Lessons from Sacred History: Some reflections on Soorah An Noor

 Introduction

 

Islam portrays itself as a faith that is not only for the benefit of all humanity, but as a logical, practical and healthy way of life. The more life experiences emerge, the more this portrayal is found to be true. 

 

Ultimately, what Islam seeks for its adherents is a foundation for moral and spiritual development,  tools to accomplish this. This is a life-long process for most of us, and it is our belief that this is precisely why the Qur'an contains stories, be it in detailed or truncated form. One chapter which illustrates this is is the twenty-forth Soorah, called simply An Noor or "The Light". 

 

Positive conjecture is the healthy, default position to be held by people of faith 

 The Soorah makes allusions to a particular incident in the time of revelation. In brief, the Prophet Muhammad (Sall Allahu 'alayhi wa sallam) and a number of others went on an expedition. Among the party was his wife 'Aa'ishaa. There was a point when the Muslim party had left, accidentally leaving her behind. She was discovered by a man (Safwan), the latter, with respect and intelligence, places her on his camel, walks it back to Madinah.

This caused gossip to emerge, a scandal, voiced in whispers, alleging an affair between the wife of the Prophet (referred to traditionally as "Mother of the believers") and Safwan. This Soorah speaks on this in the following words:

لَوۡ لَاۤ اِذۡ سَمِعۡتُمُوۡہُ ظَنَّ الۡمُؤۡمِنُوۡنَ وَ الۡمُؤۡمِنٰتُ بِاَنۡفُسِہِمۡ خَیۡرًا ۙ وَّ قَالُوۡا ہٰذَاۤ اِفۡکٌ مُّبِیۡنٌ

"Why didn't the people of  Imaan (faith), men and women (alike), when they heard it, not have a good thought of their own selves, and assert; "this is clearly false." (Q 24:12).

One of the principles we should learn from this is a principal called Husnudh dhann, or positive conjecture. Essentially, it means to assume the best before assuming the worst. When positive thinking is not present, it is an unstable foundation. Negative assumptions (soo'adh-dhann) as default is a dangerous foundation for a community as well as a family. 

Sooratun Noor has interwoven much spirituality in the discussion about an accusation of that nature, as well as laws and social etiquette.  It goes on to say:

یَعِظُکُمُ اللّٰہُ اَنۡ تَعُوۡدُوۡا لِمِثۡلِہٖۤ اَبَدًا اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ

 وَ یُبَیِّنُ اللّٰہُ لَکُمُ الۡاٰیٰتِ ؕ وَ اللّٰہُ عَلِیۡمٌ حَکِیۡمٌ

" Allah gives you admonition never to return to this (type of scandalizing), if you have faith, and Allah makes clear for you the signs, Allah is the One who knows, the wise." ( Q 24:17-18)

Prejudice as a reason behind negative assumptions

Muhammad Husayn Haykal's book The Life of Muhammad (    1995, Indianapolis, pp.334-335)              has pointed out two basic reasons behind the spread of the rumor regarding the Prophet's wife and Safwan. The first involves internal family dynamics, whereas the second was political.  Haykal points out the details, in which old tribal conflicts were once again agitated as a result of this, some taking on a sort of cause in order to solve old rivalries. 

The Qur'an focuses upon the political motivations wherein it states " Indeed, those who spread about the lie, are a powerful element ('Usbah) from your midst." (Q 24:11).

اِنَّ الَّذِیۡنَ جَآءُوۡ بِالۡاِفۡکِ عُصۡبَۃٌ مِّنۡکُمۡ

Prejudice entered into the picture, and this is something we can learn from today! Prejudices ( to "prejudge") are not only based on skin color, ethnicity or language. Indeed, most countries have communities therein which has biases towards others in the same country, sharing the same items listed above. 

Prejudices can come in the same community. The Non-Hijabi sees the Hijabi as fanatical, the latter seeing the former as immoral, the clean shaven views the bearded man as a zealot, the bearded Muslim looks at his clean-shaven counterpart as lacking religious commitment. The Salafi judges the Shiite, etc. 

We are quick to judge those who have even the slightest difference, even in the same community, to make negative assumptions. 

We have to learn to judge on merits and evidence, and avoid jumping to conclusions based on our prejudices. Essentially, Islam asks us to remove prejudices. 

More benefits of the Soorah

The Soorah gives guidance on a  number of issues. 

(1) In terms of accusations of adultery, an entire legal process is placed. Four witnesses (vv.4-8)(ft.1) are required before even an accusation can be made in a legal setting. Otherwise, a person bringing that to the court without this evidence is deemed unreliable and actually to face punishment (v.4). 

(2) It gives us some guidance as to marriage.(vv.32-34)

(3) It gives us some social etiquette, dress code.(vv.27-32)

(4) It gives us the beautiful "Verse of light" (Q 24:35). (ft.2)

Perhaps this is why , when the incident is spoken of, Allah says "Do not think of it as evil for you, nay, it benefits you." (Q 24:11)

 لَا تَحۡسَبُوۡہُ شَرًّا لَّکُمۡ ؕ بَلۡ ہُوَ خَیۡرٌ لَّکُمۡ

May we learn from our sacred history. That is why it is there.

