In Surah al-Fath (Victory), Allah says in ayah 10
Truly those who pledge allegiance unto thee pledge allegiance only unto God The Hand of God is over their hands. And whoever reneges, reneges only to his detriment. And whosoever fulfills what He has pledged unto God, He will grant him a great reward.
Commentators discuss the concept of bayah which we have briefly talked about at the beginning of our Ramadan postings as 'the covenant'. What is interesting yet again, is that those who break the bayah, they break it against themselves. This is counter-intuitive, particularly if you consider that bayah is translated as a contract. If a contract, by definition, has two parties agreeing to terms of a contract, how can one parties reneging result in an infraction against themselves? What does this tell us about the nature of the contract between God and the believer?
Thursday, July 7, 2016
Juz’ 25 – Fussilat 47 – Al Jathiya 37, Topic: Does genuine doubt make you an unbeliever ?
As I've been reading this month a recurring theme has been a constant source of annoyance. What is the role of doubt in faith? We are told doubt is important and that search is essential in one's faith practice. However, again and again Allah discusses those who did not heed the message of the Quran and deems these individuals or groups as arrogant, noting that they are incurring a grave punishment in the hereafter. For example, in Surah al Jathiyah (Upon their knees), Allah says,
He hears the signs of God recited unto him, then persists arrogantly as if he did not hear it. So give him glad tidings of a painful punishment. And when he comes to know aught of Our signs he takes them in mockery. For them there shall be a humiliating punishment. (45: 8-10).
I am so uncomfortable thinking that if one doesn't accept the religion based on the revealed text of that context , they are doomed. How can this be with a God so compassionate and merciful. Are we just supposed to know in our bones? Religion isn't an easy proposition to accept. Are there other alternatives of how we can interpret the arrogance of the unbelievers? How can we think of belief on a continuum such that being a believer or non-believer isn't so black and white?
He hears the signs of God recited unto him, then persists arrogantly as if he did not hear it. So give him glad tidings of a painful punishment. And when he comes to know aught of Our signs he takes them in mockery. For them there shall be a humiliating punishment. (45: 8-10).
I am so uncomfortable thinking that if one doesn't accept the religion based on the revealed text of that context , they are doomed. How can this be with a God so compassionate and merciful. Are we just supposed to know in our bones? Religion isn't an easy proposition to accept. Are there other alternatives of how we can interpret the arrogance of the unbelievers? How can we think of belief on a continuum such that being a believer or non-believer isn't so black and white?
Juz’ 24 – Az Zumar 32 – Fussilat 46, Topic: Seeking Forgiveness in the last 10 days of Ramadan
We just commemorated Layl tul-Qadr where many Muslim recite various tasbhis, including, astagfirullah, coming from the root word Ghafir, which is the name of a Surah included in today's Juz.
Surah Ghafir or The Forgiver begins with a beautiful description of Allah's mercy, which I would like to refer to as a du'a on the heels of the tragedy in Orlando.
(40:1-3)
Ha. Mim. The revelation of the Book from God, the Mighty, the Knower, Forgivers of sins, Accepter of Repentance, severe in retribution, Possessed of Bounty. There is no god but He; unto Him is the journey's end.
I invoke this description of Allah as a du'a in hopes that it will provide comfort. Here are my intentions behind offering this du'a in the wake of this senseless tragedy:
1. I call upon Allah who is Mighty and Bountiful to create more opportunities for peace and save us from these tragedies.
2. I call upon Allah's justice and judgement for the evils committed. Although I believe we are given the mantle of correcting injustice, in times like these, seeking higher justice is the only path which brings solace because nothing we do can ever be enough.
3. I ask for forgiveness, because I am not doing enough---we are not doing enough. We cannot let ourselves off the hook for being part of creating an environment which, at best, silences LGBTQ Muslims, and all too often, fosters hostility. We need to take a good hard look at ourselves. I need to look at myself and think about what I can do better. I seek forgiveness for being too conservative, for not using my voice and privilege and allowing the status quo fester its rot.
Surah Ghafir or The Forgiver begins with a beautiful description of Allah's mercy, which I would like to refer to as a du'a on the heels of the tragedy in Orlando.
(40:1-3)
Ha. Mim. The revelation of the Book from God, the Mighty, the Knower, Forgivers of sins, Accepter of Repentance, severe in retribution, Possessed of Bounty. There is no god but He; unto Him is the journey's end.
I invoke this description of Allah as a du'a in hopes that it will provide comfort. Here are my intentions behind offering this du'a in the wake of this senseless tragedy:
1. I call upon Allah who is Mighty and Bountiful to create more opportunities for peace and save us from these tragedies.
2. I call upon Allah's justice and judgement for the evils committed. Although I believe we are given the mantle of correcting injustice, in times like these, seeking higher justice is the only path which brings solace because nothing we do can ever be enough.
3. I ask for forgiveness, because I am not doing enough---we are not doing enough. We cannot let ourselves off the hook for being part of creating an environment which, at best, silences LGBTQ Muslims, and all too often, fosters hostility. We need to take a good hard look at ourselves. I need to look at myself and think about what I can do better. I seek forgiveness for being too conservative, for not using my voice and privilege and allowing the status quo fester its rot.
Juz’ 23 – Ya Sin 28 – Az Zumar 31, Topic: Companions Here and in the Hereafter
The surahs in this Juz (mainly Makkan) focus heavily on death and the afterlife. In Surah al-Saffat (Those Ranged in Ranks), there is a description of paradise and within that a description of how companions and spouses will dwell.
Starting in Surah 37 ayah 40, Allah describes all of the provisions of paradise, including the wine which has all the benefits of alcohol but none of the drawbacks---no impermanent of intellect and no hangover (p.1-089). Among other provisions, is the mention of celestial spouses.
And their shall be maidens of modest gaze with lustrous eyes (48), as if they were hidden eggs(49). And they will turn to one another, questioning each other (50). One among them will say, "I had a companion (51), who would say , "Are you among those who confirm? (52) What! When we have died and are dust and bones, are we to be requited ? (53)" He will say, "Will you look?" (54) So he will look and see him in the midst of Hellfire. (55) He will say, "By God! You did well-nigh destroy me (56); and if not for the blessing of my Lord, I would have been among the arraigned (57).
After reading the commentary I glean that these ayahs are supposed to indicate that, although we might be assigned companions or mates in this life, in the hereafter, we are each accountable for our own deen. For that reason, we might be assigned different spouses in the hereafter.According to the commentators, "When they have died and the believer goes to the Garden and the idolater goes to the Fire, the believer sees the state of the disbeliever, and according to 7:46-50, the disbelievers in Hell can see the believers in Paradise.
When I was much younger I heard a saying that stuck with me. You should choose your life partner based one criteria: will this person strengthen your deen? This criteria still resonates with me. However, if you find in life that your life partner is not strengthening your deen and in fact might be on an undesirable path, what are the implications for this life and the next?
Starting in Surah 37 ayah 40, Allah describes all of the provisions of paradise, including the wine which has all the benefits of alcohol but none of the drawbacks---no impermanent of intellect and no hangover (p.1-089). Among other provisions, is the mention of celestial spouses.
And their shall be maidens of modest gaze with lustrous eyes (48), as if they were hidden eggs(49). And they will turn to one another, questioning each other (50). One among them will say, "I had a companion (51), who would say , "Are you among those who confirm? (52) What! When we have died and are dust and bones, are we to be requited ? (53)" He will say, "Will you look?" (54) So he will look and see him in the midst of Hellfire. (55) He will say, "By God! You did well-nigh destroy me (56); and if not for the blessing of my Lord, I would have been among the arraigned (57).
After reading the commentary I glean that these ayahs are supposed to indicate that, although we might be assigned companions or mates in this life, in the hereafter, we are each accountable for our own deen. For that reason, we might be assigned different spouses in the hereafter.According to the commentators, "When they have died and the believer goes to the Garden and the idolater goes to the Fire, the believer sees the state of the disbeliever, and according to 7:46-50, the disbelievers in Hell can see the believers in Paradise.
When I was much younger I heard a saying that stuck with me. You should choose your life partner based one criteria: will this person strengthen your deen? This criteria still resonates with me. However, if you find in life that your life partner is not strengthening your deen and in fact might be on an undesirable path, what are the implications for this life and the next?
Juz’ 22 – Al Azhab 31 – Ya Sin 27, Topic: Public and Private Spending
Today's juz includes an ayah from Surah Fatir (the Originator)---sounds like a superhero name!
Ayah 29/30 of this Allah reads,
Truly those who recite the Book of God, perform the prayer, and spend from that which We have provided them secretly and openly hope for a commerce that will never perish, that He may pay them their rewards in full and increase them from His Bounty. Truly He is Forgiving, Thankful.
We see again that the duties given to believers are to pray, enjoin what is right, and to do good deeds. The authors discuss this as worship with "one's tongue, worshiping with one's body, and expending one's wealth" (p. 1063). What is especially interesting in these ayahs is the mention of spending "from that which We have provided them secretly and openly". The commentators interpret this as spending wealth openly in society and also privately, both in charity and both for the seeking the higher commerce which the commentators say (citing Fakhr al-Din al-Razi) is "seeking the Face of God".
The editors of this volume have noted that the public spending (keeping in mind the higher commerce) is meant to encourage others to do the same. This stuck with me, as I constantly hear (and also find myself agreeing with) criticism of public acts of giving within the community. There is a criticism of those who have money being given public opportunities to "give". Although the interpreters stress sincerity in the impetus for spending of wealth, sincerity is difficult to determine through the human gaze. For me the question remains, is there more to public giving than a spectacle of privilege and wealth?
Ayah 29/30 of this Allah reads,
Truly those who recite the Book of God, perform the prayer, and spend from that which We have provided them secretly and openly hope for a commerce that will never perish, that He may pay them their rewards in full and increase them from His Bounty. Truly He is Forgiving, Thankful.
We see again that the duties given to believers are to pray, enjoin what is right, and to do good deeds. The authors discuss this as worship with "one's tongue, worshiping with one's body, and expending one's wealth" (p. 1063). What is especially interesting in these ayahs is the mention of spending "from that which We have provided them secretly and openly". The commentators interpret this as spending wealth openly in society and also privately, both in charity and both for the seeking the higher commerce which the commentators say (citing Fakhr al-Din al-Razi) is "seeking the Face of God".
The editors of this volume have noted that the public spending (keeping in mind the higher commerce) is meant to encourage others to do the same. This stuck with me, as I constantly hear (and also find myself agreeing with) criticism of public acts of giving within the community. There is a criticism of those who have money being given public opportunities to "give". Although the interpreters stress sincerity in the impetus for spending of wealth, sincerity is difficult to determine through the human gaze. For me the question remains, is there more to public giving than a spectacle of privilege and wealth?
Sunday, July 3, 2016
Juz’ 21 – Al Ankabut 46 – Al Azhab 30, Topic: Our Pure Fitra
In Surah al-Rum (The Byzantines), it is revealed:
Set thy face to religion as a hanif, in the primordial nature from God upon which He originated mankind--there is no altering the creation of God; that is the upright religion, but most of mankind know not (surah 31)."
Interesting in this translation is that the authors kept the word hanif in it's Arabic transliteration instead of finding its English equivalent. They explain that hanif is a person who is inclined toward God and toward recognizing the oneness of Allah (tawhid). This ayah discusses the nature of God which is in the creation of mankind, known as fitra-the primordial nature of man which is pure. Interestingly is the directive to set ones self toward religion as it is the nature of man to do so. This tells us that our nature is already directed toward tawhid and toward God. This notion differs from many other religions as it assumes all humans to be born with the nature of God. At that point, one could insinuate, we start being accountable for our actions which either keep us as hanifs ( turned toward God) or turn us away from God.
Set thy face to religion as a hanif, in the primordial nature from God upon which He originated mankind--there is no altering the creation of God; that is the upright religion, but most of mankind know not (surah 31)."
Interesting in this translation is that the authors kept the word hanif in it's Arabic transliteration instead of finding its English equivalent. They explain that hanif is a person who is inclined toward God and toward recognizing the oneness of Allah (tawhid). This ayah discusses the nature of God which is in the creation of mankind, known as fitra-the primordial nature of man which is pure. Interestingly is the directive to set ones self toward religion as it is the nature of man to do so. This tells us that our nature is already directed toward tawhid and toward God. This notion differs from many other religions as it assumes all humans to be born with the nature of God. At that point, one could insinuate, we start being accountable for our actions which either keep us as hanifs ( turned toward God) or turn us away from God.
