Revolutionary passions flare in the Middle East

Recent weeks have been undeniably eventful for the Middle East, with implications that will be felt worldwide. The spark was lit in Tunisia, where the deplorable conditions prompted a young man named Mohamed BouAzizi to commit suicide [a taboo in Islam, showing the seriousness of the situation], prompting protests which led to the abdication of long time ruler Zayn ul'Aabideen Ben 'Ali. Following the Tunisian example, protests have followed against autocratic rulers and their policies in Yemen, Jordan, Algeria, even Mauritania to an extent, but the most noteworthy and the place which will have the most affects on the region is certainly Egypt, which has been the cultural center of the Arab world.

What are some lessons to learn from all this?

This question will be the basis for books, position papers, speeches and interviews for years to come, and observers from across every divide and perspective imaginable. In the mind of this writer, the most important lesson is that CHANGE IS POSSIBLE.We don't have to sit back, claim helplessness and accept whatever is thrown in our direction.

This is a lesson applicable in any time, place or situation. Here in the USA, especially in Winter time, we complain about the continuing rise in fuel costs, in heating costs. In our personal lives, we accept certain things as unmovable realities. But, as demonstrated first by the Tunisians and now being exemplified by the Egyptians in Tahrir square, Alexandria and other spots, FAITH in God, FAITH in one's own abilities to observe, to make reasonable demands and to strive for change are the tools or the basis needed to generate something better in life.


The Qur'an itself states "Surely, God does not change the condition of a people UNTIL {Hattaa] they change what is in themselves." [Q 13:11]


ANOTHER LESSON

This particular lesson is one that is actually very easy to overlook. That lesson is simply this- everything, even regimes and powerful bodies, have an end. The Qur'an states this as "And to every 'Ummah' [here, meaning power, society, regime, dynasty], a term limit has been granted." [Q 7:34]

While everything does truly have a limited time of existence, even as individuals, God also states in the Qur'an that in the end, real success does not belong to those who are oppressive, exploiters in the earth. [see Qur'an 6:21, 135, 12:23, and 28:37].

May Allah grant mercy and guidance to the people in Egypt, indeed, everywhere in the world where truth is standing against Dhulm and Baatil. May He grant us the ability to recognize that all have their beginnings and their endings, that none is permanent, except of course the noble presence of God. [Q 55:27]

Divine punishment: Qur'anic teaching

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Say: Have you considered [Ara-aytaakum], if the punishment of Allah comes to you [In Ataakum 'Adhaabullaah] unexpectedly or manifestly [Jahratan], will any be destroyed, except the wrongdoing people [Hal Yuhlaku illa Qawmidh-dhaalimeen]?" [Q 6:47]

The context in which this ayah appears speaks of God's authority being rejected by those who are misguided, who have engaged consistently in a pattern of abuse and Dhulm in the world. In fact, we are told that Satan [ Q 6:43] makes their actions seem attractive. Repeatedly, God says, these people should have examined and considered the Ayaaat of Allah [ Subhaanahu wa Ta'alaa] [Q 6:46].


Finally, we come to the verse which is the center of this brief article. Allah Ta'alaa says that ONLY the Dhaalimeen are punished, no one else. This verse refutes such ideas that are found in the religious traditions of others such as original sin, or the notion that God punishes 'seven generations" of descendants for the crimes of a particular society!

If such a notion was true- that God punished the descendants of a criminal, then the son of 'Abdullah Ibn Ubayy, the leader of the Madeenan hypocrites, who engaged in many intrigues against the Prophet Muhammad- upon whom be peace and blessings- and the Islamic state- should have been punished by Allah, and indeed by the Prophet himself- who was God's representative on earth. Yet, we know that the son was not punished, and even 'Abdullah ibn Ubayy himself was never tried or punished in this world.


This section of the Qur'an speaks to the important picture, the broad fate of civilizations who have not articulated spiritual values into their conduct or culture.

For those, living both within and outside of a spiritual [or spiritually lacking] environment, who have able to internalize the Divine principles, Allah says:

"... So whoever has Imaan {faith} and reforms, they shall have no fear, and they shall [have no reason to] grieve." { Q 6:48}

Understanding Qur'anic teachings: an Examination of the Functions of Virtue and Evil

Understanding Qur’anic Teachings: An Examination of the Functions of Virtue and Evil

All of us can identify what we see as manifest evil in our world. Among the top of this, we can name murders, wars, rape, and other crimes. These are all acts which largely fall in the control of individuals. Philosophers would call these actions moral evil. The seemingly destructive worldview of many humans can lead to a loss of faith, in both God and humanity itself.

In a similar vein, natural disasters, such as what we have witnessed recently in Indonesia, can have the same affect. Indeed, many will point to natural disasters to “prove” that God does not exist! Disasters such as tsunamis, hurricanes, earthquakes, are all among the events beyond human abilities to control or direct, and as such philosophers refer to them as examples of natural evil.

God: The Ultimate Source of all events

In a world that largely depicts God and the Devil as equal co-potentials [even though they are perceived as representing polar opposites], it is understandable that there would be some confusion on the place of good and evil. We must admit that both inside and outside the Muslim Ummah, there have always been debates and differences among leading figures and thinkers on these issues.

The Qur’an says: “Praise belongs to Allah, who has created the Heavens and the Earth, and has made darkness and light [wa ja’aladh- dhulumaati wan Noor]. Despite this, the ‘Kuffaar’ ascribe equals to their ‘Rabb’ [Thummal ladheena kafaroo bi-Rabbihim Ya’diloon].” [Q 6:1]

The latter sentence clearly expresses a refutation of the idea of dualism, a Zoroastrian tenant which has influenced other faiths and philosophers. Dualism is the term that is used to explain the notion that God and the Devil both exist as equal co-potentials. The above Qur’anic verse shows that Allah, the most high, is the source of ‘darkness’ [Dhulumaat is actually the plural of ‘dhulm’, which can also mean ‘oppression’] as well as ‘light’. Similarly, in a Soorah that we have all memorized, a text that is recited when seeking protection from Satan [ Saheeh Al-Bukhari, 58:1805, Kitaab at-Tafseer], we are told to say, in part, to seek refuge with Allah “from evil which he has created” [ Min Sharri Maa Khalaq] {Q 113:2].

Struggles with evil are a tool for human development


To understand the Islamic perception on issues of this kind, we must treat the entire Qur’an as a united, coherent text, looking at the whole to understand its parts. The Qur’anic teaching is that God has placed humans in this world to have the role of Khalifah. We are to be stewards in this life that God has given us. Oftentimes, this role requires ‘on the job’ training, in order to be prepared for future challenges, in order to have moral, spiritual, material growth. In addition to this, as Muslims we have to remember these lessons, especially when there has been loss of physical life. This world is only the stepping stone into the next life, an existence that is eternal. Rather than loosing faith, we are to recognize that God alone is Al-‘Aleem [the All-knowing] and Al-Hakeem [The Wise]. “And put all of your trust [in Allah], if you are indeed believers.” [Q 5:23]

[Shamsuddin Waheed is Imam at Toledo Masjid Al-Islam, which has recently re-opened the historic Islamic Center at 722 E. Bancroft Street. More of his writings can be found at shamsuddinwaheed.blogspot.com.]