Footnotes

(1)  The scholars have added, based upon Prophetic narrations, that Zinaa (adultery) must be proven via four people witnessing penetration (and no other act). This is a nearly impossible condition. This is necessary to both protect the privacy of people as well as public morals. 

(2) Ayatun Noor has fascinated readers since the Quranic revelation. I have shared some reflections on it at the following link. http://shamsuddinwaheed.blogspot.com/2008/01/divine-illumination-examination-of-ayah.html

The attributes of Civilization series

 

Below you will find the links to a series of Friday Sermons (Khutab), that delves into the Quranic understanding of what constitutes a "civilization"or healthy behavior.

We recommend watching it in order. Discussion, as always, is welcome.

October 23rd, 2020 foundational Khutbah: (#1)

 

https://www.facebook.com/154152348017299/videos/372632497326081

 

Oct 30th, 2020

Imaan and social responsibility (#2)

https://www.facebook.com/154152348017299/videos/413132223045449

 

Nov 5th, 2020

Conclusion

https://www.facebook.com/154152348017299/videos/3263070733792308

Satan Series

 Note: The following are recordings from our recent Friday Khutbah's in which various aspects of Satan- as depicted in the Qur'an and Hadeeth, are explored. 

[1] Understanding Taaghoot: separating fact from fiction: 

https://www.facebook.com/watch/live/?v=323628222309729&ref=watch_permalink

Summary: A foundation for understanding Devilish intentions and interactions, as well as an examination of the importance of Divine protection. 

 

[2] The emergence of Satanic influence

https://www.facebook.com/154152348017299/videos/989328314916485

 Summary: An analysis, based within the Qur'an, of what Satanic influence actually entails, as well as the consequences for heeding his call. This Khutbah is a very important introduction to this subject, for a religious as well as Non religious observer. 

 

(3) Worship and Satanic distractions:

Summary: While worship is a tool for moral and physical development, Satan influences us to be wasteful, irresponsible, and the like. This is a follow up from the 2nd Khutbah. 

https://www.facebook.com/154152348017299/videos/656326395005562 

(4) The Real Jihad: building internal resistance

Summary: Prophet Muhammad (Sall Allahu 'alayhi wa sallam) teaches the importance of building one's internal capacity to combat Satan. 

https://www.facebook.com/154152348017299/videos/254047672640131

 

It is recommended to watch these lectures in the above order. Thoughts and feedback are welcome.

 

 

Are Muslims allowed to pray for Non Muslims ?

 Introduction

 

There are a number of issues that, while seemingly academic in the Muslim world, have real life implications in the wider global scene. Among those issues is that of praying for Non Muslims, both alive or dead. A related issue would be the question of giving Zakaat (The mandatory charity) to Non Muslim recipients. 

 

This issue of praying for Non Muslims is raised in the West due to mutual interactions and interests, where there is a greater chance of viewing the other in human terms (as opposed to a limiting label).  Online debates were in full force upon the death of Chadwick Boseman,( star in Black Panther) which saw some Muslims offering their condolences, including using traditional religious expressions such as "From God we come, to him is our return". 

There are texts typically cited in support of the notion that we are forbidden by religion from offering supplication on behalf of Non Muslims. Those texts are examined below.

Prophet Ibrahim 'alayhis salaam (Abraham)

It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire.

 

And the request of forgiveness of Abraham for his father was only because of a promise he had made to him. But when it became apparent to Abraham that his father was an enemy to Allah, he disassociated himself from him. Indeed was Abraham compassionate and patient. (Qur'an 9:113-114, Saheeh International  translation).

 

The above text is from the ninth chapter, which carries, among other names "Al-Baraa-ah", which means "disassociation". The Soorah itself is given during war context, according to all authorities.  A treaty had been entered into between the Muslims and the Makkan opposition, the latter breaking it(ft.1). 

The  Makkans were generally related by blood or tribe to The Prophetصَلَّىٰ ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ‎  as well as his followers, yet- at that time- that did not stop them from waging war upon the Muslims . This text reminds the Muslims that in battle context, one must be strong, that emotional manipulation should not be allowed, even from family members, if such members have an agenda against you. 

 

This teaching is given voice elsewhere in the Qur'an:

 "  O you who have believed, indeed, among your wives and your children are enemies to you, so beware of them. But if you pardon and overlook and forgive - then indeed, Allah is Forgiving and Merciful." ( Q 64:14, Saheeh international translation).

It should be noted that even though the ninth chapter is given within a war context, it does not address the Mushriks en masse. Q 9:4 asserts that the previously referenced treaty remains in force for those who did not break it, meaning that a strong stance need only be maintained with those who have expressed danger via their actions!