Juz’ 20 – An Naml 56 – Al Ankabut 45, Topic: When Journeying isn't so Spiritual.
Spiritual Value of Journeying:
In Surah al-Ankabut (the spider) , it is revealed:
Say, Journey upon the earth and observe how He originated creation. Then God shall bring the next genesis into being. Truly God is Powerful over all things (ayah 20).
This ayah is part of a group of ayah's describing how previous prophets were sent with messages and yet there were people who didn't really believe. Allah questions , as if he often does in the Quran, whether or not people reflected upon his signs. The directive to reflect upon the creation through journeying is one of the things we can meditate on in order to see Allah's signs.
I find this very interesting in lieu of the push for our community (where they can) to travel, particularly from "North" to "South". My interpretation of this is this journey, among other benefits, would allow for those who are privileged to learn what is outside themselves so that they are not living in tunnel vision. In this way travel can be an exercise in breaking down privilege. On the other hand, travel in itself is a huge privilege. After the advent of colonialism, something doesn't sit right with me in encouraging the wealthy to gaze upon those "less fortunate". We might aim for knowledge exchange but because of the systems which function on separating and maintaining classes, how do can we do this in good consciousness.
In Surah al-Ankabut (the spider) , it is revealed:
Say, Journey upon the earth and observe how He originated creation. Then God shall bring the next genesis into being. Truly God is Powerful over all things (ayah 20).
This ayah is part of a group of ayah's describing how previous prophets were sent with messages and yet there were people who didn't really believe. Allah questions , as if he often does in the Quran, whether or not people reflected upon his signs. The directive to reflect upon the creation through journeying is one of the things we can meditate on in order to see Allah's signs.
I find this very interesting in lieu of the push for our community (where they can) to travel, particularly from "North" to "South". My interpretation of this is this journey, among other benefits, would allow for those who are privileged to learn what is outside themselves so that they are not living in tunnel vision. In this way travel can be an exercise in breaking down privilege. On the other hand, travel in itself is a huge privilege. After the advent of colonialism, something doesn't sit right with me in encouraging the wealthy to gaze upon those "less fortunate". We might aim for knowledge exchange but because of the systems which function on separating and maintaining classes, how do can we do this in good consciousness.
Friday, June 24, 2016
Juz’ 19 – Al Furqan 21 – An Naml 55, Prophetic Fire (in honor of Amjad Sabri)
The posting for Juz' 19 is in honor of the late Amjad Sabri.
I recently read a Facebook post lamenting his tragic and nonsensical death in which the individual said she would not wish him (Sabri) to rest in peace, because he is not someone for whom peace was a passive act. My interpretation of this is that, through his art and through his words, he communicated so palpably a restlessness. This restlessness came from a striving toward Allah, and a struggle away from one's ego. This also reminds me of one of the first times I shared a video qawwali with my nephew Ayaan. I believe he was just 3 years old and he asked me, "Natu Khala, why is that guy having a tantrum?". I found this question hilarious but also incredibly profound". In fact, he was having a tantrum, he was in a state of being maladjusted---there was no peace. There was striving. There was struggle. There was anguish. There was ecstasy. But no peace. Perhaps this is what we need, less peace in the world and more agitation---more tantrums about the injustices, both within humanity and the human condition of being ripped from truth just to languish in delusion.
Before I get more messages from you about how depressing my posts are, I will get to the uplifting stuff. Surah al-Naml (the Ants) starts with the story of Moses and what is presumably the burning bush.
[Remember] when Moses said unto his family, "Verily, I perceive a fire. I shall bring you some news therefrom, or a brand, that haply you may warm yourself." Then when he came to it, a call came unto him, "Blessed is the One in the fire, and the one around it. A glory be to God, Lord of the worlds! O Moses! Verily, it is I, God, the Mighty, the Wise!" (27:7-9)
The authors starts their commentary by noting a Sufi interpretation of these ayahs as progressions of spirituality. Leave it to the Sufis who are all about mysticism to create a staggered 3-step, easy to follow, framework.
Step 1 refers to Moses having conceptual or innate knowledge of the fire. It is also worth saying here that the commentators, in a separate section, mention that fire and light were often used interchangeably by Arabs during this time, and that "Ibn Abbas said it was not fire, but a flickering light, and in another statement he referred to it as the 'Light of the Lord of the worlds' " (p.929). So, take it as you will, but the Sufi interpretation offered here is powerful regardless of the analogy.
Step 2 refers to an actual encounter with the fire, or the seeing of the fire. This is still in the role of an observe but the knowledge goes beyond conceptual, to "real".
Step 3 refers to being consumed by the fire and becoming one with it.
In other words the spiritual progression here goes from "theoretical knowledge about spiritual matters" to " direct vision of spiritual realities" and finally to "the realization attained when the substance of the soul is transformed by being consumed by the Truth" (929).
This framework makes me wonder if this is truly a linear progression, spiritually speaking, or if it is a returning home---a circular journey. I am thinking, here again, of the innate knowledge which for me is so incredibly powerful. Without any external impetus there is already a knowledge, one that cannot be measured or observed. And perhaps burning in the fire is just a full recognition of that innate knowledge.
For further reflection I am posting one of my favorite qawwali's from Amjad Sabri, "savere savere". This qawwali speaks of an awakening----a light of love which wakes us from a peaceful slumber. I cannot bring myself to hear or watch any of his art at this time but I offer it to you with an open heart, and with the du'a that we all strive to seek comfort in life-long striving and agitation: https://www.youtube.com/watch?v=5dppCsWFTsc
andhere mein dil ke chiragh-e-mohabbat yeh kiss ne jalaya savere savere
tasawwur ke suraj ki aik aik kiran se naya noor paya savere savere
lagan jis ke dedar ki lag rahi thi qareeb aur aaya savere savere
I recently read a Facebook post lamenting his tragic and nonsensical death in which the individual said she would not wish him (Sabri) to rest in peace, because he is not someone for whom peace was a passive act. My interpretation of this is that, through his art and through his words, he communicated so palpably a restlessness. This restlessness came from a striving toward Allah, and a struggle away from one's ego. This also reminds me of one of the first times I shared a video qawwali with my nephew Ayaan. I believe he was just 3 years old and he asked me, "Natu Khala, why is that guy having a tantrum?". I found this question hilarious but also incredibly profound". In fact, he was having a tantrum, he was in a state of being maladjusted---there was no peace. There was striving. There was struggle. There was anguish. There was ecstasy. But no peace. Perhaps this is what we need, less peace in the world and more agitation---more tantrums about the injustices, both within humanity and the human condition of being ripped from truth just to languish in delusion.
Before I get more messages from you about how depressing my posts are, I will get to the uplifting stuff. Surah al-Naml (the Ants) starts with the story of Moses and what is presumably the burning bush.
[Remember] when Moses said unto his family, "Verily, I perceive a fire. I shall bring you some news therefrom, or a brand, that haply you may warm yourself." Then when he came to it, a call came unto him, "Blessed is the One in the fire, and the one around it. A glory be to God, Lord of the worlds! O Moses! Verily, it is I, God, the Mighty, the Wise!" (27:7-9)
The authors starts their commentary by noting a Sufi interpretation of these ayahs as progressions of spirituality. Leave it to the Sufis who are all about mysticism to create a staggered 3-step, easy to follow, framework.
Step 1 refers to Moses having conceptual or innate knowledge of the fire. It is also worth saying here that the commentators, in a separate section, mention that fire and light were often used interchangeably by Arabs during this time, and that "Ibn Abbas said it was not fire, but a flickering light, and in another statement he referred to it as the 'Light of the Lord of the worlds' " (p.929). So, take it as you will, but the Sufi interpretation offered here is powerful regardless of the analogy.
Step 2 refers to an actual encounter with the fire, or the seeing of the fire. This is still in the role of an observe but the knowledge goes beyond conceptual, to "real".
Step 3 refers to being consumed by the fire and becoming one with it.
In other words the spiritual progression here goes from "theoretical knowledge about spiritual matters" to " direct vision of spiritual realities" and finally to "the realization attained when the substance of the soul is transformed by being consumed by the Truth" (929).
This framework makes me wonder if this is truly a linear progression, spiritually speaking, or if it is a returning home---a circular journey. I am thinking, here again, of the innate knowledge which for me is so incredibly powerful. Without any external impetus there is already a knowledge, one that cannot be measured or observed. And perhaps burning in the fire is just a full recognition of that innate knowledge.
For further reflection I am posting one of my favorite qawwali's from Amjad Sabri, "savere savere". This qawwali speaks of an awakening----a light of love which wakes us from a peaceful slumber. I cannot bring myself to hear or watch any of his art at this time but I offer it to you with an open heart, and with the du'a that we all strive to seek comfort in life-long striving and agitation: https://www.youtube.com/watch?v=5dppCsWFTsc
andhere mein dil ke chiragh-e-mohabbat yeh kiss ne jalaya savere savere
tasawwur ke suraj ki aik aik kiran se naya noor paya savere savere
lagan jis ke dedar ki lag rahi thi qareeb aur aaya savere savere
Wednesday, June 22, 2016
Juz’ 18 – Al Muminum 1 – Al Furqan 20, Topic: Knowledge within Us
In Juz' 18 we find Surah al-Nur. Most of this surah actually deals with relationships between men and women as well as guidelines for modesty. Nestled in between is ayat al-nur (24:35).
God is the Light of the heavens and the earth.
The parable of His Light is a niche, wherein is a lamp.
The lamp is in a glass.
The glass is as a shining star kindled from a blessed olive tree, neither of the East nor of the West.
Its oil would wellnigh shine forth, even if no fire had touched it.
Light upon light.
God guides unto His light whomsoever He will, and God sets forth parables for mankind,
and God is Knower of all things.
I've been thinking a lot about different forms of knowledge and have recently felt that, as a community, we need to do better to honor the knowledge inherent in each one of us---but especially, in the youth. We are often so focused on observable, "objective" knowledge that other knowledge becomes discounted. Ayat al-Nur touches upon this inherent knowledge , or Divine knowledge, when it discusses the oil which kindles the light. As mentioned in the ayah, the oil would shine even if the fire hadn't touched it.
Among the commentators discussed in The Study Quran, the one who stood out the most was al-Ghazzali.
According to the authors, "for al-Ghazzali, the niche, glass, wick, tree, and pil all represent levels of perception and consciousness, which he describes as lights in the sense that they are that by which things are known" (p.879).
Then they go on to describe these different levels of knowing that al-Ghazzali connects the ayah with:
"The niche represents the physical sense that receive light passively" (p.879). This is usually the level we value the most and associate with the scientific method. Yet, al-Ghazzali notes this as a passive receiving of knowledge.
"The glass represents the imagination, which, like clay transformed into glass, is purified through spiritual discipline" (p.879). Beautifully, imagination is also a way of knowing which is harnessed through spiritual practice. Whereas, we tend to think of imagination as a wild-beast, best left untamed, al-Ghazzali sees it as a way of knowing which gains clarity through a lens attained through spiritual practice.
"The lamp (lighted wick) symbolizes the soul's power to understand meanings and ideas" (p.880).
"The blessed olive tree represents the power of meditation, each branch giving rise to two branches, which each give rise to more" (p.880). I am so curious about this because I often think of the knowledge found in meditation to be to one singular truth so the idea of two branches branching out even further, is curious and intriguing.
"The oil that would well-nigh shine forth is the knowledge and consciousness possesd by the prophets and great "friends of God" (awliya), which is almost self-awakening, though it does require the kindling of revelation and inspiration from God" (p.880). I love this idea of self-awakening. I am inspired to read more from Al-Ghazzali about why/how this is a self-awakening because I think there is much we can learn about how to honor each other with the knowledge inherent in us, just ready to be awoken.
God is the Light of the heavens and the earth.
The parable of His Light is a niche, wherein is a lamp.
The lamp is in a glass.
The glass is as a shining star kindled from a blessed olive tree, neither of the East nor of the West.
Its oil would wellnigh shine forth, even if no fire had touched it.
Light upon light.
God guides unto His light whomsoever He will, and God sets forth parables for mankind,
and God is Knower of all things.
