Simple and easy study methods

 Introduction:

The necessity for learning is a universally accepted reality. Be it walking, talking, planting seeds, growing crops. grammar, mathematics and more, we are in a constant state of information increase, almost until the last moments of life itself.  

While it is true that there are innate abilities and interests that are unique to each individual, and that learning disabilities, social conditions, and mental health conditions can have an impact on educational goals, there are simple and easy ways to develop effective skills to retain, understand, and be successful in accomplishing such needs.

Below you will find some tips which I have utilized, which have benefited me greatly. The steps below have been divided into individual scenarios.

(1) In school (High school, university, or other)

In such an environment, classes are taken within certain time frames, with rules and methods often unique to the institution or the teacher(s). In a broad sense, it is important to have time disciplines, avoiding distractions (that are readily available today via mobile phones, internet etc), adequate sleep, income, diet, and even good peers. 

Some subjects we have to study are actually not interesting nor relevant to our goals, but if they are required courses (and unable to switch to more pertinent classes), they must be tackled. Lectures, reading, taking notes, asking questions from instructors, all are necessary steps. 

While families should take steps to make the above easier to accomplish, it is incumbent on the student to create the environment most conducive to their own circumstances. Going to the library or park to study. Have notebooks(ft.1) dedicated to particular subjects/classes. If the subject under study is linguistic or scientific, as much immersion as possible is necessary. Living in a country where the language is spoken, study of literature, music, and the like. Attaining assistance from those capable people is also necessary.

(2) Individual study

This may be classified under informal study, in which there are no outside pressures, such as tests, deadlines, and the like are present. This could also be applicable (particularly to the elderly) in learning how to navigate the technology of the modern era. 

A great deal of patience and discipline is required here, and depending on which subject, it can be relatively simple. A person can simply have instructions in a conspicuous spot that explains how to use the computer or to enroll in automatic bill pay. That could be sufficient.

However, for more complex topics, some more work would be required. Much of the advice from paragraph #1 above is applicable, but keep in mind that if no (physical) teacher is present, self-teaching a subject can result in internalizing incorrect information, because no one was there to give a correction, especially in language arts. 

It is for this reason that (depending on which area of study) a teacher is highly recommended, even in self-teaching. The teacher does not always have to be an actual academic, but rather sufficient enough to assist one's growth in the subject. That teacher does not need to think on behalf of the student. 

There are countless institutes in operation today on every subject imaginable, even outside of academia. The internet, and particularly in a post-COVID era, has seen the emergence of mass online learning, via ZOOM and other such platforms. While this is very useful, it is still the view of this writer that whenever possible, interactions with those giving us academic assistance should be done in person, rather than in a virtual realm. 

(3) Scriptural study

For Muslims, the Qur'an is the words of God, conveyed to the Prophet Muhammad. The word Qur'an itself carries the meaning of recitation, or that which is to be repeatedly read. The title is very appropriate when we consider the role it plays in the Islamic life. It is the central source of religious guidance, used in legal and cultural roles. 

Thus, we have to divide this discussion into (a) Memorization/Recitation (Hifz/Qira'aat) and (b) Understanding in a religious/academic role (tafheem/tafseer)(ft.#2)

(a) The Qur'an is the core text recited in daily prayers. Thus, all practicing Muslims memorize some portions (ft.3). If the goal is to memorize selected portions for prayers, this can be done via a teacher, repeated listening to the mosque Imam recitation during communal worship (ft.#4), as well as YOUTUBE videos, CDs while driving, cleaning, etc. The mind can retain such texts just as we retain song lyrics. If the goal is to memorize the entire text, this- in my opinion- requires a teacher, discipline, time and patience. It can take years to accomplish. 