 

Abraham's exampleعَلَيْهِ ٱلسَّلَامُ - - is given, in that his father had been a clear enemy, taking many actions to actually put Abraham in danger of losing his life. If a parent or another loved one actually takes steps to take your life, at a minimum, one must protect himself from clear and present danger. This is something which is widely understood in the modern world, in that "family" and "friends" can actually be the worse of enemies, for a variety of reasons. (ft.2)

Thus, there is a clear difference between belligerent foes and those in one's family/circle who, while maintaining a differing religious identity, do not have enmity.

Hadeeth reports

Other reports exist in the hadeeth literature which forbids, at some levels or another, invoking God on behalf of Non Muslims. However, the majority of those reports have been declared weak or even fabrications by such luminaries as Shaikh Akram Nadwi. Some of them are outright contrary to the Qur'anic usage, while others clearly do not assert what is claimed in their name.(ft.3) Some have- for example, asserted that it is forbidden to initiate salaam greetings with Non Muslims, and that if initiated by a Non Muslim, the Muslim should respond with "Peace for those who follow guidance."(As salaamu 'ala man it tab'a'a al hudaa) Yet, the Qur'an itself says that one should respond with a similar or better greeting when addressed (Q 4:86), as well as asserting that one should not assume that the one making greeting is not actually a believer (Q 4:94). 

More evidence

The Qur'an calls Allah "The Caretaker of the Universe" (Q 1:2). That shows simply that Allah, the God of the Qur'an, of Muslims, and the world in general, cares for his creation, regardless of their particular label.

The same text allows marriage and consumption of food with huge segments of Non Muslim population ( Q 5:5). Prophet Muhammad (peace and blessings of Allah be upon him)  is referred to as a Mercy for all nations (Q 21:107), The Qur'an likewise tells Muslims to keep strong family ties with Non Muslim members ( Q 29:8), and tells us to be just with all, and not allow religious differences to drive us in the opposite direction ( Q 60:8-9).

Conclusion

It should be apparent that there is no harm in making supplication for those who do not believe as we do, be they dead or alive. Of course, Allah's response is his business, and He says he can respond with mercy or punishment, even for those who are deemed as 'evil'. (Q 3:129-130). 

 

It should also be noted here that the Salaat Al Janaazah (funeral prayers) is a rite specific for Muslims. Quranic verses are recited therein, as well as supplications that are made by believing Muslims for believing Muslims, specific to particular Islamic theological assumptions. Thus, it is inappropriate for a Non Muslim to have that sort of funeral, just as it would be likewise a disrespect for a believing Muslim to be given a Christian funeral. This is more a matter of respect for one's religious life and identity, than it is an issue of conflict.(ft.4)

Notes

(1) The details of this are widely available, for which I would recommend The Life of Muhammad by Muhammad Husayn Haykal.

 

 

(2) All relationships have some level of review and renewal. Islam certainly calls for maintaining family ties, even with disbelieving family members, but it is likewise acknowledged in the Qur'an (64:14) that "enmity" can exist in one sense or another. The aforementioned text says to "take caution",  leaving it up to individual evaluation how that takes place. The same can be said for narcissistic, manipulative and jealous individuals outside of blood ties. An interesting article on this subject, by psychotherapist Sharon Martin, can be found at  https://blogs.psychcentral.com/imperfect/2019/10/its-okay-to-cut-ties-with-toxic-family-members/ . 

 

 

(3) The Prophetic tradition of saying "May Allah have mercy on you " (yarhamukumullaah) when a person sneezes is said to be altered when a Non Muslim sneezes to "May Allah guide you and rectify your condition", allegedly because it is forbidden to pray for "mercy" for a Non Muslim. Even supposing that report is true (although not mentioned in the saheehayn), it still is a supplication for the Non Muslim, and, moreover, that wording is also found in the practice of sneezing, i.e.,  The one who sneezes praises God, the one around them respond with the request for mercy for them, and the one who sneezed responds with "May Allah guide you and rectify your condition " (Yahdeekumullaah, wa yuslih baalakum).

 

(4)  It is often asserted that Muslims cannot attend the funerals of Non Muslims, due to the latter having their own religious beliefs contrary to Islam. This has no support from Islamic texts, and would totally destroy mutual respect among family/friends of varying religious labels. This writer has attended many non Muslim funerals, and has never felt any qualms in doing so. On the question of what to do if-in that situation, feeling uncomfortable in the Non Muslim funeral rites (for example, a Catholic funeral in which the mark of the cross (known as "signing") is made, the Muslim can simply don't do that, or any action that they may feel is contrary to Islamic teachings. 

 

These sort of social quagmires exist among Christian and Jewish communities as well, reaching vastly different conclusions. Rabbi Tovia Singer argues that Jews are allowed to pray in Muslim mosques but not even enter into a church https://www.youtube.com/watch?v=moRM1YFdvyI  , The Jehovah's Witnesses, likewise,  forbid their members from even entering a Non J.W. worship site. 