I've been thinking a lot about different forms of knowledge and have recently felt that, as a community, we need to do better to honor the knowledge inherent in each one of us---but especially, in the youth. We are often so focused on observable, "objective" knowledge that other knowledge becomes discounted. Ayat al-Nur touches upon this inherent knowledge , or Divine knowledge, when it discusses the oil which kindles the light. As mentioned in the ayah, the oil would shine even if the fire hadn't touched it.
Among the commentators discussed in The Study Quran, the one who stood out the most was al-Ghazzali.
According to the authors, "for al-Ghazzali, the niche, glass, wick, tree, and pil all represent levels of perception and consciousness, which he describes as lights in the sense that they are that by which things are known" (p.879).
Then they go on to describe these different levels of knowing that al-Ghazzali connects the ayah with:
"The niche represents the physical sense that receive light passively" (p.879). This is usually the level we value the most and associate with the scientific method. Yet, al-Ghazzali notes this as a passive receiving of knowledge.
"The glass represents the imagination, which, like clay transformed into glass, is purified through spiritual discipline" (p.879). Beautifully, imagination is also a way of knowing which is harnessed through spiritual practice. Whereas, we tend to think of imagination as a wild-beast, best left untamed, al-Ghazzali sees it as a way of knowing which gains clarity through a lens attained through spiritual practice.
"The lamp (lighted wick) symbolizes the soul's power to understand meanings and ideas" (p.880).
"The blessed olive tree represents the power of meditation, each branch giving rise to two branches, which each give rise to more" (p.880). I am so curious about this because I often think of the knowledge found in meditation to be to one singular truth so the idea of two branches branching out even further, is curious and intriguing.
"The oil that would well-nigh shine forth is the knowledge and consciousness possesd by the prophets and great "friends of God" (awliya), which is almost self-awakening, though it does require the kindling of revelation and inspiration from God" (p.880). I love this idea of self-awakening. I am inspired to read more from Al-Ghazzali about why/how this is a self-awakening because I think there is much we can learn about how to honor each other with the knowledge inherent in us, just ready to be awoken.
Tuesday, June 21, 2016
Juz’ 17 – Al Anbiyaa 1 – Al Hajj 78, Topic: Loving the Now, Living for the Hereafter
We have not ordained perpetual life for any human being before thee. So if thou diest, will they abide forever? Every soul shall taste death We try you with evil and with good, as a test, and unto Us shall you be returned. (21:34-35)
Most interesting in these ayahs are the mention of good and evil as tests. I am used to thinking about evil as a test, but never good. The commentators point to the other Quranic verses (which we have highlighted in this blog) about enjoying good and forbidding evil.
Enjoining good seems truly to be about taking-up and enjoying the bounties Allah has provided for us, while being grateful for the goodness. Among these are food, rain, the turning of day into night, love, etc. We are to enjoy these while knowing that they are simply temporary. Therein lies another (productive) tension within Islam. It is difficult to enjoy the bounties while keeping our eyes on the prize, so to speak---the hereafter. All at once, we are to live fully in this life while remembering this life is only in service of the eternal life. This task seems very daunting as truly indulging in God's bounties would require someone to be fully present. I suppose then, the way to be present in the bounties of Allah while still remembering the hereafter, is to praise Allah for each of His bounties and acknowledging them as a precious gift.
Most interesting in these ayahs are the mention of good and evil as tests. I am used to thinking about evil as a test, but never good. The commentators point to the other Quranic verses (which we have highlighted in this blog) about enjoying good and forbidding evil.
Enjoining good seems truly to be about taking-up and enjoying the bounties Allah has provided for us, while being grateful for the goodness. Among these are food, rain, the turning of day into night, love, etc. We are to enjoy these while knowing that they are simply temporary. Therein lies another (productive) tension within Islam. It is difficult to enjoy the bounties while keeping our eyes on the prize, so to speak---the hereafter. All at once, we are to live fully in this life while remembering this life is only in service of the eternal life. This task seems very daunting as truly indulging in God's bounties would require someone to be fully present. I suppose then, the way to be present in the bounties of Allah while still remembering the hereafter, is to praise Allah for each of His bounties and acknowledging them as a precious gift.
Juz’ 16 – Al Kahf 75 – Ta Ha 135, Topic: Perhpas we've just forgotten?
In Surah Ta Ha there is more narration on the creation of Adam. Interestingly, Allah discusses Adam after Allah gives a prayer to Prophet Muhammed which directs him to continue to seek knowledge or revelation from Allah. In surah 20:114, Allah says to the Prophet...
Exalted is God, the True Sovereign. Be not in haste with the Quran before its revelation is completed for thee, but say, "My Lord! Increase me in knowledge!"
It is right after this that Allah discusses the creation of Adam. The link, according to many of the commentators is that in 2:31, Allah says that he taught Adam all of the names, which many commentators interpret as Allah giving knowledge to Adam. Therefore, Allah's discussion of the creation of Adam (which follows) could be seen as commentary on the divine knowledge that mankind has been granted access to.
And We indeed made a pact with Adam aforetime, but he forgot. And We found no resoluteness in him. (20:115)
The pact here, many commentators say, was that Adam gave his allegiance to obey Allah and in turn Allah taught Adam all the names (offered him access to divine knowledge). Alas, Adam forgot. This most certainlly refers to Adam forgetting the pact which was evidenced by him disobeying God. What is more interesting is the disagreement the commentators have on the second part of this ayah on finding "no resoluteness in him". Some commentators believe that this means that even though Adam did not obey Allah, he did so unintentionally and so finding no resoluteness in him means that Allah did not find him resolute to deliberately disobey Him. However, other commentators say that finding no resoluteness in Adam refers to the fact that Adam forgot the pact and therefore was not resolute about his end of the bargain ( obedience).
The second interpretation about forgetting and lack of resoluteness is very compelling and resonates tremendously with my own experience of faith. It reminds me of the guidance from Imam-e-Zaman which calls upon us to remember the names of Allah, the Prophet and Imams and gently tells us that we may not be doing this, not because we have lost faith, but perhaps because we have just forgotten. After all isn't that what the purpose of life is---a tug-of-war between remember and forgetting? We come into this world with a strong covenant, and through the distractions of this fool's paradise we forget.
Exalted is God, the True Sovereign. Be not in haste with the Quran before its revelation is completed for thee, but say, "My Lord! Increase me in knowledge!"
It is right after this that Allah discusses the creation of Adam. The link, according to many of the commentators is that in 2:31, Allah says that he taught Adam all of the names, which many commentators interpret as Allah giving knowledge to Adam. Therefore, Allah's discussion of the creation of Adam (which follows) could be seen as commentary on the divine knowledge that mankind has been granted access to.
And We indeed made a pact with Adam aforetime, but he forgot. And We found no resoluteness in him. (20:115)
The pact here, many commentators say, was that Adam gave his allegiance to obey Allah and in turn Allah taught Adam all the names (offered him access to divine knowledge). Alas, Adam forgot. This most certainlly refers to Adam forgetting the pact which was evidenced by him disobeying God. What is more interesting is the disagreement the commentators have on the second part of this ayah on finding "no resoluteness in him". Some commentators believe that this means that even though Adam did not obey Allah, he did so unintentionally and so finding no resoluteness in him means that Allah did not find him resolute to deliberately disobey Him. However, other commentators say that finding no resoluteness in Adam refers to the fact that Adam forgot the pact and therefore was not resolute about his end of the bargain ( obedience).
The second interpretation about forgetting and lack of resoluteness is very compelling and resonates tremendously with my own experience of faith. It reminds me of the guidance from Imam-e-Zaman which calls upon us to remember the names of Allah, the Prophet and Imams and gently tells us that we may not be doing this, not because we have lost faith, but perhaps because we have just forgotten. After all isn't that what the purpose of life is---a tug-of-war between remember and forgetting? We come into this world with a strong covenant, and through the distractions of this fool's paradise we forget.
Juz’ 15 – Al Isra (or Bani Isra’il) 1 – Al Kahf 74, Topic: Parents, Abuse and Accountability
As years progress, I've seen the dynamic between many of my friends (many of you in fact) and their parents shift. While the dynamic in my home, is still very much of the parents parenting and the adult children receiving assistance and guidance, this is not true for many of us.
Among Allah's warnings to the people in Surah Isra ( a Makkan verse), is ayah 23...
Thy Lord decrees that you worship none by Him, and be virtuous to parents. Whether one or both of them reaches old age, say not to them "Uff!" nor chide them, but speak unto them a noble word. Lower unto them the wing of humility out of mercy and say, "My Lord! Have mercy upon them, as they raised me what I was small." ( 17:23)
The directive here seems to be clear, although exhibiting patience and mercy with those who we are used to depending on is more difficult in practice than in philosophy. What I wonder more about are those situations where parents have not fulfilled their obligation to their children. Those parents who have inflicting abuse and neglect upon their children. How do we make sense of this directive in that light?
I notice that on Mother's Day and Father's Day, among messages of love and dedication to parents, there are those who point out the pain of those who were not afforded the protection and security of loving parents. When I underwent a traumatic separation from a family member, I tried to seek refuge in philosophies of forgiveness. In particular, I read works by Thich Nhat Hanh who spoke soulfully about the importance of compassion even with those who have transgressed against you. He often gave the example of parents who had wronged their children. He asserted that one should see their abusers through the eyes of compassion in order to heal their wounds. He urged the reader to imagine the ways in which parents may have been violated when they were children. Moreover, he claimed that reconciliation with parents was incredibly important because they live within us, as pieces of ourselves, and forgiveness for them is forgiveness for ourselves.
In my work with domestic violence, my practiced hinged upon certain truths. #1--abusers don't often change. They don't change because abuse is an exercise of power and control, and society allows certain individuals the latitude to abuse power and control. This truth from my practice as an advocate, often bumps up against my spiritual belief in forgiveness, reconciliation and mercy. I'm often left wondering, what about accountability?
Among Allah's warnings to the people in Surah Isra ( a Makkan verse), is ayah 23...
Thy Lord decrees that you worship none by Him, and be virtuous to parents. Whether one or both of them reaches old age, say not to them "Uff!" nor chide them, but speak unto them a noble word. Lower unto them the wing of humility out of mercy and say, "My Lord! Have mercy upon them, as they raised me what I was small." ( 17:23)
The directive here seems to be clear, although exhibiting patience and mercy with those who we are used to depending on is more difficult in practice than in philosophy. What I wonder more about are those situations where parents have not fulfilled their obligation to their children. Those parents who have inflicting abuse and neglect upon their children. How do we make sense of this directive in that light?
I notice that on Mother's Day and Father's Day, among messages of love and dedication to parents, there are those who point out the pain of those who were not afforded the protection and security of loving parents. When I underwent a traumatic separation from a family member, I tried to seek refuge in philosophies of forgiveness. In particular, I read works by Thich Nhat Hanh who spoke soulfully about the importance of compassion even with those who have transgressed against you. He often gave the example of parents who had wronged their children. He asserted that one should see their abusers through the eyes of compassion in order to heal their wounds. He urged the reader to imagine the ways in which parents may have been violated when they were children. Moreover, he claimed that reconciliation with parents was incredibly important because they live within us, as pieces of ourselves, and forgiveness for them is forgiveness for ourselves.
In my work with domestic violence, my practiced hinged upon certain truths. #1--abusers don't often change. They don't change because abuse is an exercise of power and control, and society allows certain individuals the latitude to abuse power and control. This truth from my practice as an advocate, often bumps up against my spiritual belief in forgiveness, reconciliation and mercy. I'm often left wondering, what about accountability?
Monday, June 20, 2016
Juz’ 14 – Al Hijr 1 – An Nahl 128, Critical Friends in the Quran
Juz' 14 includes the full surahs of Al-Hijr and An Nahl (the bee).
An Nahl is overflowing with reminders of all of the blessings of Allah. In addition there are directives to the Prophet on how to deal with dissent from the community. Commentators seem to disagree as to whether these verses were revealed during the Makkan or Medinan period.
Many of us talk about how to respond to non-Muslims about Islam and I hear a consistent thread of wanting to explain our identity and faith, gently and through kind actions. However, dissent within our own community also exists, and (in my observation), we don't always afford the same kindness of spirit to dissenters from within the community.
For this reason, the following ayah caught my eye:
Call unto the way of thy Lord with wisdom and goodly exhortation. And dispute with them in the most virtuous manner. Surely they Lord is He Who knows best those who stray from His way, and He knows best the right guided (16:125).
