OF ITS CONSEQUENCES."

The primary impediment to making any decision is fear of the consequences. No expression could have achieved such inevitability and demonstrate such power of the Almighty as the above.

3. The interpetation is in fact supported all thorughout the Quran. As Ameen Ahsan Islahi (R) points out in reference to surah Fil:

"Likewise, in the present surah, just to depict the dreadful fate of the foes of Abrahah, the mention of sending down birds against them is made before the mention of their destruction. Since the central theme of the surah revolves round recounting the favours of the Almighty on the Quraysh, rhetorical principles dictate that the dreadful fate of the enemies be portrayed first."

The sending of birds was a metaphor employed by the pre-Islamic Arab poets and was based upon the experiences of the warriors of the Jahilliya time, and in fact afterwards. After the war layed down its armor, the birds, among them vultures, would descend upon the dead bodies of ment devouring the flesh. This was the ultimate humiliation to an Arab, a depiction of what he perceived as his worst fate, i.e. his body being devoured, leaving no trace, no grave, for his people to remember him by.

Apocalypse is coming

2005-08-22T15:04:00.000-07:00

If one examines the many narrations concerning such hadeeth that originate with the words the "Last Hour will not come until...", a cursory look at history reveals that the manifestation of most of the events the Prophet (S) prophesized happened during the lives of the Companions (R). The phrase of the Prophet (S) was, according to the style of language, meant to draw attention to the inevitability of a particular event, not to point to a time when the Day of Judgement were the occur. It further proved the truthfulness of the Prophet (S). This understanding was actually recognized by those who lived close to the time of the Prophet (S). The reason this needs to be understood is because many revivalist groups use these hadeeth to justify their movements. It also needs to be brought to light, because it clouds the actual understanding and duties of Muslims with respect to their religion.

A typical example of this usage in the modern 'dialectic' includes the hadeeth which basically states that after the death of the Prophet (S), there would be khaleepha on the pattern of the Prophet, followed by a period of harsh rule, followed further by a period of even harsher rule. After this period would return a rule based upon the patter of nubuwwah. Many people today interpret this hadeeth in light of the coming of 'the Mehdi', when there is absolutely nothing in the hadeeth referring to it that way. In fact, this hadeeth is often recorded in the hadeeth books with additional nformation, which clearly reveal that the Salaf understood this return to that rule as the age of Umar II, Umar ibn Abdul Aziz. Another example of narrations that provide the 'ideological' basis of certain groups are those that allegedly claim that the Muslim revival will originate out of what was then 'Khurasan', with the armies of the Muslims being accompanied with 'black flags'.

"If you see the black flags coming from Khurasan, join that army, even if you have to crawl over ice, for that is the army of the Imam al-Mahdi and no one can stop that army until it reaches Jerusalem."

Khurasan includes what is now Afghanistan, areas of Persian, and parts of Pakistan, and Central Asia. This hadeeth has often been used to justify the cause of Usama bin Laden, and the Taliban. This should not be construed as a moral judgement on either of the two. The point is that religious justification is often given for certain events in history, based upon a total incorrect reading of it. Certain groups have used this hadeeth and taken a black flag as their symbol, based upon this 'prediction'. ALL HADEETH scholars agree upon it being fabricated, among them Hafiz ibn Jauzi (R), who raised in Baghdad, was able to benefit from the historical legacy of both Imam Ghazali (R) and Shaykh Abdul Qadir Jilani (R). In fact, he (R) stated that any hadeeth that mentions black flags from Khurasan can automatically be declared fabricated, without even examining te actual chain of narrators. The subject matter proves its falsity.

Such hadeeth imbed in the Muslims a psyche akin to modern-day Christian proselytizers, and Zionist fanatics. Israel, and the actions of the zealots to tear down the walls of Masjid Al-Aqsa, to rebuild the Temple and usher in the reign of the Messiah is a blaring example of the dangers of this thought. Wealthy Christians find it necessary, based upon their interpretations of the Book of Revelations, to assist these Zionists financially for their own benefits of witnessing the Armageddon, and descent of Jesus (AS). One may argue that these beliefs affect other religions, but Muslims are safe from them. This is actually contradicted by 'scholarship' throughout the ages. One of the latest trends is to argue that hadeeth referring to Najd, i.e. elevated land in its literal sense, refer to the movement of Abdul Wahhab. In fact, according to all the classical scholars, these hadeeth refer to what is modern-day IRAQ, known as the Najd of the time, and the center of political turmoil in the Muslim world. It was from here the rebellion against the Islamic state originated, which led to the assassination of Uthman (R). It was here that Ali (R) was killed, and betrayed, and further, it was here that Husain (R) was brutally murdered, based upon the false pretences of the Kufans at the time.

If one examines the tendency in interpretation from the Salaf to today, the obvious shift in perspective becomes quite evident. In the past, a hadeeth would be taken to mean that tyranny would come in the form of rulership, but this does not mean it would forever be a common theme. Just rulership would once again return, as in the case of Umer ibn Abdul Aziz (R). Nowadays, this leadership entails a Mehdi appearing, leading an army, gaining victory for Islam on a global level. Though many scholars accept the hadeeth of the Mehdi based upon this multiplicity of narrations, other scholars reject them. There is a principle in hadeeth sciene, that the multiplicity of the chain of narrators may actually prove the falsity of a claim, instead of supporting it. This rule is based upon common-sense. Experience teaches how a certain fact is twisted so much going from mouth-to-mouth, that the actual reality of the statement is clouded in a series of rumors. This is especially true when vested interested are at stake. Political tyranny in the Muslim world helped promote this attitude of messianic salvation. It is also worthy to note, the great historian ibn Khaldun (R) rejected such hadeeth, and proved them unsound. He further argued that leadership originates out of the idea of 'asabiyya', i.e. clanship, a natural law of human life. Muhammad Iqbal (R) also favored this same view. In fact, his Reconstruction of Religious Thought in Islam was meant to deal a severe blow to this 'messiah' mentality.

Most of these hadeeth are used to justify sectarian positions, and in fact, religion has become a toy in the hands of the sectarians. Many pseudo-sufis have found their justification for tomb-worship by attributing the reforms of Abdul-Wahhab as evil, because most of his followers were from Najd in Saudi Arabia. 'Jihadist' groups justify their own violent stance through 'hadeeths' regarding the 'black flags', and seek to garner support from Muslims through them. Because of this attitude, Muslims, instead of trying to understand and seek the proper remedies for their problem, have taken on this apocalyptic attitude. Further, all of this clouds the actual duties and responsibilities the religion of Islam entails for its adherents. It is meant to
generate an awakening to the higher purpose in life, and that is one must account for his actions before God. It is primarily a religion of DUTY and individualistic in this sense. It is not about grandiose claims in the garb of religion, and charging the enemy on the horse, when their is no need for it.

"Indeed, to Your Lord is the Return."

2005-08-15T15:02:00.000-07:00

The Prophet (S) told his followers, EVEN HE, makes decisions based upon how the parties present their case. If a person presents a case knowing that what he seeks is not rightfully his, let this person know that he is taking a burning ember from the hell-fire.

The Quran teaches that the Almighty sent revelation for the establishment of justice. Yet it also teaches that with the trust of free-will, there will always be people who manipulate the truth to serve their own interests.

The husband who abuses the law of divorce to mistreat his wife, the wife who attempts to hide her pregnancy because she wants to initiate a divorce because of her petty whims, and the fuqaha who derive laws to preserve the interests of a tyrant have all been recording on the pages of history.

This leads one to the only logical conclusion, the ultimate realization, the message of ALL Prophets (AS). The absolute need for a day when ABSOLUTE justice will reign supreme.

The Almighty says in the Quran:

"Indeed, to YOUR Lord is the return."

Even if you deny him, he is still YOUR Lord. This is the reality, the taqdeer, the fate that none can escape. Muhammad ibn Abdullah's words remain clear today as they do in the past... "Let him know that he is taking a burning ember from the hell-fire."

Muslim sexuality

2005-08-08T15:01:00.000-07:00

"[There are certain other issues regarding women also that you must know] and for your oaths do not make the name of Allah an obstacle to deal kindly and to observe the limits of Allah and to make peace among men, and [you should know that] Allah knows all and hears all. He will not hold you liable for your oaths sworn inadvertently. But He will take you to task for oaths sworn with your heart’s intention and [in reality], Allah is forgiving and lenient. [So] those who swear to abstain from their wives must wait four months. If they change their mind, Allah is forgiving and ever-merciful; but if they decide to divorce them, [know that] He hears all and knows all." (Surah Baqarah 224-7)

The last verse was revealed in response to a certain practice by men of severing conjugal relations with their wives because of their 'anger' during the pre-Islamic Jahilliya period. The practice known as "eela" was often times the result of an outburst of emotional anger by the husband. The practice often put the wife in a state of suspense, fearing that she may have been divorced.

The Almighty addresses this injustice in regards to the women, and laid down a maximum period of four months in which the male would have to make a firm decision of whether to retain his wife or initiate a divorce.

The directive itself is not the main point of emphasis, but its actual purpose. The following verse is preceded by a verse regarding oaths taken in the name of God. The Quran and the Prophetic sunnah clearly do not enjoin the common practice of swearing oaths, and in fact, it is discouraged. But the Quran also clearly states that when on oath is made, it must be fulfilled, even if that entails some loss. In fact, if oaths are made sincerely and with resoluteness and still are not fulfilled, it becomes a major sin.

The following verse discusses incidents where fulfilling an oath may prevent the practice of piety, or may become impediments in acts of righteuousness, such as reconciling two parties who are at conflict with one another. According to the Quran, oaths that were made in the past should not prevent one from performing an act of goodness, even if it entails breaking the oath.

The natural question than arises: Why is the verse regarding the jahilliya custom preceded by a general statement regarding oaths?

The beginning verse is a clear prelude to the situation regarding the husband-wife relationship. The verse is enjoining the man that if he had made an oath to not have conjugal relations between his wife, it should not prevent him from breaking that oath so that he may be reconciled to his wife. It also confirms the importance that sexuality plays for the wife, and that it is tantamount to an extreme injustice to cease this relationship with her.