 

 

Sunday School Discussions

 Below are videos from recent Sunday school classes, in which students posed their questions. Each video has a timeline of questions/topics posted in the comment section .

Discussion is welcome.

Q &A session part 1 sept 2020

 

Q & A session part 2 sept 2020 

How was religion made?

 

 

Imaan & Tawakkul: Faith and trust in Allah's plan (FRIDAY KHUTBAH)

 A recent Friday Khutbah which explores the importance of confidence and trust in God, as a means for identifying tools for personal/social refinement, as well as identity building.

This presentation also gives a slightly different look at the famous Quranic verse 49:13 ("O Humanity! Indeed, WE have created you from a male and female, made you into groupings and tribes, so that you will know (and benefit) each other. Indeed, the most honorable of you in God's sight is those among you with the most taqwaa, indeed, Allah is knowledgeable, aware") as a text which shows diversity as being part of the Divine plan.

Imaan &Tawakkul-click here

Unity In Pandemic presentation (Q and A panel session)

 ( Recently we were part of a program called "Unity in Pandemic". In particular, I really enjoyed the panel discussion, in which Ner Temid congregation Rabbi Saford Askerlod and Rev Catherine Greg shared wonderful insights. The entire program (which included presentations by all panelists and musical performances) can be viewed here . )

 

The panel discussion itself can be viewed at the link below. 

 

Unity in pandemic panel discussion part 4 

 

 

Friday Khutbah: The trials of life as course correction

 ( Note: The following is a recent Friday prayer sermon -Khutbah- in which the Islamic concept of life's trials are examined. Thoughtful comments and discussion are welcome)

click here

Pondering The Presence Of God In Our Lives

 Recently I delivered a khutbah (Friday prayer sermon) in which the focus was the powerful, yet controversial Qur'anic verses which reads "To God belongs the East and the West, therefore, where ever you turn, you encounter the face of God. Indeed, God is the Expansive, the Knowledgeable." 

 

 

The context of this ayah addresses the human tendency to create categorizing, labeling, and that such labeling has no impact on the Divine Being (Allah, Subhaanahu wa ta'alaa). He is not limited by the limitations we create. He is not "Our God" to the exclusion of others. The guidance of Allah can be encountered by any, regardless of their location, background or (artificial) label.(#.1)

 

While this article largely ignores the theological discussion surrounding the verse in question(#2) , studying this verse has prompted me to ponder upon the presence of Allah in my own life, and-likewise- I invite our readers to think about the same question.

 

Some people, in particular Prophets of the past, and present day saints, have encounters that impact both themselves and those around them(#3) . Due to the presence of such accounts in scriptures, this is what a goodly number of religious people desire to experience, and are left wondering if God truly cares, when such miracles have not happened. 

 

Others think of God as the miracle worker. In the USA there are a number of Television preachers who solicit donations from viewers, promising a heavy payout, selling an illusion to desperate (and usually poor) people. 

 

Allah can be truly experienced, as the above ayah mentions. His presence is in his replacing one situation with a better situation, with His turning grief into joy,  His placing a mind and a conscious in us, in saving us from the accident, in His putting the right answers in your mind when they had been absent beforehand. His presence is known when we look at a beautiful sunrise, a full moon in a clear night, even in pets who show affection to us.

His presence is in the loved ones around us, in the prayers we offer, the supplications we make, and in the words of remembrance of Him that we recite.(#4)

A "miracle" can happen, however that is not the point. "Miracles" can likewise emerge from tricks, gadgets we are unaware of, and even from demonic forces!(#5)

The presence of God -when truly experienced- should give us strength, drive, determination, a moral compass, emotional and spiritual maturity. 

It is not an overnight experience, but it can happen. And we can benefit from it.

May we all be able to experience God.

Endnotes

(1) The ayah under discussion is 2:115, but for context I would suggest vv.105-120. 

(2) The controversy, particularly in the modern period, revolves around the term "face of God" (Wajh Allah). Some Muslim groups have chosen to be open to a literal reading of that expression, but with the caveat that while it is real, its nature is unknown to us. Quranic expressions such as "His Throne" "the hand of Allah", and the like have received similar treatment. However, it has been almost universally understood that these expressions are metaphorical in nature, and need not be viewed with a literal interpretation. I understand the term "face of Allah" to refer to His presence, and this is the view expressed by the majority of commentators. This controversy cannot be adequately addressed in an end note, however on related topic, see our reflections on the throne verse http://shamsuddinwaheed.blogspot.com/2008/01/divine-throne-examination-of-ayatul.html

 

(3)  The term "saints" can admittedly be problematic for Muslim readers. The word 'Awliyaa" (singular Wali) is typically translated as "saints" or "allies (of God)" does not quite have the same religious/cultural  implications  as the term "saint" in Catholicism. Nor do we limit the possibility of God's direct interaction to saints. An important Quranic reference to examine on the subject of God's direct communication with humans can be found in Q 42:51. 