The commentators note that "goodly exhortation may also be rendered 'beautiful exhortation' and can be understood to refer to the beautiful expression that constitute the arguments, proofs, and reminders found in the scripture, including those brought together in this surah (p.691)". They go on to explain that the discourse of how one should dispute isn't only in the sophistication of methodology (logical proofs, etc.) but it should also involve "logical argumentation based upon sound and mutually agreed-upon principles, without harassment, rudeness, or harshness." This method requires building common ground upon which to offer logical arguments. When I think about the kinds of arguments people in our community have, particularly on virtual forums, I find a building of common ground totally missing from the discourse. Instead, I find a heavy handed argument which reads more like a lecture rather than "virtuous" exchange.
An Nahl is overflowing with reminders of all of the blessings of Allah. In addition there are directives to the Prophet on how to deal with dissent from the community. Commentators seem to disagree as to whether these verses were revealed during the Makkan or Medinan period.
Many of us talk about how to respond to non-Muslims about Islam and I hear a consistent thread of wanting to explain our identity and faith, gently and through kind actions. However, dissent within our own community also exists, and (in my observation), we don't always afford the same kindness of spirit to dissenters from within the community.
For this reason, the following ayah caught my eye:
Call unto the way of thy Lord with wisdom and goodly exhortation. And dispute with them in the most virtuous manner. Surely they Lord is He Who knows best those who stray from His way, and He knows best the right guided (16:125).
The commentators note that "goodly exhortation may also be rendered 'beautiful exhortation' and can be understood to refer to the beautiful expression that constitute the arguments, proofs, and reminders found in the scripture, including those brought together in this surah (p.691)". They go on to explain that the discourse of how one should dispute isn't only in the sophistication of methodology (logical proofs, etc.) but it should also involve "logical argumentation based upon sound and mutually agreed-upon principles, without harassment, rudeness, or harshness." This method requires building common ground upon which to offer logical arguments. When I think about the kinds of arguments people in our community have, particularly on virtual forums, I find a building of common ground totally missing from the discourse. Instead, I find a heavy handed argument which reads more like a lecture rather than "virtuous" exchange.
Friday, June 17, 2016
Juz '13 – Yusuf 53 – Ibrahim 52; Topic: Trust and Persevere
Guest written by Sheila Virani
The verses of Juz '13 are about trust in Allah even despite the many moments in which we doubt.
In the story of Yusuf, Jacob loses his beloved son and holds on to his faith though he cannot understand why this loss was necessary. Yusuf, who has been separated from his father, also laments this loss. In this verse, Allah speaks of His plotting to show Himself to Yusuf's brothers. Though their actions were costly for both Yusuf and Jacob, Allah shows His mercy on these brothers and reunites father and son, perhaps as a reward of their persistent trust in the Divine.
This story of Joseph/Yusuf is shared by Muslims, Christians and Jews alike through Scripture. The parable allows these faith traditions to draw from a common story to deal with moments where faith is truly tested and to persevere in this faith leaving our ultimate trust in God and the larger plan.
In the following verse, al-Ra'd. Allah uses a different metaphor of the natural world (thunder, clouds, water) to allow believers another opportunity to look outside themselves to understand the workings of Allah as One that protects and nurtures.
However, it is up to us, those with intellect, to reflect and to do our part to sustain ourselves.
"Only those who possess intellect reflect, who fulfill the pact with God and break not the covenant..."
To have faith is to trust in Allah, to believe in a Creator that Created us in His image and to remember our primordial covenant- it is to understand that a covenant or pact requires action from both parties. When I truly reflect on the actions required of me to uphold this covenant, particularly when my faith is tested and I cannot explain the chaos in my world, Allah fulfills his covenant ten-fold by being my Protector, my Sustainer, my Benefactor, my Caretaker.
For me. trust is easy- I tend not to falter in my trust (on the larger scale) though I fall into inaction-into passivity. To persevere in my faith is to be active in my reflection and my knowledge that this covenant is mine to uphold because everyday I receive more than I can ever give.
Thursday, June 16, 2016
Juz’ 12 – Hud 6 – Yusuf 52, Topic: Does man have free will to find salvation?
This post was guest written by Danish Moti
The verses of the Qur’an that are captured between Hud 6 and Yusuf 52 offer many amazing parallels between the time of the Prophet (SAAS) and the present. Some of these parallels are solemn and offer the reader a moment to reflect and find firm footing in one’s faith. While other parallels offered a moment to smile or find humor in how history seems to repeat itself.
My fist moment of reflection comes in reading the trials and tribulation the Prophet faced as he attempted to deliver the message that Allah had shared with him. While these stories are well known, what I did not know is that Allah shared examples of past prophets the Prophet so that he may derive strength and understand that Allah will guide him in the same way as he guided messengers in the past. For example, the Prophet is told the story of Noah so that he may find strength and reassurance that he will be given fortitude to successfully deliver his message (11:37). This makes me think that there is a messenger in each of us. I think each person’s faith is tested and ultimately cycles through high and low tides. When we find comfort and meaning in our faith, we experience high point in our relationship with our maker. When we dither and lose faith in our maker, we experience the shallow waters of low tide. While both high and low tides are created by the same body of water, I move to the question of what caused the rise and fall of our faith?
It seems the accounts written in the Qur’an describe that people are responsible for their own actions, and at the same time Allah wills man to act in a certain way. So does man have free will to find salvation? When are damned, are we damned because of our wrong doing or did Allah will it so? In both Suras 11:9 and 11:10 it states “We cause” mercy and favor and finally that “God is Guardian of all things” 11:12. The last verse indicates that God determines guidance of man, not even the Prophet has this authority. These verses suggest that God guides to the path whom he wishes. Further we read that it nothing can save you “if God desires to cause you to err” 11:34. For when we ask to be guided to the right path, it is “the path of those who You have blessed” 1:7. So it is he who blesses us and causes us to err, how has one earned salvation or damnation? I know I am delving into a classical debate of free will and predestination. I will leave for the reader to determine whether man chooses a path or is set on a path.
Much can be said and has been said about the incident that occurred between Joseph and Zulaykha. However, after Joseph loses his shirt for the second time in a single narrative, I began to wonder if this is the person that Salman Khan has based all of his characters off of. I am sure there is much more reflection that can and should be had concerning topics of jealousy, beauty, parables in the Qur’an.
The verses of the Qur’an that are captured between Hud 6 and Yusuf 52 offer many amazing parallels between the time of the Prophet (SAAS) and the present. Some of these parallels are solemn and offer the reader a moment to reflect and find firm footing in one’s faith. While other parallels offered a moment to smile or find humor in how history seems to repeat itself.
My fist moment of reflection comes in reading the trials and tribulation the Prophet faced as he attempted to deliver the message that Allah had shared with him. While these stories are well known, what I did not know is that Allah shared examples of past prophets the Prophet so that he may derive strength and understand that Allah will guide him in the same way as he guided messengers in the past. For example, the Prophet is told the story of Noah so that he may find strength and reassurance that he will be given fortitude to successfully deliver his message (11:37). This makes me think that there is a messenger in each of us. I think each person’s faith is tested and ultimately cycles through high and low tides. When we find comfort and meaning in our faith, we experience high point in our relationship with our maker. When we dither and lose faith in our maker, we experience the shallow waters of low tide. While both high and low tides are created by the same body of water, I move to the question of what caused the rise and fall of our faith?
It seems the accounts written in the Qur’an describe that people are responsible for their own actions, and at the same time Allah wills man to act in a certain way. So does man have free will to find salvation? When are damned, are we damned because of our wrong doing or did Allah will it so? In both Suras 11:9 and 11:10 it states “We cause” mercy and favor and finally that “God is Guardian of all things” 11:12. The last verse indicates that God determines guidance of man, not even the Prophet has this authority. These verses suggest that God guides to the path whom he wishes. Further we read that it nothing can save you “if God desires to cause you to err” 11:34. For when we ask to be guided to the right path, it is “the path of those who You have blessed” 1:7. So it is he who blesses us and causes us to err, how has one earned salvation or damnation? I know I am delving into a classical debate of free will and predestination. I will leave for the reader to determine whether man chooses a path or is set on a path.
Much can be said and has been said about the incident that occurred between Joseph and Zulaykha. However, after Joseph loses his shirt for the second time in a single narrative, I began to wonder if this is the person that Salman Khan has based all of his characters off of. I am sure there is much more reflection that can and should be had concerning topics of jealousy, beauty, parables in the Qur’an.
Juz’ 11 – At Tauba 93 – Hud 5, Topic: Waiting for a Sign
Juz '11 contains beautiful verses on the mystery of God and the worlds which we know and those that are unseen.
In Surah Yunus (Jonah), God speaks to Prophet Muhammed (SAAS) in ayah 20 when he says:
And they say, "Why has no sign been sent down unto him from his Lord?" Say, "Truly the Unseen belongs to God alone. So wait! Truly I am among those waiting along with you." (p.550)
In this remarkable ayah, Allah is communicating that even though the Prophet was the conduit for the revelation, he too was awaiting a sign to come. There is widespread debate in the community about how to view the Prophet's role in Islam. There are tendencies to relegate the Prophet to an ordinary man chosen for a message. However, for many including the Shi'i, the Prophet and his Nur is integral to understanding the Nur of Imammat. For this reason, confining the role of the Prophet to a mere conduit might strike us as insensitive. There are those, for example who take issue with the description of accounts of the Prophet's physical reaction to receiving revelation, because it paints him as a scared and weak figure. For me, the Prophet's vulnerability, which is also shown in this verse, is part of his strength and magnanimity. To be from among the believers and also to be chosen for Revelation reinforces the spirit of brotherhood in Islam and reiterates the beauty in the mystery of the Creator and creation. The fact that the Prophet too was waiting for signs also indicates that this relationship of a covenant and trust was formed by the Prophet and Allah. This covenant, where the Prophet was tried so many times, and yet maintained patience and his end of the bargain to Allah, is an example in living din (faith). If the Prophet was not among those who were also waiting for a sign, following his example would not be as relevant as it is.
In Surah Yunus (Jonah), God speaks to Prophet Muhammed (SAAS) in ayah 20 when he says:
And they say, "Why has no sign been sent down unto him from his Lord?" Say, "Truly the Unseen belongs to God alone. So wait! Truly I am among those waiting along with you." (p.550)
In this remarkable ayah, Allah is communicating that even though the Prophet was the conduit for the revelation, he too was awaiting a sign to come. There is widespread debate in the community about how to view the Prophet's role in Islam. There are tendencies to relegate the Prophet to an ordinary man chosen for a message. However, for many including the Shi'i, the Prophet and his Nur is integral to understanding the Nur of Imammat. For this reason, confining the role of the Prophet to a mere conduit might strike us as insensitive. There are those, for example who take issue with the description of accounts of the Prophet's physical reaction to receiving revelation, because it paints him as a scared and weak figure. For me, the Prophet's vulnerability, which is also shown in this verse, is part of his strength and magnanimity. To be from among the believers and also to be chosen for Revelation reinforces the spirit of brotherhood in Islam and reiterates the beauty in the mystery of the Creator and creation. The fact that the Prophet too was waiting for signs also indicates that this relationship of a covenant and trust was formed by the Prophet and Allah. This covenant, where the Prophet was tried so many times, and yet maintained patience and his end of the bargain to Allah, is an example in living din (faith). If the Prophet was not among those who were also waiting for a sign, following his example would not be as relevant as it is.
Juz’ 10 – Al Anfal 41 – At Tauba 92, Topic: Free Will
The two surahs included (in-part) in Juz' 10 refer substantially to conflict and retribution for disbelievers. Among the fire and brimstone I found an ayah of inspiration and respite.
That is because God never changes a blessing by which He blesses a people until they change what is in themselves, and because God is Hearing, Knowing (8:53).
Among surahs which discuss Allah's retribution, is an oasis which communicates to the believer, that earning Allah's blessings is exercised through their autonomy. The commentators say in response to this ayah, "God gives human beings intelligence, strength, free will, and good things in life, so that they can worship God and do good, but when they turn away from the blessings in favor of sin and lack of faith, they have changed what is in themselves" (p.496).