As Moiz Amjad puts it, "This directive clearly implies that severance of conjugal relations between husband and wife, except for an extremely justified cause, is considered so abominable by the Shari`ah that it has even directed people to dissolve their vows and pledges - TAKEN IN THE NAME OF GOD - which effect such a restraint."
(emphasis mine)

This is no INSIGNIFICANT matter, for vows taken in the name of God, let alone vows in general, are to be held with the highest importance. To further understand the gravity of severing the conjugal relations, one must realize the psychology of the pre-Islamic Arabs in regards to fulfilling the oaths. To them the upholding of oaths was considered the highest honour, and the most paramount of virtues. Those who possessed izzah were ready to give their own lives for their fulfillment. Incidents of the past were often recounted in Jahilliya poetry, memorializing various displays of this virtue. This idea was confirmed by Islam, and in fact, the divine religion gave it even more importance. With this in mind, such a verse clearly demonstrates the significance of the sexual relationship between spouses.

It is no further coincidence, that these verses are preceded by directives on the general relationship one should have regarding their spouses.

"These women of yours are your cultivated land; go, then, into your lands in any manner you please [and through this] plan for the future [of both this and the next world] and remain fearful of God." (*)

The Quran speaks about the freedom involved in allowed in the fulfillment of the sexual desire. Such a description illustrates the openness that is involved in the relationship, and the liberal attitude one should have with regard to their spouse, as stated by the words "in any manner you please", and at the same time, taking into account her needs as well, through the metaphor of 'cultivated' land. A farmer does not simply plant seeds according to his dictates only, but must also take into account the suitability of the soil, and season as well.

One can now appreciate the Islamic stance regarding sexuality, and other main stream religious views, such as Christianity. The Book of God, the Exalted, does not shy away from even discussing these matters, and gives it a rightful place in its world-view. In fact, it holds the act as essential in the harmony of male-female relationships, and does not view it, like most Christian thought, simply as a means of reproduction.

* This of preceded by certain restrictions, such as the forbiddance of sexual intercourse while the women is menstruating. But, as the Quran clearly says, one it has forbidden this and other acts based upon their uncleanliness. As Javed Ghamidi points out, the verse, as is obvious from the context, was revealed regarding questions about the precautions one is to take with regards to the wife when menstruating. The verse ONLY forbids sexual intercourse, which contradicted the practice of the ahl-kitab at the time, and also the idolaters, who would disaffiliate themselves from their wives completely during their periods. Such ideas are rooted in a totally inerrant view of the purpose of God's religion, which only forbids things on the grounds they are unclean, whether morally, physically, or spiritually. In fact, one only needs to look to the Prophet (S), who continued to play with his wives during their cycles, only refraining from sexual intercourse. Such an attitude strikes at they very heart of man-made ideas and beliefs which are based purely upon custom, and meaningless rituals.

And you thought Gandalf was wise

2005-08-05T14:58:00.000-07:00

When you go to the mosque, walk with reverence; and when you pray, fill your heart with humility. Think of the power of the glorious King, and do not forget what is written concerning the temptations of the devil. Consider before what all-powerful sovereign you kneel, and what deceitful enemy you have to combat. Verily, no one can maintain himself on a firm foundation in this difficult world, except it be the man who is loyal to noble principles and fortified by his profession of faith; the faithful who sighs in fear of chastisement, contrite, repentant, eager in the pursuit of reward, who spurs his horse into the arena of obedience, and disciplines his spirit in the practice of submission.

Did I say to you that our country is destined to mourning? That will become true when an unjust sovereign rules. Tyranny is heavier than the horse's hoofs, more destructive than the unchained torrents, more deadly than the poisoned winds of Yemen, more devastating than the plague. Tyranny prevents prayers rising to heaven and prevents the blessings of heaven from falling upon the earth. Flee far from the abode of this menace, even if you are one of the highest nobles of the land, the most illustrious because of your wealth and your children. Fear lest the birds of ruin fatten on the land, and earthquakes or lightenings destroy its inhabitants.

Do not pride yourself on the nobility of your birth, for that belongs to your father; join to your hereditary virtues those which you have acquired recently. By this union you will be truly noble. Do not feel elated over the nobility of your father, if you can not draw pride from that which is in yourself, for the glory of your ancestors is vain if you have not a personal glory. There is the same difference between the fame of your ancestors and your own fame that there is between your food of yesterday and of to-day; for the feast that has passed can not calm the hunger of to-day, and still less can it provide for the days which follow.

- Golden Necklaces, Abu al-Qasim Mahmoud Ibn `Umar Al Zamakhshari
http://www.fordham.edu/halsall/source/1130Zamakhshari.html

A Limitation in Understanding the Quran

2005-08-02T14:57:00.000-07:00

When one is not equipped in the knowledge of pre-Islamic Arabic, one begins to find one's self limited in appreciating the depth of the Quran, and its beauty. This statement is not confined to non-Arabs, but the majority of Arabs of today. In regards to the claim regarding Arabs, ANYBODY can appreciate this point. It is not meant to belittle any cultural group. Most english speakers fail to grasp Shakespeare, because the english is far different than how it was used in the past. Most Urdu speakers have a difficult time understanding Mirza Ghalib, or Muhammad Iqbal.

A few evidences from the Quran suffices.

1. The statement, "Ihdin-us-Siratul-Mustaqeem" is recited countlessly by Muslims, and it is pretty obvious that the following question may have arisen in the minds of many of them:

"Why does one need to continually ask God to guide one on the Straight Path, if the path has already been laid out before one through the Quran?"

The answer provided by Ameen Ahsan Islahi conveys the breadth of the Quranic language, and how a thorough understanding of Jahilliya Arabic is essential in tasting some of the fruits that the people of the Prophet's (S) time indulged in.

"‘Ihdina’ means much more than the commonly known meaning ie. kindly show us the right way: It also conveys these meaning: “Kindly satisfy our heart on the authenticity of the truthfulness of the way, create an earnest desire in us to follow it, make the difficulties of doing it easier for us to overcome and keep us way from wandering in other digressions once we have adopted the right way.” ALL THESE MEANINGS CAN BE CONSTRUED FROM THIS VERSE BECAUSE OF THE OMISSION OF A PREPOSITION.’

As Mustansir Mir, and Khalid Zaheer point out, what the scholar was referring to was the omission of the preposition ILAA, which normally follows the word "Ihdina". According to the principles of Arabic rhetoric, and grammar, when the preposition is ommitted, it is meant to add magnification and intensity to a statement. Further, this omission seems to indicate the lack of time contraints in the request. It includes not only the present, but future as well. Thus, the interpretation of Maulana Islahi (R) is supported by the LANGUAGE itself, and demonstrates the jewel that is the Quran.

2. "All Gratitude belongs to Allah, Lord of ALAMEEN."

Most translators translate 'ALAMEEN' in terms of quantity. As Moiz Amjad points out, in classical Arabic, plurality does not always denote quantity, but signifies intensity, magnitude, and vastness. Thus, the actual implications of this verse is that Allah is the Rabb, of the vastness of the universe. This interpretation is further corrobarated by the internal evidence of the verse. What is being drawn attention to is the blessings that DIRECTLY effect man, such that He is impelled to exclaim his gratitude to the Lord of this marvellous creation. Also, in the Quran, God refers to the 'double' punishment the leaders would receive. This duality is meant to express magnitude, and intensity of their punishment. In contrast to these evil leaders, God refers to the wives of the Prophet (S) as receiving 'double' reward, for their assistance in spreading the message of the Prophet (S), and the sacrifices entailed in their duty. This usage of plurality is corroborated by pre-Islamic poetry, as evidence by MAS Haleem.

In addition, in Hebrew, the sister language of Arabic, God is known as "Elohim", which is the plural form of "Eloh", or "God". The plural adds a mark of reverance, awe, and intensity. In the Song of Solomon, the Sulayman (AS) refers to the awaited Prophet as MuhammadIM. These are the actual HEBREW words, with the added "IM". This "IM" is done to add reverence to his (S) name.

3. As a side note, the use of duality is conveyed beautifully in the Surah Rahman. MAS Haleem shows how the 'two' gardens' in Paradise referred to in Surah Rahman actually reflect the vastness and endless reward of Paradise. The use of duality is actually a running theme throughout surah. The fact that men's creation of clay is contrasted with the jinn being created of smokeless fire point to this aspect. The ships are like MOUNTAINS, sailing ACROSS the seas, leading to the idea of God's face existing eternally while the world, being ephemeral, is passing away. This description is even further mind-boggling, because the idea of ships sailing away have always been used to conveyed the idea of beginning a new journey. After recounting this concept of ephemerality, the reader is than taken to a future scene, where transformation of this world into a new world is described. While the Almighty recounts these favors, one is surrounded by the main duality. "Which of the favors of your Lord to you deny?" This is the exact reason for the repetitions of the refrain.

A beautiful picture in the Quran

2005-07-29T14:56:00.000-07:00

"[This happened because like animals they walked face down]. So is he who walks grovelling on his face rightly guided or he who walks upright on a straight path?"

The Quran, in surah Mulk, draws a very beautiful metaphor. Verse 22 likens the person who refuses to reflect on the mind-numbing providence, and power involved in the creation of the universe to an animal who grovels with his face down. There is no more apt a description of a person who follows his desires, than the beast who is searching the fields trying to acquire it's food, oblivious to all that is happening around him. How can only who is only concerning with fulfilling his immediate desires, i.e. with his face down, follow the straight path, when he is not even aware of the path before him?

What is further interesting to note is that the Almighty does not simply refer to it as the path, but qualifies it with the adjective, mustaqeem, i.e. straight. There is nothing complex or ambiguous about this path. But because the unbeliever is so blinded by his passions and desires, he cannot even follow the path that is clear and straight forward.

After drawing this picture of the the situation of the man who refuses to see beyond his 'present', the Quran than says very eloquently:

"[Alas!] tell them ‘It is He Who has raised you up [as human beings] and given you ears, eyes and hearts [that you may understand the truth.] Yet seldom are you grateful.’"

The first point to notice is the phrase, "It is He Who HAS RAISED YOU UP". This picture is directly contrasted to the image drawn in the previous verse, of a man who is GROVELLING on his face like an animal. The phrase also creates an image of intimacy between God and man. God is directly involved in the 'raising up', and He, Glorious is He, does not want man to walk blindly, left to fend on his own. This is one of the profound examples of the Quranic imagery, which humbled the Arabs of the Prophet's time, i.e. those who took pride in their ability to produce eloquent speech. There are so many other verses equivalent in majesty and eloquence, that it shatters the understanding of man, leading one to prostrate in reverence to the One who revealed it.