(4) See Q 2:185, which shows that even a verbal affirmation of the Divine is sufficient to generate a real presence of Allah.

 

(5) The Qur'an repeatedly states that "miracles" ( as popularly understood) do not constitute a strong evidence at all. Indeed, it presents itself as a text with rational arguments and evidences of its claims.

 

 

Encountering the Face of Allah: Reflections on the Divine

 (Note: The following is our recent Friday Khutbah (sermon) that centers around one of the most beautiful, yet controversial, Quranic verses. Our mosque facebook page (The Masjid Ibrahim) broadcasts via livestream every friday at 1:00 PM (P.T.). We hope this post generates discussion and reflections, as it is truly a deep topic. We also encourage a contextual examination of the chapter in which this verse appears, as it would be rewarding.وَ لِلّٰہِ الۡمَشۡرِقُ وَ الۡمَغۡرِبُ ٭ فَاَیۡنَمَا تُوَلُّوۡا فَثَمَّ وَجۡہُ اللّٰہِ ؕ اِنَّ اللّٰہَ وَاسِعٌ عَلِیۡمٌ

 

 

The East and the West belong to God. Whichever way you turn, there is the Face of God. God is all pervading and all knowing. (Maulana Wahiduddin Khan translation)

Click here

 

Q & A session in sunday school

Note: The following videos are from Sunday school gathering, in which an exchange took place between teachers and one of our students. Click on the video comments for time stamps, which summarizes the subjects.

Although the discussion was geared towards addressing the questions of a child, I think the contents of the videos are beneficial for adults as well.


Q and A session part 1


Q and A session part 2

An environment for growth: reflections on Soorah Al A'laa

(Note: the following are reflections based upon the 87th chapter of the Qur'an. The translation, unless otherwise stated, has not been shared. This allows the reader to consult the English translation of their own choice. All translations are my own, unless otherwise stated.)


One of the main functions of the Qur'an is that it compels us to think, to ponder on its words, its message, as well as how that plays out in our lives or the world around us. This Soorah is particularly interesting, in that it weaves together a tapestry of images designed to evoke deep thought. This Soorah is often recited in Salaat Al Witr and Salaat Al 'Eid.


(A) Q 87:1-5

The symmetry is beautiful. The structure of the creation, the physical world, is evidence of Allah's work, displaying reasons we should glorify him.

(B) Q 87:6-7

It reads "We (God) will relate to you, so forget not, except as Allah has willed, Indeed, He knows the visible as well as the hidden". Some have taken this as textual evidence of abrogation (Naskh) in the Qur'an, not only in the development of laws, but even texts. Some have read this as proof that the Prophet was to "Forget" some of the Quranic revelation. The latter view is particularly disturbing, as it presents the Qur'an in a very weak position, as if it is so unworthy of adherence that it has to literally be forgotten. The nature of the Qur'an is the opposite, it is read, memorized and pondered upon by millions, ever since its revelation. To attribute dismissing any Quranic revelation to the Prophet is to do a disservice to both the Prophet, (peace and blessings of Allah be upon him) and the Qur'an itself.

In his comments, the Qur'an commentator and translator Muhammad Asad  (whose work is called The Message of the Qur'an) alludes to these verses not actually referencing the Prophet or the Quranic revelation given to him. He argues that these verses refer to "mankind's cumulative acquisition of empirical and rational knowledge, handed down from generation to generation and from one civilization to another"(ft.1)

We state this in another way, Allah conveys lessons, points of reference or information, that will be submerged when more important or useful points are needed. This is the Divine system, alluded to elsewhere in the Qur'an, and can be related to all points in the life of  a single human being.

(C) 87: 8-13

"And We (Allah) will make the easiness easy for you, so do remind, because reminder is beneficial, such reminder will be really beneficial for those who have fear of God, yet, that reminder will be shunned by the most wretched ones, who will enter the great fire, therefore, in it they neither experience death nor life."

The core commands of God are easy, and He has made them easy. Being open to guidance is-in fact- a characteristic of guidance. Those who shun reminders are those who carry arrogance within themselves, who eventually enter a fire (in this life, fully experienced in the life to come) that consumes them, they can not life healthily therein, nor can they mercifully expire.

(D) Q 87:14-15

There is a logical flow present in this Soorah. Being open to Divine blessings, being able to see the big picture and praise God for it, dropping what God wants you to drop, in order to progress in life.

The rectification of the soul (Tazkiyatun Nafs) is am important subject within Islam, rooted in the Qur'an, it has been noticed by the many great minds of the Muslim civilization, such as Imam Al-Ghazali, but the point being is that we have to be consistent in looking at self, just as we are consistent in bathing!

Vigilance in purifying efforts is mainly exercised, as the verses indicate, through reciting the name(s) of Allah and through prayer.

