Friday, December 10, 2021

Towards Honest self-inventory: an Islamic perspective (Friday Khutbah)

 (Note: The following is an edited version of the Friday prayer service sermon conducted 12/10/21 at Masjid Ibrahim, Las Vegas, Nevada. The opening words of praise for God (hamd) have been omitted.)



Allah has created us to be different



The Friday prayer sermons from the last two weeks have dealt broadly with the subject of self-enrichment, and have posited the argument that Allah has created us to embody differences, not just in language and skin color, but personalities, interests, tastes, habits and the like. (ft.1)  


Similarly, we have looked at Abu Bakr and 'Umar b. Al-Khattab, may Allah be pleased with them. Abu Bakr was known to be very gentle and soft-hearted, whereas 'Umar was known to have a tough personality, yet, when they became the leaders of the Muslims after the death of the Prophet ( Sall Allahu 'alayhi wa sallam), they made contributions that led to the growth of the community, despite their unique traits.


A beautiful recollection of 'Umar

Years after he became Muslim, 'Umar recalled two incidents which made him laugh and cry respectively. One was an occasion in which he had done acts of worship to dates, a food item widely available in the middle east. Later on, upon getting hungry, he consumed these dates. This story has been shared often at our Sunday School classes, using the analogy of worship of a cereal box(ft.2). 


The reason he worshiped the dates is because that was the social norm at that time in the Arab peninsula. He sincerely believed these practices were legitimate. It should be noted that idolatry (shirk) takes on many forms globally, worship of food stuff being one of them.


The above made him laugh, but what made him cry? He recalled a time in which he had buried his baby daughter alive. This was also a practice common among the Arabs of that time. Upon honest reflection, he cried at this incident.


Exposure to Islam, as taught to him by no greater a figure than the Prophet Muhammad, caused him to engage in honest self-inventory. This did not diminish his courage, intelligence and strength. Islam made him look at himself, at his own actions, despite those actions having been the norm in Jaahili times, nonetheless it shows that he corrected himself. 


Islam advocates retaining and cultivating positive traits, and limiting, if not eliminating, negative ones. The ultimate source of judging such things is Divine guidance. "Blessed is He who has sent forth the Criterion (al-Furqaan) upon his servant, so it may serve as a warning to all nations." (Q 25:1)

تَبٰرَکَ الَّذِیۡ نَزَّلَ الۡفُرۡقَانَ عَلٰی عَبۡدِہٖ لِیَکُوۡنَ لِلۡعٰلَمِیۡنَ نَذِیۡرَا

What is Islam? Second section


Islam is more than a list of allowances and prohibitions. It is the summary of Divine guidance as conveyed to all the Prophets and messengers globally, and, as a side note, not restricted to one particular section of humanity. 


It is Allah's deen which should be the most important source of worldview. This does not negate unique identity, tastes and the like, as God has created us to be unique. Once we make Divine guidance, and not necessarily social or family expectations, the ultimate source, life becomes easier.


This does not mean we become angels or saints, but it means that Allah's deen, known as Islam, provides an unmatched safety net. Thus, the Qur'an says "and Allah invites towards a peaceful abode."( 10:25)وَ اللّٰہُ یَدۡعُوۡۤا اِلٰی دَارِ السَّلٰمِ


Allah wants stability and happiness for us. Allah's guidance is for our security in this life! 


It is imperative that we incorporate Islam into our lives and our worldviews. There are some simple things we can do, such as read Qur'an, even if just a little, once a week, be consistent in daily prayers, avoid the prohibited actions and items, all of which are clear, stay away from intoxicants of any kind, regardless of their legality, surround yourself with positivity, be clean and organized.


Footnotes

(1) The Friday prayer service sermons referenced are "self -diagnosis and enrichment" part one. found here and part two, found here


(2) Masjid Ibrahim offers quality Islamic education for children 6 and up. For more information, please contact the Masjid office at (702) 395-7013 or Masjidibrahimimam@gmail.com.



Thursday, December 2, 2021

A deep dive into false ideas regarding Islam: with a focus on the Abrahamic ties

 

Introduction


Public discourse on any subject will always be subject to misunderstandings and intentional distortions, but   when it comes to religious affairs, this is even more problematic, because religion can be intertwined with identity and culture, thus, sensitivities and emotions become involved, without the benefit of patience and deep thought.


The Qur'an (39:3)   teaches that religion is supposed to be specifically for God. It also teaches that faith should be backed by rational arguments and evidence (22:46, 46:26, 12:1, et al).


It is with those teachings in mind that we present A deep dive into false ideas regarding Islam: with a focus on the Abrahamic ties, to function as a clarification and a reference to those in particular that are associated with the Abrahamic faiths, to address wrong and often ignorant assertions made from such quarters about the religion of Islam, some of those notions having existed for centuries, but with the advent of mass communication, made much easier with the internet and social media, have the capacity to spread further and be taken as credible, simply because of marketing.  


Below, we take a look at some of the leading false ideas that are to be found in the public discourse:


Islam is for Arabs (only)


This particular assertion is made by those who can concede that Muhammad (peace be upon him) was indeed a Prophet of God yet find his message (risaalah) relevant only to the Arabs. Such an idea comes from the assertion that Muhammad was the "founder" of Islam, and that because the scripture (Qur'an) is in Arabic, it is therefore Arab-centric with no value to the wider world.




Such a view contradicts the religious teachings   as well as historical realities regarding the Muslim community globally. (ft.1)

The Qur'an refers to Muhammad as "The seal of the Prophets" (33:40), a "mercy to all nations" (21:107) as well as a Messenger "sufficient for all people" (34:28). These references should suffice in terms of how the Prophet is portrayed insofar as his potential audience. 


Moreover, the Islamic scripture speaks very eloquently on humanity's diversity as evidence of Divine power, wisdom, and as a means for mutual growth (Q 30:22, 49:13), and the Prophet to whom it was given has himself shown clearly that racism and "chosen people" concept have no place in faith. Although there are many statements made by him recorded, his words in his famous final speech (khutbat al widaa') provide a powerful message. He has stated " An Arab carries no virtue over a non-Arab, nor does a non-Arab over an Arab, nor a white over a black, (the only criterion being) piety."



What about Ishmael and Isaac?



Another notion widespread, in particular among Jews and Christians, is that Islam functions as a religious rebellion, generated by the feud between the sons of Abraham, itself being an extension of the feud between their respective mothers (Sarah and Hagar).