Further, the ayah clearly reveals the Almighty's magnanimous bounty of provided mankind with, and that is the faculties of hearing, seeing, and understanding. To not use them, is an ingratitude to the blessings of God, as is clearly revealed in the statement, "YET SELDOM ARE YOU GRATEFUL." When one refuses to acknowledge the bounties of God, and desires to remain like a beast, only concerned with fulfilling his basic worldy desires and passions, that person can only be considered an ingrate. In fact, he has rejected what makes him human. He has rejected his own honor and worth.

"Have they not pondered over the Quran, or are their locks on their hearts?"

Light upon Light (Part 2) - by Mustansir Mir

2005-07-27T14:56:00.000-07:00

24:35-40 contain a series of similitudes, contrasting the people of faith with the people of disbelief. The contrast is drawn in terms of light and darkness. Verse 35 makes the point that the light of divine guidance is given to one who has kept the natural goodness of his heart intact. Already possessing an inner light, such a person is prepared to receive ‘the light of God’. His natural goodness reinforced by faith, he comes to possess ‘light upon light’. The verse reads:

God is the light of the heavens and the earth. The similitude of his light is as if there is a niche, in which there is a lamp, the lamp in a glass; the glass looks as if it is a bright star. It [the lamp] is kindled from a blessed olive tree that is neither of the east nor of the west, one whose oil all but lights up, even though no fire has touched it. Light upon light! God guides to His light whomever He likes. God strikes similitudes for people, and God has knowledge of all things.

The niche is the heart of the good man, and in that niche is a lamp that burns with the light of his innate goodness. The high degree of the purity and brightness of the light is emphasised. First, the lamp is enclosed in a glass, so that it has a steady and bright flame and is not put out by the wind. Second, the glass is not dirty but clear and shiny. It is like ‘a bright star’ so that it reflects the light well. Third, the lamp is fed with olive oil that has been extracted from a tree that was planted not on the fringe of the garden—‘neither of the east nor of the west’-—but right in the middle of it, so that, being secure against the fury of the elements, it has yielded the purest kind of oil. The oil, in fact, is so pure that it would catch fire before coming into contact with fire. And when the oil, or the inner goodness of a man, does come into contact with fire or divine guidance, the result is ‘light upon light’. Possessing this ‘double light’, one sees the heavens and the earth lit up, acquiring the master key to all knowledge and understanding, for, as the opening part of the verse says, ‘God is the light of the heavens and the earth.’

While verse 35 describes the state of the people of faith, verse 40 speaks of the condition of the people of disbelief. Here there is no light, only utter darkness:

or [their situation is] like layers of darkness out on a deep sea [the surface of] which is covered by a wave, on top of which there is another wave, on top of which there are clouds; layers of darkness piled one upon the other; when he [the disbeliever] puts out his hand he can hardly see it. And one who is not furnished with light by God has no light.

As in verse 35, so in verse 40 the details progressively heighten the effect. A sharper contrast between light and darkness could hardly be imagined.

Light upon Light - by Moiz Amjad

2005-07-27T14:55:00.000-07:00

"The referred verse stresses the point that it is in fact the belief in the existence of God that gives meaning and sense to all that enjoys existence. Without the belief in the existence of God, everything lacks meaning and purpose. The sentence "God is the light of the heavens and the earth" implies that it is the existence of God, as the ultimate planner and the creator which gives meaning and purpose to the physical universe that spreads around us. This belief brings them out of the darkness of doubts and skepticism into bright light. It is like the light provided by a lamp - secured against the winds by unblemished glass, which is clean as a shining star, increasing the brightness of the light - placed at a raised niche - spreading its light to the far off corners of the room. The lamp is burnt with the purest of oils taken from the best of trees raised at the most suitable of lands, which increases the brightness of the light. The purity of the oil is such that it would catch fire without even being fully ignited.

Belief in the existence of God enlightens the heart of the believer with a light that is pure, bright, beneficial and secure from all flickering. It is fully capable of fighting the onslaught of disbelief and the attacks of the Satan. It is not a light that enlightens the inner self of the believer only, but is one that benefits others as well. The true beneficiaries of this light are those, who have kept the inherent guidance that God had provided them safe and upright. Their inherent nature is like pure oil, which catches fire even without being fully ignited. Thus, for them, this light is in fact a "Light upon their existing light", which has increased the brightness of their hearts manifolds."

Light Upon Light (Part I) - by Mustansir Mir

2005-07-27T14:54:00.000-07:00

The 35th verse of the 24th surah of the Qur'an, an-Nur, is known as the Light Verse (ayat an-nur). The verse is so called because of the remarkable parable of light---Divine Light--it contains. Here is a translation of the verse, followed by commentary, which is based mainly on the interpretation of Amin Ahsan Islahi in his ‘Tadabbur-i-Qur'an’ (8 vols.; Lahore, 1973-80), 4:538 ff.

Allah is the light of the heavens and the earth! His light, in terms of a similitude, is like a niche in which there is a lamp--the lamp is in a glass, the glass as if it were a brilliant star--that is being kindled by [the oil of] a blessed olive tree that is neither [of the] eastern nor [of the] western [side]: its oil would all but light up, even though no fire touched it. Light upon light! Allah guides to His light whomever He wishes. And Allah strikes similitudes for people. And Allah has knowledge of everything.

Commentary

1. The parable is made up of five elements: niche, lamp, glass, oil, and fire. Of these, the lamp oil, and fire are basic to the parable, the niche and glass are--important--ancillaries. A lamp is a device for lighting an area; oil is the material needed for combustion; and fire lights the lamp. The niche, a recess at a certain height in the wall, is meant to diffuse the light of the lamp widely in the house. The glass encasement, besides helping in the diffusion, makes the light bearable. Already, we can see that such a lamp must give bright light. It is to such light that the light of Allah is likened to.

2. Another detail needs to be considered. The tree from which the oil comes is said to be one that is neither of the eastern nor of the western side, and also one whose oil would, it seems, start burning even if no fire touched it. This is a description of the purity of the oil. To the Arabs, the best trees in a garden were those which stood in the middle of the garden and, unlike the trees on the outer sides--east, west, north, or south--were not exposed to excessive heat and were safe from flood water, receiving just the right amounts of sun and rain. Such trees were prized for the high quality of their yield. In the parable, accordingly, the oil of the tree, it is implied, has such a high degree of purity that it would catch fire even when fire is at some distance from it and has not made contact with it.

3. We have, as the verse says, a parable before us. The parable is not meant to be a static picture so that the verse does nothing more than establish a likeness. The notion of ‘guidance’ becomes important here: ‘Allah guides to His light whomever He wishes.’ The parable, in other words, makes a point about guidance, and this must now be explained. To begin with, let us look at the opening statement, which serves as a topic sentence: ‘Allah is the light of the heavens and the earth.’ The meaning of this statement becomes clear when the closing statement is kept in mind: ‘Allah has knowledge of everything.’ ‘Light’ and ‘Knowledge’ are the two keywords we get from these two statements. The verse is saying that Allah is the source of all true knowledge, and that it is knowledge drawn from this fount that lights up the heavens and the earth, dispelling the darkness of ignorance, and doubt. Conversely, the verse is saying that without Allah the world does not make sense and remains a dark enigma.

4. In this context of guidance, the ‘brilliant star’ may mean one of the bright stars that guide travellers on their way, or it may refer, if indirectly, to the North Star (which also guides). The epithet ‘blessed’ also acquires the twin meanings of ‘useful’ in a straightforward material sense (oil of the blessed tree lights the lamp) and ‘beneficial’ in a spiritual sense.

5. In such a context, again, to belong to an eastern or a western side would mean to be attached to partial truth. It should be remembered that, to the Christians, the eastern side of the Temple of Jerusalem was sacred because Mary took up residence in that part of the Temple (see Qur'an 19:16), whereas the Jews, in opposition to the Christians, came to regard the western side of the Temple as sacred. As such, the tree that is in the middle may be equated with Islam, for, the verse would be suggesting, Islam does not suffer from any imbalance or lopsidedness.

6. What does the phrase ‘Light upon light!’ mean? It might mean ‘layers of light,’ in the sense that the light of Allah is so intense that it can only be conceived of as two or more layers of light, one on top of another. But it might also mean ‘one kind of light upon another,’ in which case we shall be dealing with two kinds of light, one of which would be the light of Allah. But what would be the other light? Again, bear in mind that the context of the verse is that of guidance --- Allah providing guidance to humans. If so, then the other light must belong to humans, and must refer to that innate sense of the right path with which, according to the Qur'an, Allah endows all humans, and which has been called fitrah in the Qur'an and the Sunnah. This innate sense of the right path constitutes, then, man’s ‘internal’ light of guidance, as opposed to the ‘external’ light of guidance that comes to him from Allah. The preposition ‘on’ would thus imply reinforcement: a person who has preserved his inner flame of guidance and saved it from being extinguished is further confirmed in his guidance of Allah through His light.

7. Now we are in a position to state the essential thesis of the verse: Those who guard the light of their fitrah, come to possess an internal light which is reinforced or argumented by the external light of revelation, the result being light upon light.

8. But this is an important thesis of the Islamic philosophy of religion. To borrow a scientific image, we can say that, according to Islam, revelation that comes from Allah is like a positive current that comes into contact with the negative current of the pure human heart and thus produces the electricity of faith, or, to revert to the terms of the parable, the flame of faith. Since the lamp is enclosed in glass, the flame is steady and is not moved or put out by the wind, which is to say that the good man is always content, possessing as he does the nafs-i-mutma’innah, the ‘steady soul’, and is not swayed by difficult or trying circumstances, but remains patient and grateful under all kinds of circumstances. The glass, moreover, is clear and shiny, and thus helps to spread the light in all its abundance, which is to say that the true faith of a good man becomes a source of guidance to others, enabling them to share in its light. The oil which feeds the lamp is said to be extracted from an olive tree that was planted not at the edge of the garden -- ‘neither of the east nor of the west’ -- but right in the middle of it, so that, being source against the fury of the elements, it has yielded the purest kind of oil. The tree, or its oil, represents the uncorrupted human fitrah, and such fitrah, because of its purity, is quick to catch the fire when it is presented with the divine message. And so when the oil -- that is to say, the inner goodness of a man’s heart-does come into contact with fire -- that is to say, with divine guidance -- the result is ‘light upon light.’ Possessing this ‘double light,’ one sees the heavens and the earth lit up, acquiring the master key to all knowledge and understanding, for, as the opening part of the verse says: ‘Allah is the light of the heavens and the earth.’