For memorization of a particular text (such as Ayatul Kursiyy, 2:255 for example), after one or two of the daily prayers, play a recording of it, and after learning it, use it inside of your prayers. Indeed, rotate various Quranic passages for usage in daily prayers (ft.5)

(b) Understanding the Qur'an: The Qur'an was given slowly to the Prophet Muhammad, Sall Allahu 'alayhi wa sallam, therefore, we must also expect that it won't reveal its treasures overnight. While teachers are useful in conveying information on it, we should take heed that it is also a text which God himself teaches (Q 55:2). While I do consult tafaseer (Quranic commentaries) in seeking to understand texts, my methods can be summarized as follows: Notebooks, in which texts, commentaries, reflections, questions are all noted down and studied. Consultation of the original Arabic text, as well as linguistic resources(ft.5). For a more exhaustive presentation on this, see This link as well as this lecture

Bible study

While I do not claim expertise in Biblical studies, I do study it, and generally follow the development of Biblical Hermeneutics as a religious and cultural field. I have found that writing notes in the back pages, highlighting passages, and notebooks have been very useful. There are also a number of Jewish and Christian scholars whose reflections are very deep in these regards. 

My personal library contains almost all of the English translations and commentaries on the market, and have benefited greatly from all of them, despite my theological differences (ft.#6). Thus, I won't make any recommendations on a particular Bible translation or version. 

General tips

(1) Use physical books for study when possible. Studying via e-books, audiobooks, PDF files, etc does not result in retaining the information nor in easier accessibility than physical books and notebooks.

(2) Don't be afraid to ask or acknowledge weaknesses in a particular subject.

(3) Review your written materials, as well as any lecture videos, recordings, etc., on a regular basis.

(4) Try using (or at least discussing) new information, it will help in retaining and understanding the information.

(5) Have a strong social network, particularly in spiritual affairs or religious studies.

(6) Avoid distractions during study time.

Footnotes

(1) Notebooks should be big enough to note texts, questions and the like. I suggest employing various color pens and highlighters in order to access information later. This can be done on a laptop computer as well; however, I do not suggest a phone, tablet or I-PAD for these purposes.

(2) Tafheem means "understanding" while Tafseer means "explanation", the latter being the term employed for Quranic hermeneutical literature. All the Muslim sects have produced contributions to the tafseer genre, (much of which is not available in English), yet it is my view that Tafheem is a better term, because ultimately these all represent human efforts to grasp the Divine message, and as humans we are subject to human limitations. 

(3) After Al-Faatihah, the most memorized passages include chapters 112-114, because of their brevity and content, very useful for prayers. It is our suggestion that personal favorite Quranic passages be studied, memorized and used in prayers, as this has been another method for retaining knowledge. The "verse of God's light" (Q 24:35), or texts which speak of Divine mercy and the like are recommendations. 

(4) The Friday prayers (Salaat al Jumu'ah) is the most obvious example, but also the fajr, maghrib and 'ishaa prayers, because in the first two standing postures of those prayers, the Quranic recitation is done aloud. (Jahri). Praying in a mosque or a communal setting during those times will allow for absorbing and memorizing texts, and eventually to employ the same texts for yourself. 

(5) There are a number of works from the classical periods of Muslim history which looks at the Qur'an from a linguistic perspective mainly, such as Tafseer Al-Kashshaaf  (whose author died in 1143). Resources such as Lane's Lexicon are ideal for Quranic studies (and indeed, all English translations refer to LL). However, even though LL is in English, knowledge of Arabic language is still necessary in order to access its contents. Indeed, the Qur'an itself cannot be accessed from a truly deep position without Arabic language. There are some dictionaries on the market, whose focus is on Quranic vocabulary, yet even those works have limitations. For English readers interested in a mostly linguistic approach to the Qur'an would do well to read The Message of the Qur'an, the translation and commentary by Muhammad Asad. That work relies heavily on Tafseer Al-Kashshaaf. 

(6) While we have highlighted commonalities between the Bible and Qur'an in the following lecture at this link we have also shown significant differences and the reasons for that here

 

Standing upon Correct Deen

[ Note: The following is an edited version of the Friday Khutbah 11/4/16 at Toledo Masjid Al-Islam. The opening Hamd has been omitted.]