For me, someone who is seldom convinced of notions of destiny, particularly in cases of perceived misfortune, this autonomy is very encouraging. And yet, there are countless places in the Quran where God declares that things happen because He wills it. How do we reconcile this?
That is because God never changes a blessing by which He blesses a people until they change what is in themselves, and because God is Hearing, Knowing (8:53).
Among surahs which discuss Allah's retribution, is an oasis which communicates to the believer, that earning Allah's blessings is exercised through their autonomy. The commentators say in response to this ayah, "God gives human beings intelligence, strength, free will, and good things in life, so that they can worship God and do good, but when they turn away from the blessings in favor of sin and lack of faith, they have changed what is in themselves" (p.496).
For me, someone who is seldom convinced of notions of destiny, particularly in cases of perceived misfortune, this autonomy is very encouraging. And yet, there are countless places in the Quran where God declares that things happen because He wills it. How do we reconcile this?
Wednesday, June 15, 2016
Juz’ 9 – Al A’raf 88 – Al Anfal 40, Topic: Love and Marriage
Toward the end of Surah al-A'raf, in ayah 189,Allah says, He it is Who created you from a single soul, and made from it its mate, that he might find rest in her.
The commentators note that taking rest in one's mate is an indicator that marriage is for more than procreation. It is in fact about companionship and mutual love. The fact that the love of ones mate is directly tied to the connections and point of origin as a single soul gives this kind of love even more weight. On page 476, the authors note that, "Al-Zamkhshari maintains that the love from one's spouse is therefore similar to the love for one's child, insofar as the love of both derive, to some extent, from the sense that they are part of one's very being."
This beautiful sentiment revives my belief in love between mates as primordial and long-lasting. If God has made this love inherent in our nature, as a result of our connection to Him, then hope endures.
The commentators note that taking rest in one's mate is an indicator that marriage is for more than procreation. It is in fact about companionship and mutual love. The fact that the love of ones mate is directly tied to the connections and point of origin as a single soul gives this kind of love even more weight. On page 476, the authors note that, "Al-Zamkhshari maintains that the love from one's spouse is therefore similar to the love for one's child, insofar as the love of both derive, to some extent, from the sense that they are part of one's very being."
This beautiful sentiment revives my belief in love between mates as primordial and long-lasting. If God has made this love inherent in our nature, as a result of our connection to Him, then hope endures.
Juz’ 8 – Al An’am 111 – Al A’raf 87, Topic: The Covenant
The Covenant
During a recent workshop I attended (with many of you), the idea of Bayah or a covenant was discussed. There are many examples of this concept of a covenant in the Quran. There is a phrase of 6:152 which has always been very compelling for me in thinking about living social justice as a mandate from Allah. ( And when you speak, be just, even if it be [against] a kinsman, and fulfill the pact of God.] In fact, this command of speaking up or stepping up, even against ones own material interests is all over the Quran. However, reading the ayah in its entirety along with the ayahs before and after frame this phrase as part of a larger covenant with Allah.
Ayah 151 immediately before discusses the covenant by focusing on trust in Allah, even in time of great hardship.
Say, "Come, I will recite that which your Lord has forbidden you: that you ascribe nothing as partner unto Him, and that you be virtuous toward parents, and that you slay not your children for fear of poverty--We will provide for you and for them---and approach not indecencies, whether outward of inward, and slay not the soul that God has made inviolable, save by right. This He has enjoined upon you, that haply you may understand" (6:151).
Allah acknowledges hardships such as poverty and asks that the believer trust Him anyway. This is part of what the believer must do as part of the covenant. In return, Allah will provide for the believer, and this is part of Allah's contribution to the covenant. The idea of exchange is interesting, particularly when the parties involved are not on equal footing. I think there is more to reflect on here as to the relationship of both parties in this covenant- but for now we can think of it as an exchange or give and take.
Also interesting is the use of the word 'soul'. I might be constrained here by my understanding of the soul as a concept, as opposed to life in general, or the body. What strikes me is the connecting between the outward acts that Allah is forbidding and prescribing and its implications on the soul, which Allah has made "inviolable" and yet we have the potential to "slay" it (ahh, so beautiful!) . However, in the commentary the commentators who are discussed seem to indicate that the soul is synonymous with physical life.
Given this background, the phrase in ayah 152 of Surah al-An'am about being just when speaking continues the covenant and in fact highlights speaking justly as a way to "fulfill the pact of God". As in previous posts, this directive makes me reflect on where I am not speaking justice and where I might be falling short of fulfilling my end of this pact.
During a recent workshop I attended (with many of you), the idea of Bayah or a covenant was discussed. There are many examples of this concept of a covenant in the Quran. There is a phrase of 6:152 which has always been very compelling for me in thinking about living social justice as a mandate from Allah. ( And when you speak, be just, even if it be [against] a kinsman, and fulfill the pact of God.] In fact, this command of speaking up or stepping up, even against ones own material interests is all over the Quran. However, reading the ayah in its entirety along with the ayahs before and after frame this phrase as part of a larger covenant with Allah.
Ayah 151 immediately before discusses the covenant by focusing on trust in Allah, even in time of great hardship.
Say, "Come, I will recite that which your Lord has forbidden you: that you ascribe nothing as partner unto Him, and that you be virtuous toward parents, and that you slay not your children for fear of poverty--We will provide for you and for them---and approach not indecencies, whether outward of inward, and slay not the soul that God has made inviolable, save by right. This He has enjoined upon you, that haply you may understand" (6:151).
Allah acknowledges hardships such as poverty and asks that the believer trust Him anyway. This is part of what the believer must do as part of the covenant. In return, Allah will provide for the believer, and this is part of Allah's contribution to the covenant. The idea of exchange is interesting, particularly when the parties involved are not on equal footing. I think there is more to reflect on here as to the relationship of both parties in this covenant- but for now we can think of it as an exchange or give and take.
Also interesting is the use of the word 'soul'. I might be constrained here by my understanding of the soul as a concept, as opposed to life in general, or the body. What strikes me is the connecting between the outward acts that Allah is forbidding and prescribing and its implications on the soul, which Allah has made "inviolable" and yet we have the potential to "slay" it (ahh, so beautiful!) . However, in the commentary the commentators who are discussed seem to indicate that the soul is synonymous with physical life.
Given this background, the phrase in ayah 152 of Surah al-An'am about being just when speaking continues the covenant and in fact highlights speaking justly as a way to "fulfill the pact of God". As in previous posts, this directive makes me reflect on where I am not speaking justice and where I might be falling short of fulfilling my end of this pact.
Juz’ 7 – Al Ma’idah 82 – Al An’am 110, Topic: Are all Questions Good Questions?
Are all Questions Good Questions?
Sorry for the break in the blog-posts. Time got away from me but we are now back on track!
In my work with the community one of the recurring obstacles is responding to questions, when the questioner desires a clear-cut black and white answer. In matters of spirituality, particularly in a tariqah where personal search is incredibly central, this becomes difficult and the questioners often become frustrated with a perceived lack of transparency. For this reason, I was fascinating to come across ayahs 101-105 in Surah al-Ma'idah which addresses the asking of questions.
O you who believe! Ask not about things which, if they were disclosed to you, would trouble you. And if you ask about them while the Quran is being sent down, they will be disclosed to you. God has pardoned this, and God is Forgiving, Clement (5:101). A people before you asked about these things, then came to be disbelievers therein (5:102). God has not established bahirah, or saibah, or wasilah, or ham. But those who disbelieve fabricate lies against god, and most of them do not understand (5:103). And when it is said unto them, "Come unto that which God has sent down, and unto the Messenger," they say, "Sufficient for us is that which we have found our fathers practicing." What! Even if their fathers knew naught and were not rightly guided? (5:104) O you who believe! You have charge of your own souls. He who is astray cannot harm you if you are right guided. Unto God shall be your return all together, and He shall inform you of what you used to do (5:105).
In reading the commentary on these verses, the scholars are not aligned on its interpretation. There is a sense that these verses were revealed in response to a certain person who was asking questions of the Prophet. Some commentators (p.328) understood these ayahs to warm individuals about asking questions because if they were to ask for clarification on practices, there was a chance Allah would actually increase the burden in their religious practice. This infers that ambiguity in "the rules" of religion is better, because one cannot be held accountable for what they don't know. For me, this is not a convincing interpretation. For one, Allah is warning people against asking about the rules he himself has established.
Another more convincing line of interpretation points out that the people asking questions were struggling to hold on to pre-Islamic practices which came before them. I think of this line of question as the questioner demanding to know how their preconceived frameworks ( a square) can fit into new frameworks brought by revelation (a circle). No matter what, the response will not satisfy their queries. It reminds me of questions many of us have to answer which begin with, "why don't you guys do X". This question is setup for unsatisfying responses, because the framework of "truth" underpinning the question is very narrow in its scope.
This warning against certain kinds of questions is also relevant in the current sociopolitical climate in which we find ourselves. Although it is incumbent on us to respond to others, it is also important to identify that the intention of the question is tremendously important. If someone is not questioning to deepen their understanding, those questions are likely unanswerable.
Sorry for the break in the blog-posts. Time got away from me but we are now back on track!
In my work with the community one of the recurring obstacles is responding to questions, when the questioner desires a clear-cut black and white answer. In matters of spirituality, particularly in a tariqah where personal search is incredibly central, this becomes difficult and the questioners often become frustrated with a perceived lack of transparency. For this reason, I was fascinating to come across ayahs 101-105 in Surah al-Ma'idah which addresses the asking of questions.
O you who believe! Ask not about things which, if they were disclosed to you, would trouble you. And if you ask about them while the Quran is being sent down, they will be disclosed to you. God has pardoned this, and God is Forgiving, Clement (5:101). A people before you asked about these things, then came to be disbelievers therein (5:102). God has not established bahirah, or saibah, or wasilah, or ham. But those who disbelieve fabricate lies against god, and most of them do not understand (5:103). And when it is said unto them, "Come unto that which God has sent down, and unto the Messenger," they say, "Sufficient for us is that which we have found our fathers practicing." What! Even if their fathers knew naught and were not rightly guided? (5:104) O you who believe! You have charge of your own souls. He who is astray cannot harm you if you are right guided. Unto God shall be your return all together, and He shall inform you of what you used to do (5:105).
In reading the commentary on these verses, the scholars are not aligned on its interpretation. There is a sense that these verses were revealed in response to a certain person who was asking questions of the Prophet. Some commentators (p.328) understood these ayahs to warm individuals about asking questions because if they were to ask for clarification on practices, there was a chance Allah would actually increase the burden in their religious practice. This infers that ambiguity in "the rules" of religion is better, because one cannot be held accountable for what they don't know. For me, this is not a convincing interpretation. For one, Allah is warning people against asking about the rules he himself has established.
Another more convincing line of interpretation points out that the people asking questions were struggling to hold on to pre-Islamic practices which came before them. I think of this line of question as the questioner demanding to know how their preconceived frameworks ( a square) can fit into new frameworks brought by revelation (a circle). No matter what, the response will not satisfy their queries. It reminds me of questions many of us have to answer which begin with, "why don't you guys do X". This question is setup for unsatisfying responses, because the framework of "truth" underpinning the question is very narrow in its scope.
This warning against certain kinds of questions is also relevant in the current sociopolitical climate in which we find ourselves. Although it is incumbent on us to respond to others, it is also important to identify that the intention of the question is tremendously important. If someone is not questioning to deepen their understanding, those questions are likely unanswerable.
Saturday, June 11, 2016
Juz’ 6- An Nisaa 148 - Al Ma’idah 81, Topic: Food Glorious Food!!!....Oh, and Imam too
Food Glorious Food!!!....Oh, and Imam too.
The ayah of focus for me in Juz' 6 were ayahs 3-5 from Surah al-Ma'idah.
Most of these ayahs discuss what is made lawful for Muslims, with a great concentration on what kinds of animals are okay for consumption. Amid these descriptions (in ayah 3) is one of the most significant revelations for the Shi'i.
This day those who disbelieve have despaired of your religion. So fear them not, but fear Me! This day I have perfected for you your religion, and completed My Blessing upon you, and have approved for you as religion, Submission (Islam).
Interestingly, the ayah goes on to talk about the treatment and consumption of animals.