The 'Fall' from the Garden

2005-07-22T14:52:00.000-07:00

The Almighty, when he placed Adam and Eve in the "Garden of Eden", orders the couple to not approach the "tree". This incident has significant implications in understanding the reason man was placed in the earth from the very beginning. The narrative is loaded with implications on the destiny of man, the nature of the human psyche, and the relationship man has towards his spouse, and Satan. To understand the reality of this story, the reader must analyze the story from all its various angles.

1. The story is preceded by narrations which reveal the enmity Satan has for man. The Quran in various episodes recounts the dialogue between God and Satan, and how Satan's pride and envy would lead him to try and take as many humans with him into the fire. Satan's CHALLENGE to God was actually made out of helplessness and despair. This is clearly made known when the Quran describes the time when Satan is cast into the fire on the Day of Judgement. The Quran clearly recounts that the arch-enemy of man, upon seeing his punishment, will admit that 'he had no power over man', and that he will absolve himself of any guilt from men's actions. This is a remarkably different reaction when Satan first 'challenged' God. "I will lead many of them astray." This shows that man is totally responsible for the wrongs he commits.

2. This incident is the first conflict of man and Satan in history and that the destiny of the two is throughly integrated from the very beginning.

"Get you down all with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time."

Man and Satan can never be friends, according to the Quran, and they must always treat it that way.

3. The episode of the garden teaches how Satan tries to persuade man into following the wrong path. It further delineates that man must be prepared for his attacks and onslaughts. It becomes abundantly clear that in order to deceive the two into 'eating' from the tree, Satan employs a very cunning and subtle means of deception.

"Then Satan whispered suggestions to them both in order to uncover that which was hidden from them of their private parts before, he said:" Your Lord did not forbid you this tree save you should become angels or become of the immortals." Satan swore by Allah to them both saying: "Verily I am one of the sincere well wishers for you both."

It was through the excessive onslaught of whispering of Shaytan that the couple had forgotten their purpose. This whispering was made up of promises of GRANDEUR and GLORY. It is quite worthy to note, that when Adam was created, the Almighty commanded the angels to bow down before Adam. Adam, through the constant promises of delusions of Satan, had forgotten this incident, which in itself had revealed to Adam his significant status.

"Truly, I am going to create man from clay. So when I have fashioned him and breathed into him my Soul, then you fall down prostrate to him."

Not only that, in order to further weaken man's resistance, he assures that he has only man's best interests at stake, and that he is sincere well-wisher. It is two-faced hypocrisy at it's best.

This incident has a very profound psychological implication in regards to the nature of man. When men do not pay attention, and filter the information that passes through their ears, they tend to FORGET their purpose. The very reason of dhikr, or remembrance of God, is to keep men aware of their final destiny. When Satan first challenged God, and said he would lead men astray, God specifically told him that his power can never lead those whom remember God. This is why the Quran says that when men incline towards evil, but remember God for protection, they are bestowed His mercy. Prayer has been established so that men keep aware of the reality of where they are going, and to not lose themselves in the 'waves upon waves of darkness' which are a result of the lack of belief in tawheed. When 'remembrance is understood as simply reciting certain phrases a number of times or performing a certain amount of rakaats, it loses the real benefit it was meant to serve. In fact, men also tend to forget their past, as this idea of "the Lord does not want you to become angels" conveys. One often finds in devout concentration of God's greatness, certain incidents in one's past, that were not worthy of one's dignity, start coming into one's mind, despite being forgotten for many years. This remembrance, through the mercy of God, awakens man's perception, so that man may benefit by turning in repentance.

4. In Surah Taha, 20:12, Shaytan refers to the tree as the "Tree of Eternity".

"But Satan whispered evil to him: he said, "O Adam! shall I lead thee to the Tree of Eternity and to a kingdom that never decays?" This may seem to be a restatement of the above, but when compared with the statement:

"And O Adam! Dwell you and your wife in Paradise, and eat thereof as you both wish, but approach not this tree otherwise you both will be of the Zalimeen."

But if one examines the two statement, there is a striking difference. God simply told the couple to not approach the TREE, while Satan calls it the Tree of Eternity, and that this tree would lead to a kingdom that never decays. Nowhere in the Quran is the tree referred to as the tree of immortality, EXCEPT by Satan and the Quran is quite
clear that Satan promises nothing but DELUSION.

5. The Quran attributes Adam's failure as one of haste and lack of steadfastness.
"Man is created of haste." (Chapter 21:37) It was his desire to achieve immortality without necessary struggle, i.e. a result of his lack of willpower, which led to his mistake. Shaytan prayed on this weakness by referring to it as the 'tree of eternity'.

The Quranic account is primarily to teach man that He was not yet ready for Paradise, while the Biblical account views the account as a 'fall'. The purpose of this life, is for 'tazkiyah' or the purification and development of human personality. It is only through facing the challenges of life, does one become equipped to be a 'free' personality. In fact, the SOLE MISSION OF THE PROPHETS, as recounted in the Quran, is tazkiyah. When the couple were first placed in the Quran, the Quran recounts how they would not have to toil for their livelihood, and that they could delight in the pleasures. Shaytan easily manipulated the two, despite their having access to the 'easy thing'. Man proved himself not yet ripe for the capability to use his free will in the proper way. He was 'irresponsible'. In fact this idea is further confirmed by the fact that the Quran tells us unambiguosly that Adam was already given the ability to distinguish between good and evil. This is stated unequivocally in surah Shams, when it says "We have inspired him with the knowledge of good and evil. Successful is he who purifies and cultivates it." The Quran is also quite clear when it says that it was the original intention of God to place man on earth to test whom is best in deeds.

The real issue in life is choosing between good and evil, and man's hastiness and lack of willpower are the primary attributes that lead to his downfall. The are the key contributors to man preferring evil over good. It is not that man does not know what is right or wrong, it is primarily man's not making the necssary efforts and sacrifices to do what is right. Satan preys on this weakness through promises of delusion, including worldy attractions. TAQWA is the necessary protection, and it can rightly be defined as steadfastness in the face of worldy attractions. As a side note, the dual aspect to taqwa is SABR, which is steadfastness and patience in the face of trials and tribulations. Thus, the Quran covers both aspects and both qualities are necessary in the ups-and-downs of life.

Paradise is not for the weak, and it is for those that are steadfast in the trials and tribulations of life. "Do you think you would enter Paradise by saying "We believe" and you will not be tested?"

6. This tree, according to Iblis, would lead to the kingdom that never decays. According to Javed Ghamidi, and in fact, Muhammad Iqbal, the tree signifies the sexual act. There are countless reasons for this. To quote Moiz Amjad:

"a. In Surah Ta Ha (20: 120) the forbidden tree has been referred to with the words "Tree of Eternity". It is an indication that the word 'tree' has been used figuratively.

b. The implication of the 'Tree of Eternity' seems to be that by tasting of its fruits, man can perpetuate his existence (through his progeny).

c. Another important indication is the fact that in all the instances of reference to the tasting from the tree, both Adam as well as Eve are portrayed to be involved in it simultaneously. There is not a single instance, in which it has been informed that any one of the two (Adam or Eve) tasted from the tree before the other, although it was a pertinent information. It seems that whatever the fruit, it was tasted simultaneously by the two.

d. According to Ta Ha 20: 121, as soon as Adam and Eve tasted of the tree, they became conscious of their shame and, thereafter, they started covering themselves with leaves. This seems to indicate that before tasting of the 'tree', both Adam and Eve, as children, were unconscious of their private parts (Al-Aa`raaf 7: 20).

e. In Al-Aa`raaf 7: 27 the Qur'an has warned the progeny of Adam that as in the referred incident, one of Satan's most effective attacks against them is from the same frontier, from which he succeeded in leading their parents (Adam and Eve) astray. It has been clearly stated in this verse that Satan will do his utmost to lead man toward lewdness and, thereby, try to disqualify them from the eternal bliss of the hereafter.

In fact, as Moiz Amjad also forcefully points out, "It should be kept in mind that the relationship between a husband and a wife has been termed by the Qur'an as a 'dress' and a 'garment'. A 'dress' which covers man's nudity from the rest of the world. The correct way prescribed by God for satisfying our sexual needs is in the state of wearing the 'dress' of marriage; yet man's past, present and future bears witness that Satan has most effectively led man into eating of this tree, without the cover of this 'dress' of marriage. This is precisely what Al-Aa`raaf 7: 27 had warned us against."

7. The Quran recounts how both Adam and His wife, after realizing their mistake, fell repentant. If we analyse the verses closely, there is a striking feature employed.

"But Satan lured them into a fall and [thus] succeeded in getting them expelled from the [happy] state that they were both in. And We said: 'GET DOWN FROM HERE. You are enemies, one to the other. And your dwelling and sustenance shall be in the earth, for an appointed time'. Then Adam received some words from his Lord [to express his repentance and sincerely repented for his mistake], then He accepted his repentance [and forgave him], for He is, indeed, very forgiving, eternal in mercy. We said: 'GET DOWN FROM HERE, ALL OF YOU. Then, if My guidance comes to you, whoever [among you] follows My guidance, shall neither have any fear [for his future] nor any remorse [for his past]. And those, who reject and refuse My verses, they are the ones who shall be the people of the [great] Fire. They shall dwell in it forever'. (34 - 39)"

The statement "Get down from here" is made twice, and in-between, there is a reference to the forgiveness of Adam and Eve. The repetition is made twice to emphasize that the command of expulsion, as pointed out by Maulana Maududi (R) was not one of original sin, but in fact, part of the plan from the very beginning. When God forgives his slaves, it is a perfect forgiveness. In fact, it was because of the shame felt by the two, and the attempts to cover their 'private parts', i.e. a recognition of what they had done was wrong, that God himself inspired words of repentance to spring forth from the depths of both the couple's hearts. The persepctive of Christianity is that Adam took on this original sin after eating from the tree of the knowledge of good and evil and this led to his fall. This is actually a fatalistic and pessimistic view of man where man is not given any control over his nature. As is clear, the two religions come from totally opposite perspectives. There is NO notion of a fall in Islam.

