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

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.

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.

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.

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?

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.

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.