The classical commentator Abul Qasim Mahmud Az-Zamakhshari  (d.1144) cites the importance of purification from idolatry, disobedience, as well as acts of physical purification which precedes prayer, as concrete examples of things to do to be vigilant in soul-care (ft.2).

(E) 87:16-19

It is my view that these verses can apply to both the life now (Dunya) and the life after death, as well as life with and without guidance.

The life without guidance can be glittery. It is glitter. It is attractive in many ways. However, the life of substance, of real and tangible core values, morals and ethics, a life of God-connection, that is the real life, the enduring life.

These insights were presented and symbolized by both Abraham and Moses, upon both of them be peace. They stood for God and were connected to him.

Footnotes

(1) The Message of the Qur'an by Muhammad Asad (Gibralter 1980) page 1080.

(2) Al Kashaaf 'An Haqaaiq At Tanzeel, page 556, Vol.2 ( Beirut edition, 2016)

Thoughts on Muslim Unity in the midst of Differences

Introduction

From a faith perspective, religion comes to provide clarity, guidance, and light in a world of confusion, fears and anxiety.  We are conditioned to accept that it is all clear cut, black and white, right or wrong.

Scriptural citations are made in order to validate particular theological or methodological positions, and an assumption is automatically made that any disagreement with the position in question amounts to religious corruption, rejection of faith, or even rejection of God himself (i.e. atheism).

The purpose of this brief post is to outline some important points to remember when encountering views or methodologies that are counter to our own.  The primary focus of this article is the religion of Islam and the Muslim community.


One Scripture, Many Interpretations

A profound expression attributed to the Prophet's son in law, 'Ali ibn  Abi Taalib, says that while the Qur'an is from God, its interpreters  are humans. Diversity is a part of the human experience, and creation itself would be a dull ad boring existence if not for the various ways of understanding and applying ideas, arts, and any other item you could name.

For Muslims we are blessed to have a scripture that is universally accepted as being the same text that emanated from the Prophet (FT.1). It is viewed as a text that is totally secure from corruption. It is the most read and scrutinized religious text.

While there has always been differences in interpretation (ft.2), the primary as well as the most of the secondary foundations have always been accepted. Thus, Shiites and Sunnis accept the Qur'an, Prophet Muhammad ( Sall Allahu 'alayhi wa sallam), the five pillars, the articles of faith, and so forth.  Divergence from these core principles have rightly been viewed with suspicion.

The Qur'anic language itself is largely general. It deliberately does not always go into specifics. Indeed, the story that forms the second chapter of the text highlights the pitfalls of always looking for precise details.  Allah The Almighty  asks the Children of Israel to make a sacrifice. They demand the specific details of the animal, so much so that the point of doing that was lost.

With that said, it is also a part of the nature of the Quranic text that it has allowances for the mind to delve into it, to bring out gems of insight, beautiful and profound realizations that impact one's faith, law, and social development. 

Unity through diversity

Within the same religious community, even the same sect, differences can emerge. This is part of the development of man.  The Qur'an itself states thusly :" And if God has wanted, He would have made you one unit...( Q 5:48).

Allah wants us to benefit from diversity, indeed, unity itself can be achieved when we can accept that differences are fine, so long as the foundational structures are present.

I believe that the trend to make everyone think and act the same, atleast in an Islamic framework, comes from an imperialist mindset. It assumes that we are always right, and other always wrong. It stems from a desire to exercise power, and it is such mindsets that we have to be cautious of.

There is always more grey than black and white. Life and its surrounding circumstances can be very complex and complicated. Our experiences may not be the experiences of others, we are often not privy to the social and religious realities of others.

Allah wants dedication and sincerity, Not Robotic movements

All of us are aware that the Qur'an says that God desires neither blood nor meat, but rather taqwaa. Taqwaa is a by product of moral and spiritual intelligence.It has to be cultivated, and that takes time. Knowledge and wisdom likewise takes time to develop. It is actually lifelong. Mistakes can be made along the way, but that is also a means by which lessons are learned.

 Conclusion 


Islam is a religion that seeks the best for its followers, indeed, for mankind itself. This is why it is not only against the consumption of intoxicants and gambling (waste of resources), it is also against destructive concepts such as racism, sexism, and the like. We seek the preservation of all that makes life worth living, all that makes life safe and happy.

Unity is achievable through diversity, and diversity is likewise achievable by the recognition of the true source of unity, THE LORD OF ALL. The Lord of all has put us in the situations that we are in. He has put us in the environments we are in, and has allowed us to make judgements that are-hopefully- in line with the goals and apsirations of all human beings, justice, peace and security.

Let us avoid sectarian pitfalls, try to stick to the fundamentals of our faith, agree on what we all agree upon, agree to disagree, and move on.


Footnotes

[1] While the  religious teaching that the Qur'an was given to the Prophet by God through the Angel Jibril (Gabriel) is disputed by Non Muslims, it should be accepted by all hands that the Qur'an was recited from the Prophet to humans.