8. This incident of repentance is actually contrasted to the attitude of Shaytan, who refused to repent because of his arrogance. When one refuses to look at one's own self as possibly being wrong, than one cannot repent and change one's self.

This also shows the significance of sin and repentance. Sin actually is part of the make-up of the human being. Men will make mistakes as God himself recognizes and actually made it inherent in man, through his weakness, but it is how men react to the mistakes he makes that actually counts.

Repentance in the Islamic sense is meant to develop the human personality. Thus, whenever the Quran speaks about the effects of repentance, alongside with asking for forgiveness, one is to stay away from commiting the sin again and performing good deeds to wipe out the effects. The Quran also recounts that if a person truly repents, the Almighty will turn their evil into good. The Quran also has the notion of freeing slaves and performing acts of worship as additional measures of repentance. As is quite evident, we find notions of social acts through the freeing of slaves along with acts of discipline such as fasting for further acts of expiation.

9. Not only did God teach the couple the words of repentance, the Almighty HONOURED THEM WITH GUIDANCE. "Then my guidance will come to you." This also illustrates the fact that, although men have been equipped with the moral conscience, it is not enough to keep him safe from the onslaughts of Satan. Men also needs guidance to help him along the way. Further, the promise of gudiance is not something new, but was instituted from the very beginning.

10. The two incidents, Shaytan's fall, and Adam's mistake reveal that two of the most important methods in which Satan employs to lead men to away from the truth are arrogance, and pursuit of lust, which the primary tool of Satan for this is through the sexual urge. In fact, when one observes history quite closely it becomes abundantly clear and proven that the majority of sins, and bloodshed are committed and spilt over these two things.

"Have they not pondered over the Quran, or are their locks on their hearts?"

The Merciful established himself on the Throne.

2005-07-18T14:51:00.000-07:00

The following phrase occurs in the Quran in seven places and is used in classical Arabic idiomatically. God Almighty has taken to running the affairs of creation. This verse is so profound in meaning, that it would be significant to analyze its implications:

1. Everytime it is preceded by a verse recounting that God Almighty created the heavens and the earth. It strikes at the very idea, held by Deists that God simply left the universe to run on its own. In fact, the Deist position leaves no room for religion.

2. This idea strikes at the very basis for idolatry. Idolatry has always acknowledged that although there was only One Creator for the universe, He was unconcerned with the welfare of man. He was so transcendant that it was beyond his Glory that he involve himself in the running of the universe. This led men to take other beings of worship so that "they may bring us nearer to God." The fact that God is continuously running the universe such that "everyday He is in a new splendour", should make man realize that only God is worthy to be worshipped, and only He is worthy to be called on for help.

3. God mentiones his attribute Ar-Rahman. This teaches man some important points:

a. As Ameen Ahsan Islahi points out, Ar-Rahman is an intensive form of fa'lan. This expresses 'great fervency and enthusiasm', and ultimately points out that it was the Almighty's abounding mercy that caused him to create and maintain the universe. His purpose is for a just and noble end. "My mercy overcomes my wrath."

b. It is tantamount to pure ingratitude to take other beings for worship other than Allah. How can one even raise their hands to another, when they realize that God Almighty created us, and is maintaining us purely out of his Abounding Mercy? In fact, it is only with due recognition of this reality, that one does not fall into shirk. In Surah Baqarah, verse 163, God Almighty says,

"Your God is one God. There is no god but Him. He is the Compassionate, the Ever-Merciful."

This verse states the oneness of God first in the positive sense, and then in the negative sense. This is followed by the attributes Ar-Rahman, and Ar-Raheem. The mentioning of these attributes hold a significant place, for it is a recognition of these attributes that cause men to turn to God alone, and it is a lack of conviction in these attributes that cause man to fall into shirk. Hadeeth report the Prophet (S) saying upon hearing a supplicant to God use these two attributes, that the person has called upon God by his greatest names, such that he will not be refused.

With this in mind, it would be wise to end on some reflections of the attribute of God Ar-Rabb. The reason is because the idea of rububiiyah conveys a similar idea to the phrase under discussion.

God, according to surah Fatiha, is the Rabb of the vastness of creation. The root, r-b-b, according to Muhammad Ali, has the idea of fostering something in such a manner as to help it to attain one condition after another until it reaches the goal of completion. The implications of this are that every single creature needs the assistance of God to reach its full potential. Guidance is actually a manifest law in the universe, and permeates everything through and through.

In the case of man, the rubbubiya of God manifests itself not only in material blessings, but spiritual blessings as well. Man was created with a dual nature, possessing both body and spirit, so his needs are two-fold. In Surah Fatiha, man recognizes that God is the Rabb of the vastness of Creation, which is an undeniable reality. Everything he sees around his is as if it was put in the service of him. This recognition ultimately impels him to implore his Lord for the fulfillment of his spiritual needs, including teaching him the proper way of worship. "You alone we worship, and you alone we seek help."

Finally, God has responded to this natural urge by providing him revelation, ultimating reaching its 'perfect' form in the Quran. "Ar-Rahman, Has Taught the Quran, and Created man." The greatest manifestation of God is that he provides man with hidaya.

When one acknowldges God is controlling the affairs of the world, than one realizes that "Have we not sent a warner?" is plain truth.

The Reality of Revelation and It's Greatness

2005-07-12T14:51:00.000-07:00

The very words of the Quran were revealed by God himself. One must appreciate the fact that Muhammad (S) had no choice in the matter, and he was only the deliverer of the message. The Holy Book, in surah Qiyamah, expicitly says that Muhammad (S) should not hasten himself with trying to have the Quran revealed to him at once, because it is God's will that it be revealed in stages for the particular purpose of training men. Instead he (S) should pray, "Our Lord, increase us in knowledge." In fact, the Quran in numerous places relate how none of the Prophets, like the 'sorcerers', were seekers of 'unseen' matters prior to revelation, and afterwards for that matter. Everybody knows the fright of the Prophet (S) upon witnessing Gibraeel (AS) for the first time. The Quran, in surah Dhuha, describes him as unaware of the faith. Musa (AS) did not truly realize the significance that he was about to be bestowed something great during his vision at Mount Tur. This is conveyed very beautifully, as pointed out by Mustansir Mir, by Musa's (AS) remarks about the function of his staff, upon God Almighty questioning him (AS) regarding it. The reply of the typical uses of a beduoin point to his humanity, and that further he (AS) was not aware of what was going to happen. The humor that is present is NOT there accidentally.

The fact that revelation according to the Quran, is not a right, but purely God Almighty's grace, whom He grants to whomsoever he wills does not necessitate that His choice is not guided by wisdom. God only chooses people whom are suitable to the task. Musa (AS) was raised in the House of Pharoah, and learned the art of governance. Yusuf (AS) had to go through a series of trials before prophethood was given to him. This reality of God training his chosen ones points to a very significant truth. Prophets are not simply deliverers of the message, but are trained to be the implementers of God's will on the earth. Their task does not lie simply with reciting the Book, but they are trained to purify mankind and lead them back to the path of self-realization, whom they are, and what their destiny is. Their actions produce movements which re-define history, and put man back on the path of self-preservation.

If one analyses the coming of Prophets, especially the raising of Muhammad (S), it becomes abundantly clear that if it weren't for God's mercy of sending revelation, humanity would have clearly destroyed itself. By the time of the son of Abdullah, the two greatest empires of the time were destroying each other through war and intrigue, which also affected the trade-routes that were a constant source of benefit both for Europe and the Far East. Also, the actual geographic location he (S) was raised in point to his universal mission. The Hijaz was untouched by the conflicts of the various empires. The region was considered almost insignificant, yet it was the CENTER of the known world at the time. The realization of this fact should humble any sound thinking human being into realizing the necessity of revelation, and the greatness of it.

"Had We sent down this Quran on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah, and We set forth these parables to men that they may reflect."

The description of the actual reality of revelation, in this case the Quran, is described in a very beautiful parable. The Quran is so great that the mountains, of which the pre-Islamic Arabs use to call 'The Eternal Ones" because to them they signified something unbreakable, would humble themselves, and then shatter into nothingness because of the realization of whom it came from. It is well-known about Ikrimah, that when he use to recite the Quran, tears would flow down his eyes spontaneuously, and overcome with reverence, he would kiss the Book and then place his forehead on it, repeating to himself, "These are words of my Lord."

The revelation itself is so great that Gibraeel (AS) reveals it to man directly from the seven heavens. It is in a preserved table, of which only the purified may come close to it. In surah Najm, God Almighty remarks about about the strength and awe of the Angel Gibraeel (AS) in the context of revelation. God, in other places, further praises Gibraeel's strength. The heavens have been fortified for the deliverance of the message, and the angels are stationed as guards so that even the djinn cannot grab a hearing. When it reaches the earth, God Almighty, according to the Quran, appoints angels in front of Muhammad (S), and behind him, so that nothing could even disturb the deliverance of the message. All of these descriptions are not made simply to state a fact, but convey the awesome nature of revelation, along with its impeachable integrity. Men MUST approach this Book realizing its greatness.

The Quran does not simply stop in describing revelation here. It also illustrates in surah Najm, how objective the process of revelation is, and it being so clear and perceptible that it is beyond any doubt. "He (S) (Muhammad (S)) saw him (Gibraeel (AS)) suspended on the farthest horizon, until he drew to two-bows length." The archangel enveloped the whole horizon, stood suspended there while Muhammad son of Abdullah (S) was looking, and then the angel came to such a close distance that He (AS) was right next to the Prophet (S). Fazlur Rahman describes how this description of distance conveys the Prophetic consciousness expanding and enveloping the the 'farthest' distances. Not only that, Muhammad (S) once again saw Gibraeel at the farthest Lote-Tree. The Almighty also says regarding the nature of revelation, "Will you dispute with him (Muhammad) about what He saw?" The Lote-Tree, of which the Prophet (S) saw in his ascension, is described such that "it enshroudeth what it enshroudeth". The words are meant to convey that the human mind cannot even begin to fathom the actual reality, that mere words cannot convey the experience.