I have never before picked up a Quran which actually provided a Shia interpretation of this phrase within 5:3, so I will share what the commentators say here,
"According to some early Shiite traditions, this verse was reportedly revealed at the site of Ghadir Khumm in Juhfah, where the Prophet and the rest of the pilgrims had halted on their return journey to Madinah after the final pilgrimage. At this site, the Prophet reportedly declared, "For whomever I am his master, Ali is also his master." Both Sunni and Shiite sources record this event, but it holds special significance for Shiites, who understand the Prophet's statement on this occasion to have been a direct nomination of Ali as spiritual and political leader of the Muslim community after the Prophet, an interpretation not accepted by Sunnis. According to these Twelver Shiite traditions, the "perfection of religion" and "completion of blessing" in this verse are thus said to refer to the establishment of spiritual authority (walayah) in the line of Ali. Some Shiite traditions, however, place both the Prophet's statement regarding Ali and this verse at the time of the Prophet's Farewell Sermon at 'Arafah, rather than at the site of Ghadir Khumm on the return trip to Madinah." (p.275/6)
My first reaction to this is in its placement within the ayah which goes on to discuss animals. Because of my religious/spiritual orientation I do accept the historical narrative of this ayah being revealed at Ghadir Khumm, I keep thinking that the phrases around animal consumption must also be of tremendous significance. Here is the ayah in its entirety.
Forbidden unto you are carrion and blood, the flesh of swine and that which has been offered to other than God, that which has been strangled or beaten to death, that which has been killed by falling or has been gored to death, that which has been mangled by beasts of prey--save that which you may purify--and that which is sacrificed on stone altars, and that which you allot with diving arrows;that is iniquity. This day those who disbelieve have despaired of your religion. So fear them not, but fear Me! This day I have perfected for you your religion, and completed My Blessing upon you, and have approved for you as religion, Submission (Islam). But whosoever is compelled by hunger, without inclining toward sin, then surely God is Forgiving, Merciful.
Friends I have talked to have tried to make sense of this in one of two ways:
1. Using the Ring Composition Theory of the Quran. Here is a cursory explanation of the theory.
2. Questioning the validity of the Composition altogether, by noting that those responsible for compiling the Quran had a vested interest in disorienting or even hiding the Ghadir Khumm revelation among more mundane directives and matters.
I am not internally persuaded by either of these explanations but I do want to know more about them, and others. I also don't think we should shut the door on the possibility that the topic of treatment of animals, including their consumption, is of utmost importance.
The ayah of focus for me in Juz' 6 were ayahs 3-5 from Surah al-Ma'idah.
Most of these ayahs discuss what is made lawful for Muslims, with a great concentration on what kinds of animals are okay for consumption. Amid these descriptions (in ayah 3) is one of the most significant revelations for the Shi'i.
This day those who disbelieve have despaired of your religion. So fear them not, but fear Me! This day I have perfected for you your religion, and completed My Blessing upon you, and have approved for you as religion, Submission (Islam).
Interestingly, the ayah goes on to talk about the treatment and consumption of animals.
I have never before picked up a Quran which actually provided a Shia interpretation of this phrase within 5:3, so I will share what the commentators say here,
"According to some early Shiite traditions, this verse was reportedly revealed at the site of Ghadir Khumm in Juhfah, where the Prophet and the rest of the pilgrims had halted on their return journey to Madinah after the final pilgrimage. At this site, the Prophet reportedly declared, "For whomever I am his master, Ali is also his master." Both Sunni and Shiite sources record this event, but it holds special significance for Shiites, who understand the Prophet's statement on this occasion to have been a direct nomination of Ali as spiritual and political leader of the Muslim community after the Prophet, an interpretation not accepted by Sunnis. According to these Twelver Shiite traditions, the "perfection of religion" and "completion of blessing" in this verse are thus said to refer to the establishment of spiritual authority (walayah) in the line of Ali. Some Shiite traditions, however, place both the Prophet's statement regarding Ali and this verse at the time of the Prophet's Farewell Sermon at 'Arafah, rather than at the site of Ghadir Khumm on the return trip to Madinah." (p.275/6)
My first reaction to this is in its placement within the ayah which goes on to discuss animals. Because of my religious/spiritual orientation I do accept the historical narrative of this ayah being revealed at Ghadir Khumm, I keep thinking that the phrases around animal consumption must also be of tremendous significance. Here is the ayah in its entirety.
Forbidden unto you are carrion and blood, the flesh of swine and that which has been offered to other than God, that which has been strangled or beaten to death, that which has been killed by falling or has been gored to death, that which has been mangled by beasts of prey--save that which you may purify--and that which is sacrificed on stone altars, and that which you allot with diving arrows;that is iniquity. This day those who disbelieve have despaired of your religion. So fear them not, but fear Me! This day I have perfected for you your religion, and completed My Blessing upon you, and have approved for you as religion, Submission (Islam). But whosoever is compelled by hunger, without inclining toward sin, then surely God is Forgiving, Merciful.
Friends I have talked to have tried to make sense of this in one of two ways:
1. Using the Ring Composition Theory of the Quran. Here is a cursory explanation of the theory.
2. Questioning the validity of the Composition altogether, by noting that those responsible for compiling the Quran had a vested interest in disorienting or even hiding the Ghadir Khumm revelation among more mundane directives and matters.
I am not internally persuaded by either of these explanations but I do want to know more about them, and others. I also don't think we should shut the door on the possibility that the topic of treatment of animals, including their consumption, is of utmost importance.
Friday, June 10, 2016
Juz’ 5- An Nisaa 24 - An Nisaa 147 , Topic: Live Ethics
Whosoever intercedes for a good cause shall receive a share of it; and whosoever intercedes for an evil cause shall share in its burden; and God is Sustainer of all things. (An Nisaa, 85)
I've been thinking a lot lately about lived ethics. In the past, I've often dismissed ethics as either an obvious and flat discourse of faith (e.g. be a good person, do good things, etc.), or as way of condemning undesirable social habits in a more palatable way. However, I've come to realize that ethics involves a very deep and critical engagement in the everyday. This ayah is another classic example.
The role as intercessor in this ayah presupposes that individuals have the agency and responsibility to decide where they put their energy and time. What does this mean for those of us engaged in industries where processes or end-goals are undesirable for society? Even within the field of academia, I think about how knowledge is used politically to further a neoliberal project striving to maximize power and profit unevenly across global and local contexts. Is trying to subvert the larger economic and domination projects, through individual acts of pure intentions enough? Are we really acting as intercessors if we don't strive to take down systems, or at least try our best to not participate in the strengthening of oppressive systems?
These questions remind me of Audre Lorde's challenge, which has stuck with me as a familiar discomfort I can't seem to shake. Lorde asserts, " For the master’s tools will never dismantle the master’s house. They may allow us to temporarily beat him at his own game, but they will never enable us to bring about genuine change." Her call for genuine change has also made me reflect more on the legacy of Muhammad Ali, since his passing from this world. Despite his unapologetic resistance at every turn, in his death, the system has reasserted its dominance by rewriting what he stood for. This is very well covered by Mehdi Hasan here.
How then, do we intercede toward good when we are mired in systems serving the false idols of money and dominance?
I've been thinking a lot lately about lived ethics. In the past, I've often dismissed ethics as either an obvious and flat discourse of faith (e.g. be a good person, do good things, etc.), or as way of condemning undesirable social habits in a more palatable way. However, I've come to realize that ethics involves a very deep and critical engagement in the everyday. This ayah is another classic example.
The role as intercessor in this ayah presupposes that individuals have the agency and responsibility to decide where they put their energy and time. What does this mean for those of us engaged in industries where processes or end-goals are undesirable for society? Even within the field of academia, I think about how knowledge is used politically to further a neoliberal project striving to maximize power and profit unevenly across global and local contexts. Is trying to subvert the larger economic and domination projects, through individual acts of pure intentions enough? Are we really acting as intercessors if we don't strive to take down systems, or at least try our best to not participate in the strengthening of oppressive systems?
These questions remind me of Audre Lorde's challenge, which has stuck with me as a familiar discomfort I can't seem to shake. Lorde asserts, " For the master’s tools will never dismantle the master’s house. They may allow us to temporarily beat him at his own game, but they will never enable us to bring about genuine change." Her call for genuine change has also made me reflect more on the legacy of Muhammad Ali, since his passing from this world. Despite his unapologetic resistance at every turn, in his death, the system has reasserted its dominance by rewriting what he stood for. This is very well covered by Mehdi Hasan here.
How then, do we intercede toward good when we are mired in systems serving the false idols of money and dominance?
Wednesday, June 8, 2016
Juz’ 4- Al Imran 93 – An Nisaa 23 , Topic: Forbidding Wrong
Let there be among you a community calling to the good, enjoining right, and forbidding wrong. It is they who shall prosper. (2:104)
According to the commentators, the concepts of enjoining the right and forbidding wrong appear again and again in the Quran and are tied to various topics, including: political rebellion, privacy, speaking back to those in power, etc. Although my doubt waivers in many (if not most) aspects of faith---the call to justice is perennially compelling and resonant. It is also what I find least realized in the practice of my own life and in the lives of the communities surrounding me. Enjoining the right is something that seems to come much more easily but forbidding wrong is much, much harder, particularly if the act of forbidding holds within it a call to action--which I would argue it does. There are several examples of how forbidding wrong is actionable. In the Study Quran, the commentators cite a hadith of Prophet Muhammed (SAAS) which is narrated:
"Whosoever among you sees a wrong being done, let him change it with his hand, and if he is unable then with his tongue, and if he is unable then with his heart and that is the feeblest of belief." (p.159)
The commentators point out that the heart is usual given primacy in the Quran, but in this case it is clear that prayer, reflection or attitudinal shifting is not enough when it comes to forbidding wrong. Considering this, what is the moral imperative incumbent upon us as "the community"?
For this blog post, I invite you to think about the most pressing wrongs we are failing to forbid. Taking it a step further, why are we failing to fulfill our duty to forbid these wrongs? By asking you think about what "we are failing to forbid", I am asking about the individual or the community (broadly or narrowly defined). Please feel free to comment.
Tuesday, June 7, 2016
Juz’ 3- Al Baqarah 243 – Al Imran 92 , Topic: Reverence (Fear) of God as a Fetter for Free Market Economies
This post was authored by Dr. Aliaa Remtilla
Reverence (Fear) of God as a Fetter for Free Market Economies?
Much of this latter portion of Surah Baqra speaks to how one must spend - and produce - their wealth as God lays out for us the ethics of trade agreements, what to do with excess wealth, and even gives clear - and specific - injunctions against usury (2:261-283):
Some ayahs include...
The parable of those who spend their wealth in the way of God is that of a grain that grows seven ears, in every ear a hundred grains. And God multiples for whomsoever He will, and God is All-Encompassing, Knowing. ( 2:261)
Those who devour usury shall not rise except as one rises who is felled by the touch of Satan. That is because they say, "Buying and selling are simply like usury," though God has permitted buying and selling and forbidden usury. One who, after recieveing counsel from his Lord, desists shall have what is past and his affair goes to God. And as for those who go back, they are the inhabitants of the Fire, abiding therein. (2:275)
And if one is in difficult circumstances, let there be a respite until there is ease, and it is better for you to give [it] as charity, if you but knew. (2:280)
Reading these verses today, I couldn't help but wonder (a la Carrie Bradshaw) whether the point of these verses was really about outlawing usury and securing one male or two female witnesses to each trade agreement. Is that the message God intended for 21st Century American capitalism? From in between the verses with these specific dictates about economic practice emerge these tiny, seemingly insignificant and easily ignorable phrases, "Reverence God" (or according to Tarif Khalidi's translation, "Fear God") (2:278; 282; 283). Of course, God quickly tells us that he is also forgiving of those who repent, but the Sura climaxes with a strong reminder of God's omnipotence, and of our constant need to remember this:
Unto God belongs whatsoever is in the heavens and whatsoever is on the earth. And whether you disclose what is in your souls or hide it, God will bring you to account for it. He forgives whomsoever He will, and punishes whomsoever He will, and God is Powerful over all things (2:284).