This notion is further given fuel by the fact that while Judaism (and by extension Christianity) asserts that the identity of the sacrificed son is Isaac (the progenitor of the Jews) while Islam teaches that the son here would be none other than Ishmael (the progenitor of the Arabs).


While it is true that there is a difference in the identification of the particular son (ft.2), as well as the fact that the Bible (Gen.16:12) uses disrespectful language regarding Ishmael, it should be noted that the Qur'an never does the same thing to Isaac!


Isaac is viewed with reverence by Muslims, he is given in the Qur'an as one of the carriers of the Divine message (37:112 among other places), and the invocation of peace is recited by Muslims when he is referenced. 


This is also strong proof that Islam is not a tribalistic faith, nor is it centered in Arab nationalism.



Qur'an vis-a vis Bible





Seven Quranic texts are often cited by missionaries of various denominations as proof that the Qur'an is relatively useless when it comes to matters spoken of in the Judeo-Christian dispensation. Islam does teach that God has sent forth communication and even scriptures before the advent of the Qur'an to Prophet Muhammad (see the Qur'an 2:1-5, 3:1-3, among other places), however it also teaches that the Qur'an itself functions as a clarification of matters that are present in the Judeo-Christian discourse (Q 27:76).  It also sees itself as a "guardian" insofar as preserving essential truths as conveyed in the past (Q 5:48).  It portrays itself as the "best narration" (Q 39:23) and the ultimate criteria for judgement (Q 25:1).


A summary of the cited texts is given below, along with a thorough yet succinct explanation.


[1] Q 5:43. This verse requires a simple reading of verses 41-42 which precede it. The context shows the insincerity of the party approaching Prophet Muhammad for a legal ruling. It is here a bit of sarcasm when it reads " And how do they come to you (O Muhammad) for judgement, while they possess the law, therein being God's judgement, then, they turn away after a while, and they are not of those who possess faith."


[2] Q 5:44. The "Law" possessed light and guidance. Remember that the particular aspect of "law" (here being "Taurah") that is referred to is the law of retribution, mentioned in Q 5:45 as something which appears not only in the Qur'an, but in the "law" which came before. 


[3] Q 5:46-47: "Injeel" means "Good news", being the Arabic rendering of what is called in English "Gospel". It does NOT reference an actual book, let alone the largely anonymous collections of "Gospels" that came into circulation after the time of Jesus. Jesus did not carry a book with him called "The Gospel", on the contrary, he represented and embodied that "good news". Therefore, his "followers" should conduct themselves in that light. In any case, the very next verse (5:48) tells us that now we have a scripture of Divine Origin, given to the global messenger, that safeguards the core truths that were conveyed before. It is worth mentioning here that Islam teaches that God's guidance was conveyed to peoples all over the world, not limited to a semitic context, and that we have limited information currently on the history (and even identities) of them. (Q 13:7, 40:78).


[4] Q 5:66-68. They did not, in fact, stick to Divine guidance, however, with the Qur'anic revelation to Muhammad, the chance for that guidance emerges once again. 


Modern scholarship has confirmed what has been hinted at in the Qur'an (2:79) regarding the editing process of the Bible, not only in theological points, but even in texts which seemingly are innocuous. (ft.3)



Some important examples of differences 


One must keep in mind that the Qur'an is for the benefit of all God-aware human beings (Q 2:1), and a thorough reading of its contents and language will show that its general message and application can fit in any time, place and cultural context. We have chosen below some examples to illustrate the Quranic logic vis a vis the rituals and laws that are associated with the Bible or with the faiths tied to it.


[1] Sabbath: The Bible gives two different reasons for its observance: that God "rested" after the creation of the universe (Gen.2:2) and as an act of gratitude to God for liberation (of the Jews) from Egypt (Deut.5:15). (ft.4). 


In Islam, there is no concept of God having to "rest", even as a metaphorical expression! The Qur'an says directly "God, none deserves worship except him, the self-subsisting, the eternal, slumber does not overtake him, nor does sleep." (Q 2:255). 


Thus, the theological assumptions present in the Biblical language have no equivalent in the Qur'an, thus, that assumption is rejected, and no need for Muslims to observe the Sabbath. Moreover, the other reason given, as an act of gratitude, at best, is for that immediate audience, not for all of humanity.


[2] Divorce: Allowed in the Mosaic dispensation (Deut.24:1), it is said to have been forbidden by Jesus, allowed only in cases of adultery (Matthew 19:9). If the Biblical text can be taken as authoritative, it becomes apparent that divorce was too easy and too lax in Jesus' time and insofar as his audience, so he seeks to stop the abuse of the Mosaic allowance.  


Islam, as a faith for all mankind, not only allows divorce, but it also gives us regulations on it. There's an entire chapter called "Divorce" (Soorah at Talaq, 65). This is logical, in that the bulk of mankind would not necessarily face the same issues as faced by the audience of Jesus in his time.


[3] Alcoholic Consumption:  While the Bible writers have expressed language ranging from praise of it (Psalm 104:15, Ecclesiastes 9:7) to condemnation of drunken behavior (Proverbs 20:1), nonetheless it has been generally allowed in most strands of Judaism and Christianity. 


The Qur'an, given to humanity as a guide to safety and maximum benefit, has decreed that it is totally forbidden. The Qur'an simply states that the harms of alcohol outweigh its benefit (2:219. also see 5:90)


Footnotes


(1) The Arab world only constitutes 20 % of Muslims globally. They are a minority in the Muslim world, the largest nation of Muslims being Indonesia, as well as half of the African continent. Moreover, "Islam" is an Arabic word which means "surrender to God", and according to the Qur'an, submission to God has been taught by the authentic prophets and teachers of the past, in both semitic and non-semitic societies. As for faith as presented in the Bible and Qur'an, refer to the paragraph "Islam: The path of Jesus and Muhammad" in the following article. Click here


(2) There are several issues present that need to be looked at. {I} The older son of Abraham, Ishmael-the progenitor of the Arabs- would be the logical son for the sacrifice. {II} While the Bible (Gen.22) certainly names Isaac (the younger son) as to be the sacrifice, it incorrectly calls him "Your only son", which, at no time, was ever the case! The Biblical wording absolutely suggests the motivations of tribal prestige, which is totally absent from the Qur'an. It is also relevant here to mention that the covenant, often spoken of by missionaries with Biblical citations, has a totally different expression than the Quranic language. In Q 2:124, we read that God tells Abraham that he will make him a leader of global impact ("Imaaman"), Abraham asks if this extends to his descendants, to which he is told "My covenant extends not to the oppressive". Thus, Islam teaches that neither tribe or bloodlines (real or imagined) carry any weight insofar as ties with God are concerned.