Although the Prophet (S) was passive in the matter of revelation, he (S) was fully aware and possessed sound intellect when receiving the revelation, according to the Quran. In fact, this is clearly enunciated when God Almighty says, "The eye did not turn aside, nor did it exceed the limit." After the process of revelation was completed, the Quran would than be inscribed on the Prophet's (S) heart. "It is we who have revealed it upon thy heart." There are narrations which have the Prophet (S) describing that after the process of revelation was over he (S) felt as if words were placed on his (S) heart.

The awesomeness of revelation did not confine itself simply to the vision of Muhammad (S), but also manifested itself physically. Aisha (R) use to describe how the Prophet (S) would start sweating profusely in the cold, winter days when revelation descended upon him. One Sahabah (R) related how revelation came to the Prophet (S) while the Prophet's (S) leg was rested against his (AS). The Companions (R) of the Prophet (S) related that the leg of the Prophet (S) became so heavy that it almost crushed his bones. Another time, a camel was forced to its knees because of Muhammad (S) riding when revelation came upon him (S).

One must further understand that revelation to the Prophet (S) was not merely confined to the Quran. The Holy Book also speaks about visions the Prophet (S) had, such as him entering the Ka'aba. Revelation may take other forms, including subtle hints in the heart. For example, according to the Quran, when Yusuf (AS) was thrown in the well, he was inspired by God the events that would happen, i.e. his brothers would not be successful and events would be turned in his favor. Thus with the coming of revelation, this awakes a sort of prophetic consciousness in Prophets, which allow them to implement the spirit of revelation in all situations. They become the implementer of the divine directives, and their thoughts and deeds are permeated with the revelation such that they become the perfect examples. Prophet's (S) are undoubtedly the conveyers of revelation, but are not simply 'postmen'.

After understanding this phenomenon, it becomes abundantly clear the attitude one must have regarding the Prophets of God. Like Salman the Persian (AS), who wept and started kissing Muhammad (S) upon gazing upon his (S) face for the first time, or Bilal (R) the Abyssinian, who could not muster to say the adhan again after the death of the Prophet (S), reverence for the Prophets is the quality of belief. It is a belief that originates purely out of desire for the truth. One's attitude with respect to the Prophets, including their teachings and personalities, clearly demonstrate belief in the Almighty's religion.

Why things have been made forbidden?

2005-07-08T14:49:00.000-07:00

"They ask you concerning intoxicants and gambling. Tell them that even though these things entail some benefit for people, yet they also entail a great sin; and the sin entailed in them is much greater than their potential benefit." (2:219)

The following verse, in a very eloquent way, points out the very reason for prohibitions in the religion of God, the Almighty. Before proceeding, one needs to understand the cultural context in which the verse is made.

During pre-Islamic times, especially the winter months, the Arabs, especially the affluent, use to gather together to drink heavily. In states of intoxication, animals would be slaughtered. The participants would than gamble on the flesh of these animals and than offer the earnings to the poor. It was because of this charity that many people considered the act to be one of generosity, and that whoever did not participate in them as 'miserly'. These gatherings were also accompanied by music, along with slave girls singing verses of lewd poetry. All of this is testified to in pre-Islamic poetry. In fact, poets use to boast about how much they had given away, and such tales were recited throughout the ages.

As testified to the context of the Quran, because of this conception of 'generosity', when the Quran revealed injunctions about spending in the way of God for jihad, certain Muslims raised the question of this type of spending. God revealed the verse in question.

This verse establishes a few key points:

1. The type of style the Quran uses, i.e. "They ask thee concerning...", clearly reveals that attempting to understand the Quran is absolutely allowed. It is often asserted by certain 'learned', that one should simply recite the Quran not attempting to understand the wisdom behind it. In fact, this is contradicted by the early Muslims, whom were heavily engaged in this practice. This beautiful verse is one of the countless that illustrate that God himself ANSWERS questions raised. Nobody should ever be condemned for asking question related to religion, when these questions are sincere. If the questioner has some misunderstandings, the one who is being approached should take the necessary means to clarify any doubts raised.

2. The Quran compares the benefit with the 'ithm'. This may seem insignficant, but they carry a profound meaning. 'Ithm' constitutes 'sin', thus the comparison between 'benefit' and 'harm' is related to MORAL issues. This verse clearly evidences the fact that the religion of God does not forbid things based upon the 'physical' harm that may result, but the harm that may compromise one's moral and spiritual welfare.

3. God has forbidden things for this reason, and this reason alone. Every injunction of the shareeah is for the welfare of the human being, and its directives are not without wisdom. In fact, this is further made known because God Almighty, in many places of the Quran, commands men to eat from the halaal and tayyib. Tayyib refers to all things that are good and pure, and to forbid one's self food under 'religious' pretenses is actually considered an act of Satan. This conception, when internalized, radically alters the perspective of man, where religion is not a set of rituals, nor a belief in superstitions, but an actual liberator of man from such baseless customs.

This is why, often times, after this command of eating from good and pure is made, God refers to the various superstititous practices that were instituted by the 'leaders' of society. One must always bear in mind that the proper attitude one should have with the world is that it is good, and that one should partake in it, unless God has declared something as haraam. Otherwise, religion often ends up as nothing but superstitious practices and beliefs. Man ends up becoming a slave to every other thing besides God. Also, this is one of the very reason why the command to partake in good foods in surah Baqarah is made BEFORE the commands of shareeah, and immediately AFTER an elaboration on tawheed. Wisdom permeates the Book of God, through and through.

It is worth noting that the type of gatherings related above, have been condemned in countless narrations of the Prophet (S). In fact, we find that the many hadeeth that are used to justify an absolute forbiddance of music are actually in the context of the above type of activity. This is why we find the mentioning of such things as 'silk', 'music', 'gambling', 'drinking' and the 'woman's private part' in the narrations. Without a proper appreciation of the cultural life of pre-Islamic Arabia, certain judgements are made about music that are actually based upon a total misrepresentation of the actual position. Once again, we see that forbiddance of a SPECIFIC type of music had a to do with a MORAL issue. This clearly proves the absolute necessity of context and wisdom in religion.

Ameen Ahsan Islahi on Jihad, quoted with relevance to attacking civilians

2005-07-07T14:48:00.000-07:00

Ameen Ahsan Islahi discussed the reasons jihad is not allowed without proper authority, in the Islamic terminology called "AL-JAMAAH", which in today's context is a State. The following are the reasons:

"The first reason [for this condition] is that God Almighty does not like the dissolution and disintegration of even an evil system until a strong probablity exists that those who are out to disintegrate the system will provide people with an alternative and a righteous system. Anarchy and disorder are unnatural conditions. In fact, they are so contrary to human nature that even an unjust system is perferable to them....this confidence [that a group will be able to harmonise a disintegrated system and integrate it into a united whole] can be reposed in such a group only as has actually formed a political government and has such control and discipline within the confines of its authority that the group can be termed as al-jamaa`ah [the State, or the government]. Until a group attains this position, it may strive [by religiously allowable means] to become al-jamaa`ah -- and that endeavour would be its jihad for that time -- but it DOES NOT HAVE THE RIGHT to wage an `armed’ jihad.

The second reason is that the import of the power which a group engaged in war gets over the life and property of human beings is so great that sanction to wield this power cannot be given to a group the control of whose leader over his followers is based merely on his spiritual and religious influence on them [rather than being based on legal authority]. When the control of a leader is based merely on his spirtual and religious influence, there is not sufficient guarantee that the leader will be able to stop his followers from fassad fil’ard [creating a situation of disorder, chaos, anarchy on the earth]. Therefore, a religious leader does not have the right to allow his followers to take out their swords [that is to wage an armed struggle] merely on the basis of his spirtual influence over them, for once the sword is unsheathed there is great danger that it will not care for right and wrong and that those who drew it will end up doing all [the wrong which] they had sought to end. Such radical groups as desire revolution and the object of whom is nothing more than disruption of the existing system and deposition of the ruling party to seize power for themselves play such games -- and they can, for in their eyes disruption of a system is no calamity, nor is cruelty of any kind an evil. Everything is right to them [ as long as it serves their purpose]. However, the leaders of a just and righteous party must see whether they are in a position to provide people with a system better than the one they seek to change and whether they will be able to stop their followers from doing such wrong as they themselves had sought to root out. If they are not in that position, then they do not have the right to play games with the life and property of people on the basis of their confidence in mere chances and to create greater disorder than the one they had sought to end."

I'd like to add that those who partake in such acts under the guise of Islam are criminals and should be subjected to the severest punishments. They are guilty of multiple crimes.

1. They have justified their acts in the name of Islam. Many of them are very quick to use the phrase "Allah knows best" in discussions about the length of the beard, but when it revolves around the "allowability to target civilians because they happen to live under a government that ", they are so keen to pronounce this as legal, without any hesistation whatsoever.

2. They are scavengers, living in non-Muslim countries and enjoying al the benefits of the country. One will never find a precedent from the practice of the Prophet (S), that he never treated those that did good to him without gratitude, even if they were his enemies. He NEVER FORGOT the good deeds done to him, and consistently repayed them, even if they were non-Muslims caught up in the flames of war. Every human being considers the mosquito as the worse of insects, simply because it lives off the blood of others. Imagine the case of a human being that does this. How can that person speak about honor, pride, and dignity, i.e. izaah?

3. They have taken the position of gods by declaring a world divided between the people of kufr and the people of imaan. This is reserved only for Allah. In fact, the Almighty did not allow the Prophet (S) to make hijrah, which was the final delineation between imaan and kufr with respect to the Qurayshi leadership, until it was revealed to the Prophet (S) to migrate. Allah alone knew that the Qurayshi time was up, thus they became susceptible to His punishment. The Prophet (S) himself could not determine whether these leaders would accept or not, even though many signs were continually being manifest to them. So who is there to even claim that imaan and kufr has become clear to the people that they have no excuse? Nobody can claim they are under revelation and make such bold statements, and nobody can claim they have presented Islam anywhere on the level of Muhammad (S), who was aided by God himself.

4. They call for the violation of treaties. The Quran has explicitly stated that a nation whom an Islamic state is bound by a treaty can in NO WAY violate the treaty, even if that nation is persecuting Muslim citizens of their own country.