[2] The differences in interpretations, at least in the early period, seemed to be more around Fiqhi issues rather than theological points. There are a variety of interpretative methods that have been employed throughout the ages, approaches to scripture that have yielded great results. A good way to understand the Qur'an, even if reading it in a language other than Arabic, is to read it consistently, take notes, ask those whose knowledge and insight you can trust and respect, and keep in mind that your own relationship to the text will keep changing as your own life expands in experiences.

Selections from Ramadan Reflections 2020

Note: During Ramadan, I shared thoughts on various topics, as well as answering various questions, on a daily basis via our YOUTUBE channel.  Below you will find selections from those videos. For the entire reflection series, go to Arifin Library . Also below you will find our 'Eid ul Fitr Khutbah, which occurs after Ramadan has concluded.


Day 1- Appearance of Guidance https://www.youtube.com/watch?v=bPY2tWO4w5o


Day 4-Taqwaa manifestations click here


Day 6- Justice and Taqwaa click here


Day 7- Self Care Click here

Day 10- Types of Speech Click here

Day 13 Toxic Friends and Family click here

Day 25 Understanding 'destiny' and Allama Iqbal click here

Day 30- Religious practices in the age of Coronavirus click here

Eid ul Fitr Khutbah - click here

(Note: For Eid service, the summary is as follows 0:30 Takbeerah chant . 27:02, Br Brent accepts Islam, shares his story. 29:25- Salaat ul 'Eid (Eid prayer). 37:34, Khutbat ul 'Eid (sermon). All of our Friday services since the emergence of the coronavirus are archived, available for viewing, at our mosque Facebook page Click here . Your support is greatly needed and appreciated, and is best achieved by donating at our secure website The Masjid Ibrahim donation page . All donations are tax deductible. )

Pre-Ramadan Reflections in the age of Corona Virus

Ramadan 1441/2020  will be the most difficult period of fasting we have ever experienced. Almost globally, the normal communal activities, such as evening prayers (Salaat At Taraweeh), meals and visits to the mosques, have been banned by government decree, meant to decrease the spread of the Corona Virus (#COVID-19).

The situation is seemingly so bad that there have been voices in the Muslim community that have suggested that the fast be abandoned this year. While this is- in my view- an extreme overreaction- the situation, in particular the  cultural or traditional aspects of the month that will have to be modified or abandoned out of necessity this year, does warrant us to take a look at what our priorities should be.

Fasting: A means to connect to the Almighty

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا کُتِبَ عَلَیۡکُمُ الصِّیَامُ کَمَا کُتِبَ عَلَی الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ لَعَلَّکُمۡ تَتَّقُوۡنَ

"O people of Secure commitment! Fasting is ordained on you, as it was on those before you, so that perhaps you will attain Taqwaa" ( Qur'an 2:185)


The above Quranic sentence is the core explanation of what fasting in Ramadan is about. It is about Taqwaa, that sense of reverence, awe of God. The cultural elements, such as the various foods served at dinner and mornings before dawn, presents and the like, all are certainly beneficial in their adding to the experience, however the goal is the attainment of Taqwaa.

Fasting is often called an invisible form of worship because it is one of the few actions which cannot be known precisely by anyone except the person and Allah. A person could fast, inside and outside of the month, without it being public knowledge, and conversely, break or disregard the fast in the privacy of his home.

If the primary goal is remembered, Ramadan won't be a burden this year.


The removal of distractions

The traditional observations, the details of which vary from place to place, will obviously not take place in their usual forms. Yet, there are things which will still be available which would distract us from the goals of the month. There are certain dramas, television shows/movies etc, which are released in the Muslim world during Ramadan, most of which have little or no spiritual content.

The fact that the majority of us have to work from our homes and be unable to attend dinners and communal activities can-in fact- force us to take a step back, to reexamine our priorities.

Taqwaa is developed mainly through efforts. Contemplation, prayer, reflection, study. Too many of us go through the month with all the financial, family and communal obligations- so much so that it drains us spiritually. THIS month will be different, God-willing. This month will be the time for Taqwaa to truly flourish.

There is a Hadeeth Qudsi (Sacred tradition) which summarizes this as God saying "The reward of fasting is ME". 


Actions we can do

I would suggest using Ramadan as an opportunity to reconnect with loved ones via the various communication platforms now available. Take a group of numbers each day, call or message them. Warmth, care and love are all positive emotions which can be found lacking when being unable to meet for dinners or for evening prayers.

There is a fear of social isolation because of the virus. Quarantines, social distancing guidelines, even being unable to shake hands (let alone hug) are truly heartbreaking, in particular for those who are elderly. We should be cognizant of this, and reach out as much as possible.

Reach out to those you have lost touch with. Let them know you care. You don't have to say those words, just reaching out will be sufficient.