(3) It has been convincingly argued, for example, that Mark's Gospel was written in Rome (and not Palestine) by citing Mark 10:12, which allows a woman to seek out divorce. Such an allowance occurred under Roman law, but not in Jewish law, which is exclusively with the man! See Barton, John A HISTORY OF THE BIBLE: THE BOOK & ITS FAITHS, Penguin books, 2019, pg.297. Many authorities, similarly, have been able to detect that the famous story of the adulteress spared by Jesus with the words "let he who is sinless cast the first stone" to be a later interpolation. See Bart D.Ehram, MISQUOTING JESUS: THE STORY BEHIND WHO CHANGED THE BIBLE AND WHY, HarperSanFrancisco, New York, 2005, pp.63-66. Even the famous "Lord's prayer", the most recited supplication in Christendom, has been dismissed as wrongly attributed to Jesus later on. See John Shelby Spong BIBLICAL LITERALISM: A GENTILE HERESY. Harper One, New York, 2016, pp.135-137. This is just the tip of the iceberg. 


(4)  Genesis 2:2 is rendered as "ceased" in the JPS translation ( TANAKH THE HOLY SCRIPTURES, pg.4, New York, 1988) but has a note that allows for "rested". Robert Alter has also used the same word in his translation (THE FIVE BOOKS OF MOSES, New York, W.W.Norton &  Company, 2004, pg.20).  While this text has different understandings among Jews and Christians respectively, Islam does not allow for even this sort of language to be used. Thus, the theological importance of the Quranic text 2:255. which is famously called the verse of the throne (Ayatul Kursiyy). A brief examination of that text can be found here
































































































































































Wednesday, November 17, 2021

Sacred spaces/ Holy places Panel discussion video

 Salaam.


Please see below panel discussion from the Interfaith Council of Southern Nevada's forum on the subject "Sacred spaces/Holy places".


Timestamps of speakers are below:


15:36 Candace Kant/Pagan

25:38 Rabbi Sanford Askelrad/Judaism

36:37 Imam Shamsuddin Waheed/Islam

44:22 Upinder Singh/ Sikh

55:13 Doug Hedger/ CLDS

1:00:04 Q and A session


Holy places panel click here



The Qur'an with Christian Commentary: A critical review

 Below are some videos we have done which briefly explores some of the topics explained in the book "The Quran With Christian Commentary: A Guide To Understanding The Scripture Of Islam" by Gordon Nickel. 




A critical review part one

Briefly explores the assertion of  "versions" of the Qur'an. A practical, easily understood demonstration of how this is an incorrect notion is given.


Part 1


A critical review part two

Explores the idea that the Qur'an indirectly advocates the worship of Muhammad. The blog article referenced in the video can be found here


Part two video


A critical review part three

A detailed reply to the notion shared in the work that Islam advocates blanket killing of Non Muslims.


Part 3


While this work and subject matter may seem trivial or unimportant to some, it is my view that such publications, aimed at Christian readers who maybe inclined to investigate Islamic teachings, does a disservice by disseminating factually incorrect ideas about the faith, and it hampers both education and relations between faith communities. I have NO problem with a person adhering to their faith and their claims of religious truths, however, it is a serious calamity when ideas about "the other" is faulty. 


We recommend to all Non Muslim readers who are interested in the Qur'an to actually read the Qur'an for themselves. There are a number of good translations and commentaries available in English. One need not rely upon works produced by Orientalists or Christian missionary publishing houses.


A Critical Review part four


The work has suggested that Muslims in fact worship an entity different from the God of Abraham, Issac and Jacob. It has indicated that this is shown by a sort of indifference that the "Islamic God" has vis-a vis the Loving gentle nature of God in Christianity. Numerous Quranic verses are shared on this topic.


Part four

Saturday, November 6, 2021

Sacred Spaces/Holy Places

 Salaam,

Please see flyer below for panel discussion tomorrow night., 11/7/21 @ 7:00 P.M. (PST) . All are welcome,  registration is required.


Forum flyer registration





Monday, October 4, 2021

Reflections on Interfaith Friendships (Pastor Ed Heilman and Imam Shamsuddin Waheed

 ( The following is a  partial recording of a recent discussion on friendships that cross theological divides, that took place with Pastor Ed Heilman, of the Park United Church in Toledo, Ohio. He is a leading figure in social justice causes in the NorthWest Ohio area.)



Reflections on Interfaith friendships

Sunday, September 26, 2021

An analysis of Soorah Luqman

 



(Note: The following are class videos, an analysis of one of the most profound Quranic Chapters, entitled simply "Luqman". Human behavioral ethics, laws, philosophy, science and much more are present in this Soorah. )






Friday, July 23, 2021

An exploration of Ribaa: Interest in the modern world

 

Introduction

The subject of Ribaa is not merely an academic discussion, rather, it is one which can be generate frustration. Most items related to economic theory, politics and ideological projects, are actually much more complex and nuanced than usually imagined, and our subject is no different.

 

The Qur'an says that God allows trade, yet forbids Ribaa (Q 2:275). It also says that if it is not abandoned, the result would be to expect "war from God and His Messenger" ( Q 2:279). Therefore,it is important to understand what constitutes Ribaa, and to discover if any guidance exists within the Islamic teachings on economic subjects.

 

What is Ribaa?

 

As a word, it has to do with an unwarranted increase of wealth. It has been used to express theft or even oppression. Typically, it is rendered simply as "interest", or as "usury", the latter term meaning an extraordinarily high amount of interest to be paid to the creditor, in addition to the principal.

Admittedly, the terms "interest" and "usury" carry different meanings, so while the latter word is very clear, the former, in its popular usage, has caused a great deal of confusion.

 

How does the Qur'an address Ribaa?