And to those who accepted faith but did not migrate [to Madinah], you owe no duty of protection to them until they migrate; but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance; and Allah is the All-Seer of what you do. (8:72)

The primary reason for this, besides Islam's stress on fulfilling covenants, is because it quells the flames of war, and allows for the stability of the region. Thus, it becomes absolutely inexcusable for those people living under a legalized political authority to call for war against nations by whom their respective countries are bound by treaties. It is also absolutely inexcusable for any Muslim person to call for Muslim nations to rise up against the "West" if they are bound by treaties, unless that respective country has violated the treaty. Even then, such a matter is RESERVED FOR THE STATE, not some 'religious leader' on the street. Also, a Muslim state cannot wage jihad except for a defensive reason, or the removal of oppression and it MUST MAKE IT CLEAR THE TREATY IS NOT VALID. The Companions (R) thesmelves, whom were the only people allowed to wage an offensive jihad, because they were declared the 'witnesses of the truth to mankind' after being cleared of all elements of hypocrisy by God himself went before the kings and declared their intent.

"If thou fearest treachery from any group, THROW BACK (their covenant) TO THEM, (so as to be) on equal terms: for Allah loveth not the treacherous." (8:58)

With this in mind, one may ask, "How does a religion that demands the UTMOST ETHICAL OBLIGATIONS WITH RESPECT TO TREATIES desire world domination?"

Besides this list, there are countless other misdeeds that can be attributed to people who commit blatant attacks in the name of Islam. They are CRIMINALS and are guilty of spreading disorder in the land. In fact, it is my opinion that these type of people, especially in the Muslim lands, be shot on the spot.

Is Salvation for Muslims only?

2005-07-05T14:47:00.000-07:00

Indeed those, who have believed [now] and those, who became Jews and the Nazarenes and the Sabaeans, whoever truly believes in God and the Day of Judgment and does good deeds [in keeping with his belief], they shall have their reward with their Lord. There they shall neither fear [the future] nor regret [the past]. (2-62)

This verse is among the most misunderstood. In fact, the controversy it generates often divides people into two parties. One argues that from this specific verse, one can infer that all paths to God lead to salvation. On the other hand, there are specific Muslims that hold that this verse has been abrogated with the coming of Muhammad (S). The verse that is the basis on which this argument rests is, "Indeed, the religion with God is Islam."

The primary cause of this misunderstanding, as with much of the Quran, is because of the lack of contextualization. This particular verse is actually a response to a certain psychological condition that plagued the Bani Israel during the time of Muhammad (S). As Moiz Amjad points out, this verse is preceded by certain verses reminding the Israelites of particular incidents in the past. Verse 40-46 are actually a reminder of the blessings God had bestowed upon the Bani Israel by making them witnesses to the truth of mankind. This blessing also entailed that they would fulfil the covenant of God by accepting the Final Messenger to come, and would further help him in propagating the message. The actual tone of these verses seem to be in a positive manner. The Quran than begins to elaborate, in verses 47-62, from a different angle the same theme of submitting to the truth that has come. As opposed to 40-46, these verses are more negative in tone. This section discusses the fact that just because the Bani Israel have been granted this manifest blessing, it should not delude them into thinking that it gives them license to act however they desire. This is why this particular section begins with a statement of warning in regards to the Last Day.

"Children of Israel, recall My blessings, which I bestowed upon you and that I preferred you (with My guidance) over the humankind. And fear the Day, when no soul shall be able to benefit another in the least; and no intercession shall be accepted on its behalf; and no ransom shall be accepted from it; and no one shall get any help from anyone." (2:47)

It is this verse which stresses the fact that success on the Day of Judgement will come only to those who avail themselves of the oppurtunity to perform good deeds, and the ties that people have will not be worth a single thing in regards to help on that Day. The verses that follow are historical realities of past where the Bani Israel were punished, and the Bani Israel of the time of Muhammad (S) were quite aware of. Just as God punished many of them in the past, they should not be deluded into thinking that they will not be held accountable for their attitude in respect to Muhammad (S), simply because they were God's 'chosen people'.

After describing these incidents, the particular verse under discussion is stated. It is akin to a conclusion that can be drawn. The Quran is contradicting the notion that CLAIMS TO A SPECIFIC GROUP entitles a person to salvation. The same surah discusses certain misconceptions of the Jews at the time, including the idea that because of their being the chosen people of God, they would not be subjected to the hell-fire, and if they were, it would only be for a few days. Among other such attitudes is the almost compromising games they were playing in regards the prophethood of Muhammad (S). The Quran recounts how some of them would argue that Muhammad (S) was a Prophet, but only to the Arabs. This was a result of their false pride in lineage, i.e. Muhammad (S) was a descendant of the Bani Ishmael, that led them to take such a position.

To claim that one believes in God and the Hereafter, and at the same time, take a compromising attitude with respect to the truth shows that one really does not have firm conviction. It is firm belief in these realities that makes one accept the haqq. In fact this is supported by the first verses of Surah Baqarah. As Ameen Ahsan Islahi (R) pointed out, contrary to the traditional interpretation, the verses are actually about the learned among the Bani Israel whom accepted Islam. The Quran recounts the fundamental aspect of beliefs, i.e. belief in God and accountability, that led them to accept truth of Muhammad, as recounted in the first verses of Surah Baqarah. "They believe in what is revealed before you, and what is revealed to you, and they are CERTAIN OF THE HEREAFTER." The verse than speaks about those among them who had taken a clearly negative position in regards to Islam. The discussion than revolves around those Bani Israel whom had not taken a firm stance, and were attempting to find a reconciliatory ground. Some among the Bani Israel were saying it is enough that they believe in God and the Hereafter for salvation, and that the belief in Muhammad (S) is not necessary for them.

"Among these people are also those, who say: 'We believe in God and the Day of Judgment'. But the fact is that they are not true believers [unless they also believe in the Prophet. They seek to deceive God and the believers [about their false piety], but are actually deceiving none but themselves and are [yet] unaware of it." (2-8)

God Almighty explicitly declares that there statement of belief is actually used as a cover to not believe in the prophethood of Muhammad (S). God says that any honest believer in God Almighty, and the Day of Judgement, CAN NEVER take a compromising attitude, and that that one must take a submissive attitude with it, no matter where it comes from.

The verse under discussion is not a statement about the social group one belongs to that entails him to salvation. The verse is actually a statement which is meant to curb the exclusivist attitude one has regarding the truth. In fact, this attitude is common among people of all faiths, including Muslims. The attitude that one will continue to sin, yet try and justify it with the fasle illusion that he will be granted forgiveness by God on the Day of Judgement because he is 'Muslim' shows his actual trivialization of th faith. In fact, the Quran says that one whom continues to sin, and lets his sins surround him until his death are worthy of the eternal hell-fire. With this in my mind, it becomes abundanlty clear that a KAFFIR is one who knowingly rejects the truth. A Muslim can be one, just as a Christian can be one.

In the end, one can draw the beautiful example of certain sincere ahl-kitaab during the time of the Prophet (S). The Quran recounts about how certain sincere ahl-kitab were told to believe, they boasted with JUSTIFIED pride that EVEN BEFORE the Arabs whom were telling them to accept Islam, they were ALREADY MUSLIM. They understood that it was their firm conviction in God and the Hereafter that they accepted Muhammad (S), and that they possessed imaan before his (S) coming. Also, we can see how honoured they are in the Quran when the Almighty says that he promised those ahl-kitaab who accepted Islam double reward. It was because of their belief and sincerity before Islam during a time when the Abrahamic religion had become corrupted and most people had gone astray, and their acceptance of Muhammad (S) after prophethood was bestowed upon him that resulted in them being honored. "God grants his bounty to whomever He wills."

Surah Pairs

2005-06-30T14:46:00.000-07:00

The majority of surahs form pairs. A typical example of this pair are Surah Dhuha and Alam-Nasharah. As is clear from the context of both, the first was revealed in the initial period of the Prophet's ministry, while the second was revealed close to the end. This seems to always be the case in terms of pairing, with the earlier surah, in terms of chronology of revelation, finding its place immediately prior to the latter reveales surah.

If one analyses the first surah, it becomes abudantly clear that it reflects the mission of the Prophet (S) at its earlier stages. It deals with the fact that Muhammad's (S) mission is not making any signficant progess, yet hope and consolation is given to him. In fact, he will be given so much success that he will be well pleased. In order to give proof of this reality, God Almighty substantiates the argument with incidents in the past. For each incident in the past, the proper manner to conduct himself in the future is delineated in the last three ayahs. Just as Muhammad (S) was found an orphan, he too should never turn away an orphan. Just as Muhammad (S) was not aware of the truth, he should never scold one who comes to him seeking the truth. Just as Muhammad (S) was made independent of others in respect to God's guidance, he too must proclaim this guidance. This very idea reveals that with every bounty given by God, there is a specific obligation with respect to it. Another very interesting insight about this surah is that God chose his (S) being an orphan to accompany the idea of wandering for the truth, and being made independent. It shows how powerful the imagery is in the Quran, because the orphan reflects a state of not having a real home, and being totally dependent on the kindness of people.

The second surah speaks about the progress the deen in the LATER stages. God Almighty has elevated the mission of Muhammad (S). His voice was spreading all over the Arabian peninsula like wild-fire.

"Have We not opened up your heart for you?
And relieved you of the burden which weighed your back?
And for your sake exalted your fame."

In both surahs, guidance is given prominence as the primary blessing. Also, observe how this surah is a direct contrast to surah Dhuha, where it describes how Muhammad (S) was in a state of anxiety, particulary because most people were not listening to his call. The elevation of his message spoken about in Surah Inshirah is the practical manifestation of the promise of God in the verse "Very soon shall your Lord give you [so much that] you shall be pleased." Also, the similarities do not end here. Just as the latter surah dealth with how Muhammad (S) should act, this surah also follows the same pattern. Because of these blessings Muhammad (S) has received, he should offer gratitude through increasing his ibadah, i.e. worship. As he (S) learned, that the very hardship he faced in his earlier life was followed by ease, this state of ease will not end. In fact, this is the very reason for the repetition of the statement, "With hardship comes ease, with hardship comes ease." It is akin to saying, as Ameen Ahsan Islahi (R) points out, "Muhammad (S), when you have climbed one hill, and do not give up, because there is another hill to climb." This statement is followed by the proper attitude the Holy Prophet (S) should take until death overtakes him:

"So, when your task is over, prepare yourself and seek your Lord with
all fervour."