If we were to actually be able to constantly remember God's qadr (His Power), and everything that stems from that - our need to account to Him for all of our actions, our duty to take care of His creation, our need to leave this world improved - would we need the specific rules that He also (graciously) gives us? Or would we be able to find new ways to fetter our own actions, enabling a free market to function that is also imbued with an all-pervasive morality that ensures maslahah? We all know the trickle-down effect doesn't work. Free market capitalism is not going to help us care for God's creation - neither the environment, nor those suffering from rapidly increasing global inequality. But would outlawing usury and enforcing the paying of charity be enough to fix it? What would a truly Muslim economy look like? Commerce is a core part of it. Undoubtedly. So too is morality. Do we have the strength of faith to fetter ourselves by our deepest reverence for God and have that be the fetter that re-imbues the free market with morality? Or...as we asked yesterday...are we still too human, too fallible, to be able to transcend the specificity of rules (or in yesterday's post, of rituals) to be able to move into a more all-pervasive taqwa?
It's scary to think. Dasond. Zakat. Khums. Tithes. Alms. Charity. It's not enough. Do we have the guts to bring our remembrance of God - and all that entails - into our next business deal?
Reverence (Fear) of God as a Fetter for Free Market Economies?
Much of this latter portion of Surah Baqra speaks to how one must spend - and produce - their wealth as God lays out for us the ethics of trade agreements, what to do with excess wealth, and even gives clear - and specific - injunctions against usury (2:261-283):
Some ayahs include...
The parable of those who spend their wealth in the way of God is that of a grain that grows seven ears, in every ear a hundred grains. And God multiples for whomsoever He will, and God is All-Encompassing, Knowing. ( 2:261)
Those who devour usury shall not rise except as one rises who is felled by the touch of Satan. That is because they say, "Buying and selling are simply like usury," though God has permitted buying and selling and forbidden usury. One who, after recieveing counsel from his Lord, desists shall have what is past and his affair goes to God. And as for those who go back, they are the inhabitants of the Fire, abiding therein. (2:275)
And if one is in difficult circumstances, let there be a respite until there is ease, and it is better for you to give [it] as charity, if you but knew. (2:280)
Reading these verses today, I couldn't help but wonder (a la Carrie Bradshaw) whether the point of these verses was really about outlawing usury and securing one male or two female witnesses to each trade agreement. Is that the message God intended for 21st Century American capitalism? From in between the verses with these specific dictates about economic practice emerge these tiny, seemingly insignificant and easily ignorable phrases, "Reverence God" (or according to Tarif Khalidi's translation, "Fear God") (2:278; 282; 283). Of course, God quickly tells us that he is also forgiving of those who repent, but the Sura climaxes with a strong reminder of God's omnipotence, and of our constant need to remember this:
Unto God belongs whatsoever is in the heavens and whatsoever is on the earth. And whether you disclose what is in your souls or hide it, God will bring you to account for it. He forgives whomsoever He will, and punishes whomsoever He will, and God is Powerful over all things (2:284).
If we were to actually be able to constantly remember God's qadr (His Power), and everything that stems from that - our need to account to Him for all of our actions, our duty to take care of His creation, our need to leave this world improved - would we need the specific rules that He also (graciously) gives us? Or would we be able to find new ways to fetter our own actions, enabling a free market to function that is also imbued with an all-pervasive morality that ensures maslahah? We all know the trickle-down effect doesn't work. Free market capitalism is not going to help us care for God's creation - neither the environment, nor those suffering from rapidly increasing global inequality. But would outlawing usury and enforcing the paying of charity be enough to fix it? What would a truly Muslim economy look like? Commerce is a core part of it. Undoubtedly. So too is morality. Do we have the strength of faith to fetter ourselves by our deepest reverence for God and have that be the fetter that re-imbues the free market with morality? Or...as we asked yesterday...are we still too human, too fallible, to be able to transcend the specificity of rules (or in yesterday's post, of rituals) to be able to move into a more all-pervasive taqwa?
It's scary to think. Dasond. Zakat. Khums. Tithes. Alms. Charity. It's not enough. Do we have the guts to bring our remembrance of God - and all that entails - into our next business deal?
Monday, June 6, 2016
Juz’ 2- Al Baqarah 142 – Al Baqarah 242 , Topic: The Significance of the Under-significant
The Significance of the Under-significant
This post has been written in collaboration with Dr. Aliaa Remtilla.
Although much of Surah Al-Baqarah focuses on legal codes, including: divorce, property, rules of war, sex, etc., we interpreted the beginning of Juz' 2 (2:142-2:160) as a directive from Allah to strive both spiritually and ethically.
We start by looking at the ayah just before the start of this section, "That is a community that has passed away. Theirs is what they earned, and yours is what you earned, and you will not be questioned about that which they used to do." (2:141).
This sets the stage for the ayahs to follow as Allah discusses the rituals of facing qiblah and performing the hajj (pre-Islamic rituals).
In 2:142 Allah says,
" The fools among the people will say, "what has turned them away from the qiblah they had been following?" Say, "To God belong the East and the West. He guides whomsoever He will unto a straight path."
In much of the commentary, the authors note that these ayahs were likely in response to the munafiqun ( hypocrites) questioning the Prophet on changing the direction of his prayer from Jerusalem to Makkah. However, we read these verses as a broader commentary on the role rituals play as a devotional expression toward Allah. In 142, Allah directs the Prophet to remind the people of His omnipresence and transcendence by saying the East and West belongs to him, and following it up with an acknowledgment that Allah alone guides righteousness, challenging the act of judgement inherent in the question of the change in direction.
It continues...
"Thus did We make you a middle community, that you may be witnesses for mankind and that the Messenger may be a witness for you. And We only appointed the qiblah that you had been following to know those who follow the Messenger from those who turn back on their heels, and it was indeed difficult, save for those whom God guided. But God would not let your belief be in vain. Truly God is Kind and Merciful unto mankind." ( 2:143)
Allah, in his generosity, allows the existing direction of prayer to continue and seems to acknowledge that the believers had already ascribed a meaning and significance to their qiblah, and He honors that ascribed significance by affirming that, "God would not let your belief be in vain".
The ayahs beautifully continue to affirm the believers' devotion through ritual by highlighting the importance of the essence of the believer's intention...
"We have seen thee turning thy face unto Heaven, and indeed We will turn thee toward a qiblah well pleasing to thee. So turn thy face toward the Sacred Mosque, and whereever you are, turn your faces toward it. Truly those who have been given the Book know that it is the truth from their Lord. And God is not heedless of what they do." ( 2: 144)
Once again, Allah accepts the niyat of those who turn their face toward their qiblah as a turn toward Heaven itself, and the translation by saying "So turn thy face toward the Sacred Mosque", conjures up an image of a beneficent parent allowing their child to continue with a practice/belief however naive it is in its conceptualization simply because the parent understands the tremendous significance it holds for the child. However, Allah's generosity to allow the believer to continue with their pre-Islamic ritual practice, goes beyond mere allowance as Allah accepts the ritual as "the truth" of the believer "from their Lord".
After validating the practice of the Muslims, Allah reiterates a pluralistic message by revealing..
And wert thou to bring every sign to those who were given the Book, they would not follow thy qiblah. Thou art not a follower of their qiblah, nor are they followers of one another's qiblah. Wert thou to follow their caprices after the knowledge that has come to thee, thou wouldst be one of the wrongdoers (2: 145). Those unto whom We have given the Book recognize it as they recognize their children, but a group of them knowingly conceal the truth (2:146). The truth is from thy Lord; so be thou not among the doubters (2:147). Everyone has a direction toward which he turns. So vie with one another in good deeds. Wheresoever you are, God will bring you all together. Truly God is Powerful over all things (2:148).
Even with all the signs one might see in the Book that helps us to justify or explain why we choose our Qibla, God plainly tells us that this is insufficient to convince others to follow. Allah makes clear that each community is to follow their own direction and stay true to their own tradition without forsaking it. Going against, or abandoning ones own expression would be an act of wrongdoing against oneself. This has particular resonance today in a climate where many of us are under pressure to conceal our truth, our traditions, our practices and beliefs. In this we reflect on the moral cost of concealing our truth. Although many might interpret these ayahs as Allah elevating the practice of Muslims above other communities, we believe the message is for each community to confidently practices their own expressions of devotion without coercion.
There are so many points of resonance as we think about these few ayahs of Surah Al-Baqara. We constantly hear questions from within our community about the right way to practice our faith. Allah, in our humble understanding, appears to not only acknowledge a diversity of practice, but goes further to approve this plurality. What might it be to live in this way of God and embrace the diversity of forms of practice - even, or perhaps, especially - when they most threaten our sense of self? Would pushing past this seeming threat to our identity - to our sense of self - help us to better know the simultaneous plurality and unity, immanence and transcendence, that is God?
To go even one step further, is this excerpt only about the specificity - and plurality - of practice? Or could God (also), in these verses, be using the qiblah, the Sacred Mosque, and the practices performed in and through these spaces as a metaphor to insinuate the greater injunction to orient ourselves - "turn our faces toward" - God Himself? At the risk of sounding heretical - but intending this in the vein of a Sufi - is God our qiblah? Our Sacred Mosque? Our Safa and our Marwah? To reduce the profound, powerful, awe-inspiring beauty of these verses to a simple injunction to ritualistic practice as defined by specific forms seems to almost undermine the completely all-encompassing demand that God makes us of all when he says:
So remember Me, and I shall remember you (2:153)
Remembrance. Zikr. Yes, Allah encourages the believer to hold true to their practice, He recognizes that all communities have a direction in which they turn. But whatever way we are turning, the point of the 'turn' is not (just) the physical direction in which we might be facing at the moment of prayer - something that differs from community to community if not from person to person. The turn that all believers make - regardless of interpretation or tradition - is to God. The One. And that turn is constant. Pervasive. All consuming. And even as we do consume ourselves with it, as we 'compete in good deeds', focusing our energies on our larger purpose and devotion to Allah through our ethical behavior and conduct, we necessarily have to try harder. Work harder. Focus more. On turning to God. Because so long as we can think of God as something/one to turn to, we have kept God separate from us. We have not yet realized one-ness with our Creator.
And so we turn to ritual. To practice. To the qiblah. I turn to my qiblah and you turn to yours. And we continue to do so, until we realize that our qiblah is within.
An Al Haqq.(Al-Hallaj, droppin the mic!)
Sunday, June 5, 2016
Juz’ 1- Al Fatiha 1 – Al Baqarah 141, Topic: Thoughts on Compassion (rahmah) and Mercy (rahim)
Ramadan Mubarak Everyone!
I prepare to write this first blog post from my hotel room in Houston, TX. I've spent the last two days contemplating larger questions about faith and belief while collectively exploring the Faith and Practice Module recently published by the IIS as part of the secondary curriculum for REC. Most of the thoughts going through my head during the day had to do with the role of doubt and uncertainty within the realm of faith. On one hand, there are strong messages that communicate doubt as an integral part of faith development, or faith practice. At the same time, I sit with verses of the Quran which speak of faith through certainty. These tensions in my mind significantly color what I focus on in reflecting upon Juz'1 ( Al Fatiha-Al Baqarah 141).
First, a few notes on the process. There is a lot of material! The translation itself is difficult to comment on because many of the Surahs (and perhaps Al Baqarah in particular) are heavy in their range/quantity of topics. Therefore, reading the commentary becomes even more daunting. So, for those of you who are not reading along, please note that I am not attempting to summarize the ayahs from each day's reading. Instead, I thought it might be helpful to include the book's Introduction on Surah Fatihah and Surah Baqarah , so you get a comprehensive view of what was covered.
First, a couple of comments on Surah Fatihah. The translation of fatihah given in this book, is the following:
In the Name of God, the Compassionate, the Merciful. Praise be to God, Lord of the worlds, the Compassionate, the Merciful, Master of the Day of Judgement. Thee we worship and from Thee we seek help. Guide us upon the straight path, the path of those whom Thou hast blessed, not of those who incur wrath, nor of those who are astray. (p.5)
Most of the focus of the interpretation provided by the authors was around God's attributes of compassion and mercy. On a side note, I recently read Reza Shah Kazemi's Spiritual Quest in which he provides interpretation on a handful of surahs based on the teachings of Imam Ali (AS). In his section on Fatihah, he interprets the wrath or anger in the final ayah ("not of those who incur wrath") as a self-inflicted wrath. To elaborate, he explains that Surah Fatihah is all about God's mercy and that the wrath is not a wrath from God, but instead it is the wrath man would incur upon himself if he denied himself the recognition of the mercy of God. Ever since I was young, I remember feeling very unsettled with the translation "not of those cursed ones, nor of those who have gone astray". I wondered, why would God curse people if He is so merciful? . Kazemi's understanding of wrath/anger eased this tension but I still had questions around why a person would be so angry with themselves for not recognizing the mercy of God?. The authors of A Study Quran, have helped me answer this last question.