 

There are only four sections of the Qur'an that addresses clearly the subject of Ribaa. A selection from each section, as well as contextual explanation and  analysis, is given below:

 

(1) "Allah will deprive Ribaa(ft.1) of all growth, But will give increase  for deeds of charity, for He loveth not creatures ungrateful and wicked." (Q 2:276)

Context:

Starting from Q 2:261, we have a discussion on the importance of charity (sadaqa). Almost as a contrast to that, Q 2:275 says that those consuming Ribaa stand as if touched by Satan. VV. 278-279 informs us that people of faith are supposed to abandon Ribaa, and are told to be aware of war from God, and not to act in an oppressive manner. Also of interest here is 2:280, which says that the one experiencing hardship (dhu- 'usratin) should be given time to pay by the creditor, yet that forgiving the debt is better.


Analysis:


The main target of this discussion is to provide a contrast between charity and profiteering. Q 2:275 tells us that while God has indeed allowed business, He has not allowed Ribaa.  Trade is done for benefit, profit. Ribaa, similarly, is (mainly) profit driven(ft.2). What is the difference between "business" and "Ribaa"? Indeed, this very question is raised in the opening words of Q 2:275. 


The context shows a wider societal problem, one which has parallels in today's world. With almost no exception, we are all under financial constraints, with limited access to funds for both immediate and long term needs. Thus, we are obliged to use credit cards, take out loans, and be subjected to ridiculous interest payments. This occurs on levels both small and great. 

School loans has repeatedly been an issue in American politics, with many voices calling for a general debt forgiveness. A person can spend as much as fifteen, twenty years, paying off not only the principal amount, but the interest rates, seemingly never escaping that cycle. While there are certainly attempts to regulate these things, in general what is perhaps more disturbing is that the majority of us think of this as a normal occurrence.  


(2) "O you who believe! Do not consume Ribaa, multiplied, doubled, rather, have reverence for God, so that perhaps you will be successful." (Q 3:130).

Context:

There are a number of disparate items in context here, including discussions on Jesus and the battle of Badr. The lack of engaging in Ribaa is associated with Taqwaa and "success". Q 3:134 describes those with Taqwaa, deserving of paradise, as those who "spend freely..restrain anger, pardons, who repent to God when they have wronged their own selves." 


Analysis:

This is directed towards people of faith (alladheena Aamanoo), rich folks who, prior to the revelation addressing this, engaged in Ribaa alongside their Non Muslim countrymen.  This verse, alongside Q 2:279, shows us that the job of Islam is not limited to theology and ritual. It is meant to be a means to remove oppression, tyranny, and ignorance that is harmful to society. 

The "money-lenders" are viewed as profiting from the misery of others, taking advantage of them, in order to make themselves richer. The Prophet-Messiah Jesus, upon whom be peace, is said to have actually turned over, violently, the money changers tables within the temple (Matt. 21:12).


To plant the seeds for destruction, and thereafter benefit from it, is clearly another form of Ribaa that is condemned within this Quranic verse. 


(3) "And they took Ribaa, though they were forbidden from it, consumed people's wealth in Baatil (ft.3), and We (Allah) have prepared for the Kaafireen a great punishment" (Q 4:161)


Context:

This is given in context of Jews who attempted to crucify Jesus, opposing his mission. Q 4:160 states that they "blocked many from the path of Allah". This would seem to suggest that they used their ill-gotten wealth to fund disinformation campaigns.


Analysis:

Jewish law allowed the charging of interest to Non Jews, but prohibited it when dealing with each other ( Deut.23:19, Leviticus 25:36). Interest was seen as taboo in Christian Europe (until relatively recently), thus, Jewish money-lenders were the ones that would issue loans needed by governments to wage wars, among other things. This-in part- was the reason that Christian Europeans viewed them with such hostility, often leading to violence and persecution. 

The religious or ethnic/racial identity of powerful forces, who engage in oppression and disinformation campaigns, is actually not that much of an issue. Good people and bad people can be found in every community. Indeed, the Qur'an, in the very next verse ( 4:162) makes it clear that the previous description does not describe the group in their entirety. The Qur'an is very careful not to stereotype. 

 

It states therein that there are Jews of knowledge and piety, who are rewarded by Allah. This is also found in Q 2:62 and Q 5:69.

(4)

" That which ye lay out for increase through the property of (other) people, will have no increase with Allah: But that which ye lay out for charity....it is those who will get a recompense multiplied."( Q 30:39, Yusuf Ali translation).

The word Ribaa appears in the original Arabic, as well as a present tense verbal form (liyarboo) which Yusuf Ali has translated as "increase". The context starts at verse 38, which speaks of the importance of charity.

 

Analysis:

We can go to verse 33 to 39, which speaks of man's dual nature of gratitude (when in need), and stingy (when armed with plenty), and God's overall provision. A greater sense of social responsibility is placed on people of faith, that their focus should be more upon Allah than it is for wealth.

 

Summary of above verses:

 

It is apparent that the religion of Islam seeks not only to free people from being slaves to heartless entities, it seeks to instill within its followers a sense of deep social responsibilities, particularly when they are blessed with wealth and power. 

 These verses seem to speak mainly on loan transactions, and shows that the mentality of the lender should not be of profit, but rather of humanitarian gesture. The lender certainly deserves his money back when the person in debt has it to return, however it should not be with the motivations of profit.

 

Modern life questions introduction

 

Since interest, at some level, is almost impossible to escape, a number of questions emerge. Our research of the writings of the scholars, as well as fatwa websites encompassing Muslims of various theological leanings, reveal that there are very different answers to the same queries. One example is that of obtaining a mortgage in order to own a house. Some scholars argue that it is fine, so long as it is only one house (arguing that housing is a necessity), therefore obtaining a second house, for profit, by securing a loan from a financial institution (the second home seemingly to either sell or rent out for profit) would be sinful. Others argue that, in fact, no mortgage is lawful, ever, that it is better to rent out an apartment for the remainder of one's life, than it would be to own one's home by securing a loan which would be paid back with interest.

 

While I will share some answers to queries of this nature, there are important observations that must be made first.

(a) In both a Western and Eastern context, Ribaa cannot be avoided unless we are willing to think outside of the box. I have long been an advocate of families and friends pulling their resources together to buy a house, all the parties having an agreement beforehand as to the home's use, maintenance and the like. In this way, ribaa could be avoided. Even from a worldly perspective, avoiding Ribaa also entails avoiding extra costs.