This finded manifestation in his (S) practical life, where by the end of his life, he began to increase his ibadah, to such an extent his feet would crack. And as that blessed soul would reply about why he stood such long nights in prayer despite His Lord forgiving his mistakes:

‘Should not I become a grateful servant of my Lord.'

Can one imagine the strength of will of that pure being, who stood at the age of 63 performing such feats that would shatter the legs of anybody else even after devoting himself 23 years with little sleep?

The surah pairing scheme goes well beyond this. In fact, certain surahs may delineate a positive aspect of an argument, with the latter providing the negative aspect. A simple analysis of Talaq-Tahrim gives evidence to this fact. The former deals with observing the limits of the Almighty in relationships that may be dictated by HATE, i.e. divorce, whille the latter deals with observing the limits of the Almighty in relationships dicated by LOVE, i.e. marriage.

All of this testifies to the immaculate coherence of the Book of God. This becomes further mind-boggling considering that the Quran was revealed in stages over a 23 year period, in circumstances of intense opposition, political maneuvering by the Quraysh, and multiple difference circumstances. At the same time, the revelation provided the basis in which too train men, all the while taking into account human nature. Further, God chose to reveal this Book to an Unlettered man, whom in his earlier years, use to herd sheep on the outskirts of Mecca.

"Have they not pondered over the Quran, or are their locks on their hearts?"

Understanding how the Khaleephas were Elected

2005-06-27T14:46:00.000-07:00

1. The Quran explicitly says "The believers run their affairs through mutual consultation." Any justification for a certain practice of Islam must originate out of the indispensable source, i.e. the Quran. This is the fundamental law in which a Muslim society deals with the general affairs. Further, Islam does not define HOW this mutual consultation can be established, and this too was not without wisdom. Mechanisms differ from society to society, and do not necessarily follow a regulated selection process. In a primitive, tribal society, a person may display qualities essential to the survival of his group, including great hunting and tracking skills and physically strong. Over time, as his characteristics become more prominent in assisting the survival of the group, the people become dependent upon him, ultimately resulting in a natural but conscious acceptance by the people of him as their leader.

2. The question than originates, why were the Quraysh given leadership? Everybody well knows the status of the Quraysh in pre-Islamic Arabia, and in fact Islamic Arabia. They possessed the sacred territory of Masjid Al-Haram, and their honour within Arabia was because of their control of it. There are abounding references to this in the Quran, and it the Prophetic mission started there because it was the Mother of the Cities. God, whenever he raised a Messenger, raised them among the main town and this was a decision of pure wisdom. With the acceptance of Islam by the leaders of society, especially a tribal one, the masses would soon follow. The Quran speaks emphatic terms to the Qurayshi leaders and how they would suffer double-punishment if they rejected the message of Islam. The Quran furthers this with parables of the Day of Judgement and how the people will condemn their leaders for letting them fall into the fire. It becomes apparent that the possessors of the Kaaba were considered
the leaders of Arabia by the REST OF ARABIA.

3. How did the Arabian society conduct their affairs:

"When the Muslims at the Prophet's behest consented to free the prisoners of Hawazin, the Prophet said: I could not know who among you has shown his consent and who among you has not. Therefore, go back, and send your leaders that they may inform us. (Kitabu'l-Ahkam)"

Arabian society was a TRIBAL one. It becomes very clear that the opinion of each tribe was made known through the leaders of the tribes. As the above clearly illustrates, the Prophet (S) determined the will of the tribes through their leaders.

4. From the position of the Quraysh in the Quran, it becomes very clear the status of the Quraysh in light of Arabian society. This is further exemplified in the hadeeth above, and others such as:

People in this matter follow the Quraysh. The believers of Arabia are the followers of their believers and the disbelievers of Arabia are the followers of their disbelievers. (Muslim, Kitabu'l-Imarah)

From this hadeeth, it becomes very clear the position the Quraysh had in respect to Arabian society. The following hadeeths are clear enunciations of a common fact of life, and the Prophet (S) was pointing this out in order to make sure the Muslims did not violate the principle of "mutual consultation". The decision of the Prophet (S) was not based upon any notion of tribal or racial superiority but of the SITUATION in society.

5. The Prophet (S) is reported to have said:

After me the political authority (imamat) shall be transferred to the Quraysh. (Musnad Ahmad Ibn Hambal, vol. 3, p. 183)

Our political authority shall remain with the Quraysh. In this matter, whoever opposes them as long as they follow Islam, Allah shall cast him face down in Hell. (Bukhari: Kitabu'l-Ahkam)

I have quoted this hadeeth for two reasons:

i. To demonstrate that even the appointment of Quraysh is CONDITIONAL upon their obedience to Islam. This is clearly known through the statement "WHOEVER OPPOSES THEM AS LONG AS THEY FOLLOW ISLAM...."

ii. That, with the above background in mind, it becomes abundantly clear that the appointment of Quraysh as leaders was not of lineage, BUT OF PROTECTING THE PRINCIPLE OF SHOORA, or mutual consultation. The Prophet (S) laid particular emphasis on this point to allow no room for pre-Islamic ideas to make ground. The jahiliya period was one that was characterized by blind tribal loyalty. This passion often resulted in bloodshed that passed on to generations.

6. When the Prophet (S) died, the issue of who would be leader came about. This is when the Ansar came forth with the argument that they should be vested with leadership. Abu Bakr (R), with his erudition, pronounced to the Ansar:

O Sa‘ad! You know very well that the Prophet (sws) had said in your presence that the Quraysh shall be given the Khilafat because the noble among the Arabs follow their nobles and their ignobles follow their ignobles. Sa‘ad replied: What you say is correct, we are your advisers and you are our rulers. (Musnad Ahmad Ibn Hambal, vol. 1, p.5)

Another report gives a similar rendering with the words:

The people of Arabia are not aware of anyone's political leadership except that of the Quraysh. (Musnad Ahmad Ibn Hambal, vol 1. P. 56)

One can actually extend this principle to the appointment of the other khaleephas as well. But that is more a historical issue, as opposed to the philosophy of how Muslims choose their leaders.

7. The Sahabah continued this practice of shoora whenever a decison was made. For example, Umar (R) would discuss a position with the early Muhajireen and then the Ansar to seek their opinions, before making a decision in which he needed help. These two groups were also respected as the representatives of the new nation, so they too enjoined popular support.

I have bothered you with the burden of coming here so that you can help me in my responsibilities owing to this position you have entrusted me with. I am a human being just like you and do not want that you follow my desires in these affairs. (Abu Yusuf,
Kitabu'l-Khiraj, Fasl fi'l Fay wa al-Khiraj, [1302 AH], p.27)

In the Masjid-i-Nabawi, sessions of the Muhajirun would be convened in which ‘Umar would sit and present to them all the happenings and events reported to him from the various parts of his empire. (Biladhuri, Futuhu'l Buldan, [Qum: Manshurat al-Arummiyyah, 1404 AH], p. 266)

8. The refusal of Husain (R) to pedge bayaah to Yazeed was actually a preservation of this principle of shoora. He did not accept that a person could be appointed khaleepha without taking a bayaah?

9. As is evident, the Muslims 'run their affairs through mutual consultation." That is why Abu Hanifa (R) made it clear that the Qurayshi leadership was no longer binding, because they no longer constitute a position that they held during the time after the Prophet's (S) death. With the Muslim ummah today, the manner in which a leader is elected is through ijtihad, but 'mutual consultation' has to be taken into account. The arguments against democracy, by certain groups, are actual based upon a total misunderstanding of Islam's conception of gov't.

10. It is actually amazing when one considers the actual changes brought about by this Unlettered Prophet (S). The foundations he laid for society can only make man marvel at the nature of this communication he was receiving.

Lesson in the Quranic style

2005-06-24T14:45:00.000-07:00

The opinion of most commentators in reference to the Quranic oaths, i.e. that it testifies to the greatness of something seems to be incorrect. In fact, the Quranic oaths are used by God for establishing an argument. A very clear illustration of this point can be drawn through Surah Shams.

"The sun bears witness and its ascent,
and the moon when it follows it,
and the day when it illuminates it,
and the night when it enshrouds it,
and the sky and its [wondrous] make,
and the earth and its [wide] expanse
[that if this world exists, the next world also does.] ---
and the soul bears witness and the perfection given to it.
Then inspired it with its evil and its good,
that he succeeded who purified it and he failed who corrupted it."

All the phenomenon that are sworn by are direct contrasts of observable phenomenon in nature. The sun at the brightest point of the day reflecting the world at its busiest is contrasted to the moon and the calmness and of the night reflecting the world at its quitest. The idea that the heaven has been RAISED high while the earth has been SPREAD out reflect two contrasting phenomenon. The Quran further brings forth contrasting phenomenon when it refers to the human being as being created from clay but at the same time possessing a moral conscience. This also reflects two pairs, the knowledge of the good and the evil.

The theme of the surah revolves around how just as everything in creation has its own pair, this world too must have its own pair. This world is incomplete without a pair to contrast it with. The only conclusion worth realizing through this is that it would be truly absurd to assume that man, a creature who has been equipped with all these faculties and freedom, would be left alone, unaccounted for. There is undoubtedly a next life that must ultimately happen, where man will be judged. This is further confirmed through the idea of judgement in history as reflected in the story of Thamud. History also points to the fact that God does not leave man to do as he pleases, without any regard for the moral order.

Pre-Islamic Arabic further testifies that oaths were called to be WITNESSES. When a pre-Islamic Arab took an oath, this meant more than a simple pronouncement of the tongue. This is why, when the shahada is recited in prayer with the words, "I bear witness", what this means is not just the belief in an established reality, but is akin to making an oath that one will live according to this reality.

Whether it is the coherence in the universe witnessing to the ONENESS of God, or the providence in nature witnessing the idea of accountability, in the Quran, the whole world is a SIGN pointing to a greater reality. This is why, when the Arabs were exposed to the revelation of a man unlettered, they could only prostrate, as the bedouin did, before these words. "This is not the words of a poet."