Thoughts on Compassion (rahmah) and Mercy (rahim):
In the book, the authors explain that the act of creation is in itself an act of Compassion (rahmah) or Loving-Mercy. The Loving-Mercy of Rahmah is a Divine Mercy, because it (as a name) cannot be applied to anything other than Allah. The authors explain that the reason Rahmah is only reserved as an attribute for Allah is because rahmah is linked with the act of creation itself, and no other being can be associated with the act of creating. This is in contrast to rahim (merciful) which is a more commonplace notion of mercy as an attribute of character. The authors explain the relationship between the more universal, divine Mercy (rahmah) and the more particularity, attributable mercy (rahim), in the following:
The relationship between them (rahmah and rahim) is thus presented as that of different levels or degrees of light: al-Rahman is like the light of the sun that illuminates the whole sky, and al-Rahim is like the particular ray of sunlight that touches a creature. (p.6/7)
This analogy really helped me understand the relationship between these two types of mercy. Rahmah enables rahim to exist; it (rahmah)creates the environment and informs the particular mercy (rahim). And yet, on a daily basis, it is the mercy of individuals (rahim) that we often feel and experience which opens our heart's eye to glimpses of the greater universal mercy (rahmah).
The authors go on to say, "In Islamic metaphysics and cosmology it is stated that it was by God breathing "the Breath of the Compassionate" (Nafas al-Rahman) upon the immutable essence (al-a'yan al-thabitah) which are the archetypes of all things in Divine Knowledge, that the world was brought into being. From this perspective, the very existence of the world is in essence nothing but the breath of Divine Compassion." (p.7)
Understanding Divine Compassion in this way, as part of our primordial essence allows me to better answer the earlier question of why would man be angry at himself for not acknowledging the mercy of Allah? It is not simply a question of Allah's mercy as an attribute of Him, but it is a question of recognizing creation itself AND the nature of His creation.
Thoughts on Hypocrisy
The part of Surah Baqarah I am focusing on are ayahs 8-13. The translation in the book is as follows:
Among mankind are those who say, "We believe in God and in the Last Day," though they do not believe. They would deceive God and the believers; yet they deceive none but themselves, though they are unaware. In their hearts is a disease, and God has increased them in disease. Theirs is a painful punishment for having lied. And when it is said unto them, "Do not work corruption upon the earth," they say, "We are only working righteousness." Nay, it is they who are the workers of corruption, thought they are unaware.
I understand that these ayahs were referring to the hypocrites (munafiqun), a specific group of people who pretended to be Muslims but were essentially playing both sides for political gain. Even still, I cannot help but personalize these ayahs. My faith is constantly wavering and often feels unstable. In fact, the only stable part of my faith-practice is my affiliation to my religious community. Regardless of the strength of my conviction or the regularity of my practice, I still engage in community space and profess myself as a Muslim or as an Ismaili. Yet, inside I may be questioning the premise upon which the community exists. I would like to think I continue to engage in the community because it is an entry point to my spiritual search, but there are also worldly benefits I gain from my affiliation and verbal allegiance to the faith community. What then makes me different from the munafiqun referred to in Surah Baqarah? At the same time, I believe faith is a non-linear journey punctuated with many levels of consciousness and multiple articulations. I struggle with fears that I am letting myself get away with too much (hypocrisy) by continuing to engage in community-space and service, while still wavering (sometimes dramatically) in my convinction of faith.
For those of you who know me, know that it is entirely appropriate for me to close this blog in distress and on a pessimistic note. Why change now?
I offer humble prayers that we all have a peaceful month ahead filled with opportunities for reflection, love, and patience. It would be a treat to hear from those of you who wish to comment on this blog. Also, do let me know if you would like to guest write one of the days.
Thank you for including me in your Ramadan this year.
Khuda Hafiz,
Natasha
I prepare to write this first blog post from my hotel room in Houston, TX. I've spent the last two days contemplating larger questions about faith and belief while collectively exploring the Faith and Practice Module recently published by the IIS as part of the secondary curriculum for REC. Most of the thoughts going through my head during the day had to do with the role of doubt and uncertainty within the realm of faith. On one hand, there are strong messages that communicate doubt as an integral part of faith development, or faith practice. At the same time, I sit with verses of the Quran which speak of faith through certainty. These tensions in my mind significantly color what I focus on in reflecting upon Juz'1 ( Al Fatiha-Al Baqarah 141).
First, a few notes on the process. There is a lot of material! The translation itself is difficult to comment on because many of the Surahs (and perhaps Al Baqarah in particular) are heavy in their range/quantity of topics. Therefore, reading the commentary becomes even more daunting. So, for those of you who are not reading along, please note that I am not attempting to summarize the ayahs from each day's reading. Instead, I thought it might be helpful to include the book's Introduction on Surah Fatihah and Surah Baqarah , so you get a comprehensive view of what was covered.
First, a couple of comments on Surah Fatihah. The translation of fatihah given in this book, is the following:
In the Name of God, the Compassionate, the Merciful. Praise be to God, Lord of the worlds, the Compassionate, the Merciful, Master of the Day of Judgement. Thee we worship and from Thee we seek help. Guide us upon the straight path, the path of those whom Thou hast blessed, not of those who incur wrath, nor of those who are astray. (p.5)
Most of the focus of the interpretation provided by the authors was around God's attributes of compassion and mercy. On a side note, I recently read Reza Shah Kazemi's Spiritual Quest in which he provides interpretation on a handful of surahs based on the teachings of Imam Ali (AS). In his section on Fatihah, he interprets the wrath or anger in the final ayah ("not of those who incur wrath") as a self-inflicted wrath. To elaborate, he explains that Surah Fatihah is all about God's mercy and that the wrath is not a wrath from God, but instead it is the wrath man would incur upon himself if he denied himself the recognition of the mercy of God. Ever since I was young, I remember feeling very unsettled with the translation "not of those cursed ones, nor of those who have gone astray". I wondered, why would God curse people if He is so merciful? . Kazemi's understanding of wrath/anger eased this tension but I still had questions around why a person would be so angry with themselves for not recognizing the mercy of God?. The authors of A Study Quran, have helped me answer this last question.
Thoughts on Compassion (rahmah) and Mercy (rahim):
In the book, the authors explain that the act of creation is in itself an act of Compassion (rahmah) or Loving-Mercy. The Loving-Mercy of Rahmah is a Divine Mercy, because it (as a name) cannot be applied to anything other than Allah. The authors explain that the reason Rahmah is only reserved as an attribute for Allah is because rahmah is linked with the act of creation itself, and no other being can be associated with the act of creating. This is in contrast to rahim (merciful) which is a more commonplace notion of mercy as an attribute of character. The authors explain the relationship between the more universal, divine Mercy (rahmah) and the more particularity, attributable mercy (rahim), in the following:
The relationship between them (rahmah and rahim) is thus presented as that of different levels or degrees of light: al-Rahman is like the light of the sun that illuminates the whole sky, and al-Rahim is like the particular ray of sunlight that touches a creature. (p.6/7)
This analogy really helped me understand the relationship between these two types of mercy. Rahmah enables rahim to exist; it (rahmah)creates the environment and informs the particular mercy (rahim). And yet, on a daily basis, it is the mercy of individuals (rahim) that we often feel and experience which opens our heart's eye to glimpses of the greater universal mercy (rahmah).
The authors go on to say, "In Islamic metaphysics and cosmology it is stated that it was by God breathing "the Breath of the Compassionate" (Nafas al-Rahman) upon the immutable essence (al-a'yan al-thabitah) which are the archetypes of all things in Divine Knowledge, that the world was brought into being. From this perspective, the very existence of the world is in essence nothing but the breath of Divine Compassion." (p.7)
Understanding Divine Compassion in this way, as part of our primordial essence allows me to better answer the earlier question of why would man be angry at himself for not acknowledging the mercy of Allah? It is not simply a question of Allah's mercy as an attribute of Him, but it is a question of recognizing creation itself AND the nature of His creation.
Thoughts on Hypocrisy
The part of Surah Baqarah I am focusing on are ayahs 8-13. The translation in the book is as follows:
Among mankind are those who say, "We believe in God and in the Last Day," though they do not believe. They would deceive God and the believers; yet they deceive none but themselves, though they are unaware. In their hearts is a disease, and God has increased them in disease. Theirs is a painful punishment for having lied. And when it is said unto them, "Do not work corruption upon the earth," they say, "We are only working righteousness." Nay, it is they who are the workers of corruption, thought they are unaware.
I understand that these ayahs were referring to the hypocrites (munafiqun), a specific group of people who pretended to be Muslims but were essentially playing both sides for political gain. Even still, I cannot help but personalize these ayahs. My faith is constantly wavering and often feels unstable. In fact, the only stable part of my faith-practice is my affiliation to my religious community. Regardless of the strength of my conviction or the regularity of my practice, I still engage in community space and profess myself as a Muslim or as an Ismaili. Yet, inside I may be questioning the premise upon which the community exists. I would like to think I continue to engage in the community because it is an entry point to my spiritual search, but there are also worldly benefits I gain from my affiliation and verbal allegiance to the faith community. What then makes me different from the munafiqun referred to in Surah Baqarah? At the same time, I believe faith is a non-linear journey punctuated with many levels of consciousness and multiple articulations. I struggle with fears that I am letting myself get away with too much (hypocrisy) by continuing to engage in community-space and service, while still wavering (sometimes dramatically) in my convinction of faith.
For those of you who know me, know that it is entirely appropriate for me to close this blog in distress and on a pessimistic note. Why change now?
I offer humble prayers that we all have a peaceful month ahead filled with opportunities for reflection, love, and patience. It would be a treat to hear from those of you who wish to comment on this blog. Also, do let me know if you would like to guest write one of the days.
Thank you for including me in your Ramadan this year.
Khuda Hafiz,
Natasha
Wednesday, June 1, 2016
Organizing Our Reading
Ramadan Mubarak Friends!
Below is a schedule of what we will read and reflect on. This is based on the way the Quran is organized (in 30 paras). From a pedagogical perspective, this may not be the best way to go about it, but I think it will simplify things for us and help keep us on the same page throughout the month. We will aim to have the posts for each day up by sundown. Everyone who has the book is encouraged to take on writing a reflection for one of the days. Please let me know at least a couple of days in advance what days may work for you.
On a side note, Dr. Hussein Rashid is tweeting the Quran each day of Ramadan. He has sent an open invitation to all those who would like to participate. You can read more about it here: https://medium.com/@islamoyankee/tweeting-the-quran-ttquran-2016-1437-6d91f7de9ba8#.9sanjrd17
Below is a schedule of what we will read and reflect on. This is based on the way the Quran is organized (in 30 paras). From a pedagogical perspective, this may not be the best way to go about it, but I think it will simplify things for us and help keep us on the same page throughout the month. We will aim to have the posts for each day up by sundown. Everyone who has the book is encouraged to take on writing a reflection for one of the days. Please let me know at least a couple of days in advance what days may work for you.
1
|
June 5
|
|
2
|
June 6
|
|
3
|
June 7
|
|
4
|
June 8
|
|
5
|
June 9
|
|
6
|
June 10
|
|
7
|
June 11
|
|
8
|
June 12
|
|
9
|
June 13
|
|
10
|
June 14
|
|
11
|
June 15
|
|
12
|
June 16
|
|
13
|
June 17
|
|
14
|
June 18
|
|
15
|
June 19
|
|
16
|
June 20
|
|
17
|
June 21
|
|
18
|
June 22
|
|
19
|
June 23
|
|
20
|
June 24
|
|
21
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June 25
|
|
22
|
June 26
|
|
23
|
June 27
|
|
24
|
June 28
|
|
25
|
June 29
|
|
26
|
June 30
|
|
27
|
July 1
|
|
28
|
July 2
|
|
29
|
July 3
|
|
30
|
July 4
|
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On a side note, Dr. Hussein Rashid is tweeting the Quran each day of Ramadan. He has sent an open invitation to all those who would like to participate. You can read more about it here: https://medium.com/@islamoyankee/tweeting-the-quran-ttquran-2016-1437-6d91f7de9ba8#.9sanjrd17
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