 

(b) The prohibition of alcohol, gambling, and intoxicants, by extension, forbids a number of other items associated with them, and those guidelines being in place goes a long way in having some financial stability, being able to make sound decisions.

 

(c)  Qur'an 17:26-31 gives financial guidelines. In essence, we are neither to be wasteful nor stingy.

(d) In seeking funds for a business investment, consider seeking out an individual or group who would be willing to invest in a partnership, where all parties can either earn profit or suffer loss. When such investments are made, it goes a long way in creating a healthy economy for masses of people, as well as encouraging the investors to act with intelligence, planning and the like. Seeking the same from a bank or other financial institution would result in that institution getting back their principle investment, as well as interest, regardless of the success or failure of the business venture.


(e) All of these have to be put together if Ribaa is to be eliminated. As mentioned in point (a), thinking outside the box. The Somali community in the Minneapolis area have done work in this regards, a summary of which can be found at https://thetransformseries.net/2019/07/22/bypassing-banks-disrupting-mortgages-with-somalis/ . Another initiative taken by four sisters, to eliminate credit and school debt totally $182,000 in just two years, https://www.simplemost.com/four-sisters-got-rid-182000-debt-just-two-years/. (ft.4)


Modern life questions: some answers

We invite the reader to keep in mind that not every answer applies to every reader, this article is designed to make us think about alternatives to how we generally handle these affairs.


School Loans

While foundational education is free in the United States, colleges and universities are not. Most students, even from high income families, obtain, at some point, loans to pay their tuition fees. If interest bearing loans can be avoided, all the better, however if this is not possible for an individual student, it seems there would be no choice but to seek out interest bearing loans from financial institutions. 


Mortgages/House loans

I think this depends on the unique situation of the buyer. Some people can easily save money, while others may not have access to that sort of income. It is without doubt that owning one's home is better than renting out, in that there is a stronger sense of security in the former. One argument is that mortgages are in fact lawful. They have always been seen as lawful in Islamic jurisprudence, minus the interest. Indeed, one argument I encountered that the "interest" labeled on a house purchase is actually not interest at all, but rather profit, which is allowed. One writer, Mahmoud Abu Saud(ft.5), cites Q 2:283 as evidence. After all, the value of a house can fluctuate, so a glaring injustice can emerge. 


In any case, it seems to me that if sufficient funds are not available for outright purchase, the buyer can seek out a loan from an institution, with the intention of paying it off in a timely manner. However, the buyer has to be informed of the risks involved in such a transaction, and God knows best!


Car Loans

It is my view that this should be the least difficult of affairs. In an American context, buying a car without interest is relatively easy. Inexpensive,used  vehicles are widely available, and even cars can be purchased without interest, if paid off in a timely manner.

 

Certainly, everyone's circumstances are unique. Those circumstances must be factored in before taking out a loan for a vehicle.  


Credit cards


 

Most credit cards will not incur any interest if the balances are paid off within thirty days. Therefore, if the holder is a responsible person, there is no problem in using them.

 

Concluding thoughts

 

The modern economic system is not Divine. It has its many drawbacks. As individuals, as communities, I encourage my readers to think outside of the box. Islam certainly has elements which, if applied in a healthy and wise fashion, could eliminate many of the pitfalls mankind is currently experiencing. However, wisdom, and an awareness of our realities on the ground, are needed. For some of us, it is Islamically valid to eat pork, because we are in famine, but for others, it is totally forbidden. We have to look at our own realities, in order to find the answer that fits.

 

Footnotes

(1) The translation was taken from Yusuf Ali, with the exception that I kept the original Arabic word Ribaa.  


(2) Sometimes Ribaa is employed as a means to bring forth enslavement, particularly in the international realm. A brief article explaining the International Monetary Fund (IMF) projects in these regards can be found at https://dailytimes.com.pk/280820/enslaved-by-debt/


(3) Baatil is a very rich and nuanced word. It can be false, weak, even ridiculous. In the Quranic verse cited, it carries the meaning of wealth being misused, misappropriated, spent to either "fool the masses" or to provide a false narrative.


(4) I wrote a brief article during the 99% movement's rise in 2011 which can be found https://shamsuddinwaheed.blogspot.com/2011/12/99-percent-movement-handwriting-on-wall.html


(5) The book is called Masaa-il Iqtisaadiyyah Mu'aasirah by Mahmoud Abu Saud ( Ohio, 1986, Zakat Research Foundation)





Saturday, June 5, 2021

An analysis of Kufr

 Note: The following videos are a recent recording of a discussion as to the identity and characteristics of the Kaafir as found in the Qur'an. In summary, it is our argument that the Qur'an, when critical of the Kuffar, is expressing criticism of the "Leaders of Kufr" (a-immat al kufr, Q 9:12). Folks who embody characteristics of ungratefulness, arrogance, and destruction. It is our contention further that the average Non Muslim is not referenced by that language.


 part one

 

Part one has the presentation, as well as some questions.

 

Part two  


Q and A session. 


Part three

Q and A session conclusion.

Sunday, May 30, 2021

Issac and Ishmael: Some thoughts

 The latest round of violence which has occurred in the Middle East has prompted much discussion on the origins of the tensions. There is a great deal of disinformation regarding both the contemporary problems, as well as their origins, deliberate and outright evil attempts to control the narrative, to brainwash the next generation of human beings to be in favor of a system that is inherently unjust.


One of the theories that is often cited, especially in the last two weeks, is that the "Middle East conflict" is simply an extension of an old family feud, a feud between two brothers, themselves, while having different mothers, bear the same father. Indeed, Islam itself is claimed by those who hold that view to be a creation born from that feud!



Abraham 

According to the scriptures, Abraham ("father of many nations") was blessed by God to received guidance, delivery from idol-worship, and was given a covenant. Broadly speaking, this is agreed upon by the adherents of Judaism, Christianity and Islam. Indeed, these faiths are referred to as the Abrahamic religions, as they see themselves as having their roots in  Abraham's experiences.

 

The Bible (Gen. 16:1-9) asserts that a wife of Abraham, by the name of Sarai (also known as Sarah) unable to give birth on her own, encouraged him to have a relationship with her "maidservant" (known as Hagar), conceive with her, so that the family line would go on. However, problems developed between the two women, causing the latter to leave.(#1)

 

The two sons from the Bible




Hagar gives birth to Ishmael, who is seen as the progenitor of the Arabs, whereas years later, Sarai gives birth to Isaac, viewed as the progenitor of the Hebrew group. 