Religious actions we can do

Taraweeh prayers can still be offered, just  offer them in your home. You can still read the Qur'an. Study it in your home. If you want to hear the entire Qur'an, recited by a talented Hafiz or Qari, there are countless YOUTUBE videos and Apps which are available. Indeed, on my television, I have at least three channels saved dedicated to the Qur'an (its Tarteel and Tafseer). I would also suggest Tahajjud prayers, observed late in the evenings. (#1)

Maintain a positive attitude. Have gratitude to Allah. Be thankful to be able to experience the month.

May Allah accept our prayer, fasting, and any good actions we are able to do. May He guide us, and protect us from those things which are detrimental to our health, in particular our spiritual health.

Endnote

[1] Salaat At Tahajjud, also known as Qiyam ul Layl ("Standing in the evening") was a prayer that was offered in the late hours of the night that was observed by Prophet Muhammad صلى الله عليه وسلم

It is observed in precisely the same manner as Salaat At Taraweeh, leading some to conclude that it in fact the same prayer, that Taraweeh is simply another name given for Tahajjud to be observed in communal fashion during the fasting month. 

It is universally acknowledged that Tahajjud can be offered year round. Whatever one's views, both opinions recognize the value of praying at night.

Las Vegas Muslim Community Unites In Response to Covid-19 Virtual Town Hall

This past Thursday the Muslim community had a "Virtual Town Hall", the first of its kind, which brought together politicians, Imams, and medical professionals.

The Video description below has all the presentation details.

2:55- Congresswoman Susie Lee . Shares government initiatives meant to address the Covid-19 Virus and the fallback from it.

15:23 Dr.Asher Shahzad. Infectious diseases, shares commonly asked queries on the virus.

19:50 Imam Manzarul Islam- Fiqh of funerals, narrations on plaque in the early Islamic period.

31:55 Imam Fateen Seifullah- Experiences of funerals for victims, community safety.

43:24-Imam Shamsuddin Waheed- Islamic guidelines for addressing depression, anxiety, as well as how to observe Ramadan without a mosque.

1:03-Dr Faisal Suba- Mental Health, coping mechanisms during self-isolation.

1:16-1:58- Q and A session.

Virtual Town Hall YouTube video

In case YouTube is not accessible, you can also view this from Facebook.

Virtual Town Hall Las Vegas Zoom/Facebook link

Can Judgement Day be mapped out?

In light of the current pandemic #Covid-19 sweeping the globe, the question about the end times keeps coming up in religious circles.

This Khutbah makes the argument that this is an issue that, while important as a doctrinal point, our focus is to be elsewhere.

We have made this  KHUTBAH available on YouTube as well as the mosque Facebook page. For the time being, our Friday sermons will be live-streamed every Friday at 1:00 P.M. (PST). Follow our page at https://www.facebook.com/TheMasjidIbrahim/ . 



The Khutbah video is below

From Facebook

If you are unable to view the Facebook, the same recording is available on YouTube.

Can Judgement day be mapped out (17 minute clip)

We recommend viewing from Facebook, as the YouTube recording is a bit short.

Discussion and feedback is always welcome.

Inner and Outer Dimensions of Worship/Islam 101 class

Note: The following are links to our recent presentation on different aspects of worship, with emphasis on the five daily prayers, for new Muslims.

The reasons behind the spiritual practices are explored. Click on the individual video descriptions to zoom in on particular topics discussed.

Inner and Outer dimensions of worship part 1

Part two with Q and A session

On the Wings of Angels: Reflections on Hadeeth Jibril

The following is a link to our March 2020 Hadeeth session, in which the famed narration known as "Hadeeth Jibril" is explored. The topics of Islam, Imaan (confidence), Ihsaan and the hour is explored.

There is also a robust Q and A.


On the Wings of Angels March 2020

Heading towards confidence (Imaan) in the age of Corona Virus (# Corona-19)

The following link is the Friday Khutbah given in Masjid Ibrahim, Las Vegas, NV. Note that the Khutbah was given to a limited audience, broadcast live from our Facebook page. The masjid has been closed to the public, as a means to limit the spread of the Corona Virus.

The entire Khutbah argues that this can be a blessing in disguise, that "Islam" should be the first step towards "Imaan", that connecting to loved ones and spiritual growth are now attainable goals.

Advice is also given after prayer, advice that is relevant for any audience.


The Masjid requires continous support, especially now in this time. We ask our readers for minimum pledge of $45/month. The Masjid still has needy community members to support, as well as its own expenses, which do not stop, even in this age. We accept donations at www.themasjidibrahim.com

May Allah protect all of mankind, and remove this affliction. May He bless and protect you. Ameen!

https://www.facebook.com/TheMasjidIbrahim/videos/496702621027006/

Coffee and Converts

( Note: below you will find our recent presentation at "Coffee and Converts" program, held at Masjid Ibrahim Las Vegas. In it, we share thoughts on navigating the challenges, both from inside and outside Muslim circles, and developing a healthy Islamic foundation. A brief Q and A session follows. This video is highly recommended to all viewers, regardless of their backround.)


COFFEE AND CONVERTS