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.
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