 

The problems between their mothers were visited upon the sons, as the story goes. The Bible, while acknowledging that Hagar has not done anything wrong, nonetheless asserts  that Hagar was told that her son, who is the progenitor of the Arabs, would be "a wild donkey of a man".(Gen.16:12).

 

Isaac, although younger, is said to embody the covenant. Ishmael is disinherited from that. It is interesting that throughout the Bible, expressions such as "The Lord God of the house of Israel" and "The Lord God of Abraham, Issac and Jacob" are common.

 

The two sons from the Qur'an


 

The Qur'an does not entertain any problems between the two sons. They are both mentioned with respect (Q 6:84, 14:39-41, 2:136 and other places), and it is common practice to say "peace be upon him" when referencing both. 

 

There is never a disrespectful passage in the Qur'an about Issac, even though he is viewed as the progenitor of the Jews. Indeed, Isaac  is viewed as a recipient of Divine guidance.


It is important here to note that the Qur'an contrasts from the Biblical style in that it NEVER uses racist or nationalistic language. It refers to God as the "Caretaker of the universe" (Q 1:2), and never as being restricted or exclusively connected to Arabs.


Religious rhetoric has certainly been exploited throughout the "Middle East conflict". Arabs are routinely portrayed as savages, and antisemitism is a charge regularly made by the supporters of the state of Israel, as a means to disarm criticism. Indeed, the ghosts of the holocaust are routinely resurrected to accomplish this, even though the Arabs and Muslim world had no relation to the Nazi-led holocaust that occurred (in Christian Europe) during the days of the second world war. 


Evangelical figure John Hagee, in almost all of his speeches and writing, has exemplified this pattern, as well as stated in no uncertain terms that he expects a time in the near future when "Israel will own an control all of present-day Israel, including Jerusalem, Lebanon, The West Bank of Jordan, and most of Syria, Iraq and Saudi Arabia".(#2)


Such rhetoric cannot be ignored, especially when it is backed by financial and political drive. One need only conduct a google search to see the reach this figure and this trend has.


If there ever was conflict between Isaac and Ishmael, or between  Hagar and Sarah, that conflict is no excuse to perpetuate oppression. Moreover, in the spiritual realm, it is Islam, which has been conveyed via the Qur'an to Muhammad, which has stated clearly that blood ties has no bearing on one's ties to God. It is Islam which has clearly stated that respect and love be had not only for one son of Abraham, but the other one as well. 


This post has only been some brief thoughts, meant to convey that the Islamic position is actually very reasonable, for any who use reason, when it comes to issues surrounding the descendants of Abraham(#3).In conclusion, we pray "Glorified is Your Lord, the Lord of honor and glory, he is above what is wrongly attributed to him, peace be upon the messengers, and praise belongs to God, the caretaker of the universe." ( Q 37:180-182).

 

Endnotes

 (1) Robert Alter, in his Torah translation THE FIVE BOOKS OF MOSES ( New York, Norton& Company Limited, 2004) pg.78 uses the word "harassed" to describe Sarah's attitude towards Hagar.

 (2) This quotation is taken from John Hagee's book CAN AMERICA SURVIVE? 10 PROPHETIC SIGNS THAT WE ARE THE TERMINAL GENERATION ( New York, Howard Books, 2010) pg.109. 

(3) The following article has a thorough explanation of the Muslim understanding of issue such as the covenant, sacrifice, etc.. associated with Abraham. http://www.why-christians-convert-to-islam.com/nice201.htm


 






Saturday, May 15, 2021

Two new lectures

 As salaamu 'alaikum! Peace and blessings of God be upon you.


Below you will find two new lectures.  They can be accessed on Facebook, and does not require any log-in ID to listen to them.


Where do we go from here?

(Thursday, May 13, 2021 at Masjid Ibrahim, Las Vegas, Nevada)


This is a recording of the Eid prayer service, which commemorates the end of the month of Ramadan. The recording includes The Takbeer chant, salaat al 'eid (starts at 21:30) and the Khutbah (sermon), which starts at 28:00)


Eidul Fitr 2021 service

 

The Priorities of and within Revelation

 

(Friday, May 14th, 2021 at Masjid Ibrahim, Las Vegas, Nevada.)

This is a recording of Friday Khutbah, which argues mainly that the religion has priorities built therein, and that those priorities are what should be focused on. Lessons from Ramadan are also explored in this Khutbah. Khutbah starts at 2:50)

The Priorites of and within Revelation khutbah 

 

Tuesday, April 20, 2021

HEALING: UNIVERSAL PEACE FEDERATION PRESENTATION

 ( Note: the following is an edited version of my presentation and supplication at the United Peace Federation USA weekly session, on the theme of healing.)


The subject of healing is a topic that translates into different results, depending on the nature of the illness.

As a student of faith and the social sciences, I believe that the majority of the illnesses that we face are actually of the thinking type.

Therefore, our worldview must be correct and balanced, in order for healing to take place.

Prophet Muhammad as foundation for civilization revival

The Qur'an speaks of the necessity of correct & balanced worldview by pointing to Muhammad, the seal of the Prophets (peace be upon them), as a person who emerges amongst a people who had been unexposed to scriptural knowledge, yet that audience received, by Divine grace, those things. 


That foundation- scripture and wisdom (Q 62:2-4) became the foundation for a new civilization to emerge, leading to countless benefits, such as the great translation projects initiated by the Muslims, which revived the various Greek, Persian and Indian scientific and philosophical works previously lost or neglected. Translated into Arabic (starting in the   eight century ) , these works were subsequently the foundation for the European Renaissance. 

The foundation for right thinking can be summarized as faith, justice, and charity.


Also of interest is the Arabic word Imaan, translated as faith, is related to security and certainty. Faith is the best ground to stand upon both physically and mentally.

The prayer of Prophet Muhammad, peace be upon him, is relevant for our theme.

"O God, show us truth as truth, and give us the ability to follow it, and show us vanity as vanity, and give us the ability to abstain therefrom."



Monday, April 12, 2021

Lecture notes: Building Character in Islam

 

(Introduction: The following is an edited  version of a presentation recently given on the subject Character Building in Islam.)

Creation


The Qur'an uses the passive  verb Khuliqa ("He was created") in connection to humanity, in carrying certain seemingly negative built-in aspects, such as" anxiety/impatience" (Q  70:19),"haste" (Q 21:37) and twice as "weak" (Q 4:28, 30:54).


In Arabic grammar, the presence of a passive verb would also require that the one who carried out the verb (faa'il) goes unmentioned. The doer would be assumed, or simply be unknown. Q 30:54 does not fit the above pattern, but rather the past tense verb, with the doer mentioned ("God is the one who created you all with some weakness.").


Some words of interest for this subject which stem from the same root include Akhlaaq ("character" or "manners") and "Akhlaq" ("Most appropriate" "Most natural"). 

The four seemingly negative tendencies mentioned above, "created" in us by God, are items that all of us have to deal with, and it is our dealing with those things which actually benefits us, as individuals as well as a species. Our dealing with those characteristics builds us up, it is on the job training, to allow us to do our job as stewards on the earth better

There are general behavioral codes which are globally accepted, i.e. don't kill, don't steal, etc, but those are external manifestations, yet the above-mentioned Quranic verses are speaking to internal conditions.


Ramadan and Character building



The month of Ramadan is the perfect opportunity to faithful people to engage in character building. Some examples of this are summarized below:

* Anxiety/impatience (Haloo'a). Listening to Quranic recitation, reading the text during the fasting period, helps to sooth anxiety.

*Hastiness. The desire for immediate satisfaction, as opposed to delayed gratification, is addressed by the discipline building of fasting, of holding back from the satisfaction of hunger and needs during the daylight hours of the month. 


* Weakness, be it physical or mental, is addressed through exercise, diet, and conscientious behavior. We often emphasis the Quranic prohibitions of gambling and alcohol. Those items are clearly forbidden in Islam, and is agreed upon in the Muslim community. There are other addictions which are worth asking about, such as tobacco, sugar, pornography, salt, and food addictions. Indeed, there are even those of us who are unable to function without a mobile phone!

Obviously the Qur'an and Sunnah don't directly speak on those items, the benefit vs.harms aspects are widely discussed, and on the above items Muslims reach different conclusions. 

We are not, for the purpose of this presentation, addressing their legal status in Islam, we are only saying that the Ramadan experience forces us to evaluate those items in our lives, to examine questions such as figuring out what is positive for us, and what is toxic for us, in light of Divine guidance.


The Prophet Muhammad (peace be upon him) is reported to have said that he has come to perfect morals. He does this by teaching "Scripture and Wisdom" (Q 62:2), which, when integrated into the mind and hearts of believers, gives them the tools needed for the perfections of morals.



Monday, March 29, 2021

The Relationship between the Bible and The Qur'an (parts one and two)

 Peace and blessings to you all,


Below is a lecture on various aspects of the scriptures. Part one is the lecture, part two is the Q and A session.


Both videos have timestamps, and comments are welcome.


https://www.youtube.com/watch?v=Jnzt4ldANn0&t=66s

 

Part two 



Monday, March 22, 2021

Conception of Salaat 'alan Nabi in light of the Qur'an and Sunnah

 Introduction

 

 One of the practices universally observed in Muslim culture is- when referencing Prophet Muhammad, to recite statements such as Sall Allahu 'alayhi wa sallam after his name. Similarly, neglect of reciting this term can be viewed as disrespectful by some observers. The practice is called by various names worldwide, such as Salaat 'alan Nabi, Durood Sharif, salaat wa salaam,  and even salawaat.


Several questions emerge as a result of this practice, among them being : (1) Does the religion require this to be recited frequently, or simply on occasion?  ( 2) Does this practice elevate Prophet Muhammad to an object of worship ? (3) Is there a distinction being created for him-in contradistinction to the other Prophets? 

While this article does not seek to answer those questions, it does seek-by analysis of the Islamic texts, to provide an understanding of the foundations behind the practice, and take away a deeper cognition of the texts themselves.


Salaat 'Alan Nabi in the Qur'an

 A solitary Quranic text forms the strongest evidence for the practice. The verse itself is often recited as a prelude to Salaat 'alan nabi itself, as well as Mawlid events, poems, and supplications. The text reads

اِنَّ اللّٰہَ وَ مَلٰٓئِکَتَہٗ یُصَلُّوۡنَ عَلَی النَّبِیِّ ؕ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا صَلُّوۡا عَلَیۡہِ وَ سَلِّمُوۡا تَسۡلِیۡمًا

"Indeed, Allah and His angels Yusalloona upon the Prophet. People of faith, do salaah on him, and give obedient submission" (Q 33:56)

The verb yusallona is typically translated as "send blessings". However, contextual understanding is very important. This Soorah, Al Ahzab - as a whole- discusses issues related to conflict, as well as domestic  issues, and inspirational material. When read in context, especially in considering the term "Indeed Allah and His angels", it becomes apparent that Yusalloona means that God, through the agency of his angels, give the Prophet what he needs for success, and that the believers are told to do the same thing, i.e. to give their support, be it morally, physically, financially, to the Prophet, in order that the cause he is standing upon is successful.


It is worth noting here that the same Soorah has the same sentiment, with the same wording, as applied to believers. "It is He (God) who  is conveying upon you the meeting of your needs (yusalli 'alaikum), and the angels (are involved in this process), in order to remove you from darkness to light, and God is merciful to people of faith." ( Q 33:43).

 ہُوَ الَّذِیۡ یُصَلِّیۡ عَلَیۡکُمۡ وَ مَلٰٓئِکَتُہٗ لِیُخۡرِجَکُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ؕ وَ کَانَ بِالۡمُؤۡمِنِیۡنَ رَحِیۡمًا

 


Salaat 'alan Nabi in the hadeeth literature

There are a number of reports in the hadeeth literature that place emphasis on reciting salaat 'alaa Nabi, one of them saying that for every time it is done, Allah will send ten blessings on that person. (saheeh Muslim, Sunan Abu Dawud). These reports have varying degrees of authenticity, but nonetheless has always been acted upon, in particular in the final sitting posture in prayers.


The general wording is as follows:



(1) "O Allah, send upon (salli 'ala) Muhammad the necessities, and upon the followers of Muhammad, as you did upon Abraham, and the followers of Abraham, Indeed, You are praiseworthy, glorious."


(2) "O Allah, give blessings upon (Baarik 'ala) Muhammad, and upon the followers of Muhammad as you did give blessings to Abraham and the followers of Abraham, Indeed, You are praiseworthy, glorious." 

 

What is interesting is that in the hadeeth literature, we find that the Prophet himself, upon whom be peace, used the same phraseology in connection to other people:

 

" 'Abdullah b. Abi Awfaa related that whenever a people would bring their charity (sadaqatihim) to the Prophet, he would say "O Allah, send upon the people of so and so their necessities (Allahumma salli 'ala Aal Fulaan)." 

The same report says the Prophet would make the same invocation- the one traditionally made by Muslims on his behalf- for the behalf of specific individuals when they gave their charities (Saheeh Al Bukhari and Muslim )

 

Do Muslims worship   the Prophet?

Some critics assert that the practice of Salaat 'alan Nabi constitutes worship of the Prophet. They further assert this because the term Sall Allahu 'alayhi wa sallam has been translated by some as "prayers and peace be upon him".

 

The term Salaat is used for prayer, as in the prayers Muslims do on a daily basis. However, I hope it has been seen that the term, as thousands of other terms in every language, do not always the same meaning every time. One laughable critic has claimed that Islam teaches that "God prays to Muhammad", citing the expression Sall Allahu 'alayhi wa sallam as evidence. 

 

Other important points

(1) The Muslims generally have agreement of the necessity of doing Salaat 'alan nabi inside the prayers, in the final sitting position. The first part, in Arabic Allahumma Salli 'ala Muhammadin wa 'alaa  aali Muhammad.. is viewed as necessary, whereas the second part, wherein Baaraka is mentioned, is deemed as, at best, a Sunnah

(2) There is an important distinction between the two parts of the supplication given in the "Salaat 'alan Nabi in the hadeeth literature" section above. The first part shows us a prayer for the necessities, the tools for success, be met, and that the Qur'an and hadeeth both use it in that sense, whereas the second one is for extras, for those things that, while unneeded for survival, enhances one's life and general happiness.

(3) There are narrations, including above, which speak of both aspects being extended not only to the Prophet, but to his followers (Aal Muhammad). This shows that even in worship, one has positive desires for others, as well as that we seek Divine help for the cause that the Prophet represented. After all, the Prophet is dead, and receives his rewards from his Lord, Allah Almighty. So "Muhammad" inside the sitting posture of prayer represents advocating or praying for the cause the Prophet stood for!


(4) The Shiites apply the term Aal Muhammad to the Prophet's family. This is a different understanding of a linguistic point, which should not be a point in polemics. 


Conclusion

There are many concepts in religion which take on a cultural dimension, and while this is not a problem, it is good to examine, with as much open-mindedness as possible, the sources of these concepts, to see the original intent behind them.

Salaat 'alan Nabi is clearly used in the Qur'an as an exhortation to physically, morally, and financially, to the believers, to assist the Prophet, to support him in his cause.

We believe the Prophet did also ask for a verbal supplication be made for him in prayers. However, the hadeeth literature is clear that he would do the same supplication, in the same wordings (Qaala: Allahumma salli 'ala 'alayh.) for people who would come to him.

We certainly are not advocating changing the practice of reciting Sall Allahu 'alayhi wa sallam (or expressions of a similar import) after the Prophet's name, we are simply stating, in light of the Qur'an and Hadeeth literature, that the Quranic verse which serves as the primary textual support for this- that verse (Q 33:56) has a deeper message than usually imagined.





 

Saturday, March 6, 2021

Relationships from an Islamic perspective

 This very important topic is smothered in cultural and personal assumptions, thus, below, you will find two recent lectures on this issue. For full context, they should be watched in order.



Taqwaa and Relationships: Salaat Al Jumu'ah Khutbah.

Note: Khutbah (sermon) begins at 2:50.

Click here

 

Healthy Relationships in light of the Qur'an and Sunnah

 Click here

Note: presentation begins at 2:53



Wednesday, January 27, 2021

The Impact of Islam in Las Vegas: Submission in Sin City

For most, Las Vegas would seem to be the last place one would expect to find any religious interests, let alone the religion of Islam. This is where The Strip is famously located, as well as casinos. The Nightlife, with all its trappings, is what most think of when they hear about this city.


Yet, Islam is here! Muslims of all persuasions are present here. Although relatively small (an estimated 15,000 according to a local Imam), the Islamic religion is having an impact. While I cannot speak for other religious groups, or even other Muslim organizations locally, I can say with certainty that Islam is changing lives here, and for the better. This is a statement beyond affirmation of religious truths, but based on personal involvement and interactions, in the course of my duties at the mosque.


A summary of what attracts people to Islam in Las Vegas 

[1] Religious foundational clarity: The concept of Tauheed ( Recognizing that God is one and alone in deserving worship), devoid of confusing ideas present in other religious expressions.

(2) Discipline: I have heard this from a great many people here. The structure involved in daily prayers, fasting in the month of Ramadan, as well as the drive to beat the monsters of drug and gambling addictions. 


(3) Unique experiences: Some have had miraculous experiences, such as dreams and visions, which has led them to accept Islam. 


(4) Positive interactions with Muslims.


What does Masjid Ibrahim do to support this development?

We have made support to new Muslims, and the wider community in general, top priority. Some of our activities are listed below

(1) Friday prayer services.



(2) Weekly lessons from the Prophetic Hadeeth/Seerah.

(3) Islam 101, which focuses on the details of faith and practice.

(4) Sunday school for children.


(5) Spiritual rectification (Tazkiyatun Nafs) sessions.

(6) Monthly food distribution to the homeless.


(7) Personal and couples counseling.


(8) Communal and political involvement.


(9) Interfaith activities. 

A press article on the impact of the mosque is found at this link. Click here


How can you support Masjid Ibrahim?

Monthly pledges are best. Donations to the mosque are tax deductible, and certainly will be put to good use. We suggest a minimum monthly pledge of $100.  If sixty five people committed themselves to this amount, to be paid in a timely fashion, that would be sufficient for our needs.


Donations can be made at our secure website click here as well as onsite at our Kiosk and donation boxes. Checks and money orders can be made out to the following address

Masjid Ibrahim

3788 North Jones Blvd.

Las Vegas, Nevada 89108

702-395-7013.


Above you will find some images of mosque activities. Please note that some of the photos predate the COVID-19 restrictions, and that Masjid Ibrahim strictly enforces the Health guidelines, such as social distancing and mask-wearing.