"So stand your entire being to correct Deen, the holistic nature that God has placed in humanity. [Let there be] No altering of Divine creation, that is the standard Deen , but most people don't know." [Q 30:30]فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

All the words in this short ayah deserve examination, such as the command "Aqim" ["Stand"] and the term Wajhak [literally 'your face', bur explained here as 'your entire being'], however, a brief explanation before reaching our core subject is -simply- to stand for the correct deen with your entire being. This is firstly directed towards Muhammad The Prophet   صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم       .

This verse tells us the characteristics of correct deen "The holistic nature that God has placed in humanity." Muhammad- upon whom be peace and blessings- is being directed towards that which is realistic, holistic, healthy pattern of thinking and acting. This is called Fitrah.


Prophet Muhammad صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم is being directed towards this by Allah ['Azza wa Jall] because the society around him was in a state of darkness. That era is called the days of ignorance or the age of ignorance [Ayyam ul Jaahiliyyah or 'Asr al Jaahiliyyah] for a reason. That era's title is not an exaggeration. We are not simply making reference to the worship of false gods. Rather, Arabia before Islam influenced them had little value to female children. They practiced female infanticide. The social order was so steeped in tribal thinking that a stray camel entering the domain  of another group led to decades of warfare.

In a sense, all of God's prophets and messengers faced these sorts of things within their environment. So Allah summons Prophet Muhammad, who actually personifies a universal summons [because he is the only universal messenger] to abandon that baggage which holds him back, and which holds his society [and humanity in general] back!


No altering of Divine Creation

Allah has allowed differences to exist as a means to keep life interesting and vibrant, yet he has placed limitations on how far those differences can go. A Black Man and a White Woman can produce beautiful children together, however a man cannot mate with a microphone!

All rational people can see the benefit of caring for the poor and underprivileged and all rational people can view murder, theft and its like as wrong. This is what the Qur'an calls Standard Deen [deen ul Qayyim]. This is also deen ul fitrah. A framework for a healthy, vibrant and sound mind, body, soul and society.

Islam or submission to God is to penetrate all areas of existence. This is not to occur by force, contrary to the views of many pundits, because force is contrary to all the previously mentioned positive states!

Muslim responsibility

We have to ask ourselves if we are upon the standard, correct deen. We have to ask ourselves if we can better or how can we better align to the Qur'an and Sunnah.

We pray to be of those who better respond to the call of Allah and his messenger, as this is a call that gives meaning and purpose to life [Q 8:24].


But most people don't know

The verse reads "...That is standard Deen, but most people don't know." [Q 30:30]. In the same Soorah, we read:

Allah's promise, Allah does not fail in his promise, but most people don't know. They know the outer shell of life [Dhaahiran min al hayaat ad dunya], and about 'Al-Akhirah', they are heedless." [Q 30:6-7].وَعْدَ اللَّهِ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
 يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ

Having access to Allah's Qur'an and access to the knowledge of how the Prophet's message transformed the hearts and minds of his society should be sufficient as a basis to ourselves become transformed, to become better, to discard the thinking and mentality of the days of ignorance!


We recently shared what distinguished Muhammad the genuine Prophet from Musaylima the false claimant by looking at the letters exchanged between the two [ see https://www.youtube.com/watch?v=_f_MjGQ6_XI] .

Musaylima appealed, as we learn from the letters, only to the strands of ignorance, jealousy and desire, whereas Muhammad -Sall Allahu 'alayhi wa sallam- appealed only to Allah.

Prophet Muhammad calls us to Allah, to Deenul Fitrah, so we pray to be on that path, following light rather than groping around in darkness.

Qur'an: serious business for believers and a challenge to those who reject [part two] Q 11:13-20

[ Note: The following is a continuation of some reflections on the eleventh chapter of the Qur'an, beginning here from verse 13 and ending with 20. For part one see http://shamsuddinwaheed.blogspot.com/2016/09/quran-serious-business-for-believers.html]

[Q 11:13] As previously noted, the nature of the Qur'an is so sublime that none can match it or overtake it. There have been attempts ever since the Quranic revelation came to answer its challenges but all have failed to gain any traction. Indeed, the Quranic revelation is the foundation upon which Arabic language sciences formed and flourished. One Arabic Christian poet write:

" I drank from the Nile [river] water, the Shaykh of rivers, it is comparable to tasting the water of Paradise [Maa al Kawthar], a river blessed since ancient times that is [still] sweet, however, it is not comparable to the water of my country." [Eliya Abu al Maadi] [Ft.#1]

The language and style of the poet's composition is clearly Quranic, but also it's motifs. Al Kawthar is a chapter title of the Qur'an, and the traditions say that it is the name of a pond in Paradise, that Prophet Muhammad himself offers such drink from it, that those who drink it will never be thirsty again.[ft.2]

In any case, here- as elsewhere- the Qur'an confidently proclaims that if the opponents can produce something like it [in order to prove that Qur'an is not from Allah], go ahead and try.

In recent years there has been a couple of attempts to answer the Quranic challenge by missionaries. They published a particular book, in Arabic, however they have attempted to market it in the Non Arabic speaking Muslim world.

Why have they done that? Because there is obviously a language gap which they try to take advantage of. However even then, the work, called Al Kitaab al Furqaan, is rightly and widely seen as a foolish production which takes some Islamic  sentences , mixes it up with insulting insinuations and awkwardly composed arguments.[ft.3]

The Qur'an, sent to an illiterate society, memorized and recited daily by millions, stands the tests of time.

[14-15] They have challenged the Qur'an because they seek worldly benefit. In another ayah, we read of such people when Allah says "Do you make your wealth by lying about it?" [Q 56:79]. Their challenge will take them no where.

[16] Except, of course, Hell.

[17] Qur'an is serious business. It is not a game. It is a guidance for those with Taqwaaa, and to play with it is to invite trouble.

[18-20] Those who play with the Qur'an and with the Divine message are not the average Joe-Blow walking down the street. Rather, they are the powers that be, forces that have financial and political interests.

It is important to note that when the Qur'an uses terms such as Kufr, they are synonymous with oppression, the usurpation of the rights of others, with having a destructive mindset.




Conclusion

The historical accounts, the morals, and the emphatic aspects of the Qur'an need to be examined, particularly in today's world. The Quranic discourse needs to be a force of influence, calling us to God and to being able to properly identify what is wholesome and what is it's opposite.

Don't take our word for it. Have a look at it for yourself. Think about what you read, and do so deeply. This Book only benefits those who have a healthy or a sincere mindset. It is for the hard worker, not the intellectually lazy.

[Ft.1] The Arabic text of this quotation is given here.

و شربت ما ء النيل شيخ الانهر فكانني قد ذقت ماء الكوثر نهر .تبارك من قديم العصر عذب ، و ولكن لا كماء بلادي ( ايليا ابو الماضي )



[Ft.2] For more on Soorat al Kawthar, see http://shamsuddinwaheed.blogspot.com/2008/04/al-kauthar-legacy-of-prophet_03.html [Al Kauthar: Legacy of the Prophet].

[3] The Furqaan work was allegedly written by two anonymous writers and 'translated' by Anis Shoroosh. The latter, a Christian of Palestinian extraction, has for many years engaged in polemics with Muslims, the most famous examples being his debates with the late Ahmed Deedat and Dr. Shabbir Ally of Canada. In recent years he has lost credibility in Evangelical circles, least of all due to an arrest for fraud and arson in Florida in 2008.




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How to learn: forming a learning methodology on important subjects

In a world where technology is ever-evolving and becoming more accessible to the masses, we find that opinions, teachings, beliefs and perspectives on countless subjects are reaching more and more audiences. This can be both a blessing and a curse, in the sense that while information is available at almost no financial cost, the variety of contents can bring forth confusion and lead to greater problems. In this regards, I am reminded of the Prophetic prayer, which the Messenger of Allah used to say at least twice daily, a portion of which reads "O Allah, I seek from you useful knowledge." [Allahumma innee as-alooka 'Ilmaan Naafi'aan].  

Another issue which exists, both inside and outside of academia, is the method of learning. How we attain our knowledge, from what avenues, and of course what we do with it. Self-learning can be an enriching exercise, but in some respects it can also be damaging, largely depending on what the subject is. So, while learning how to cook by personal experiment, reading recipes online and the like usually results in the learner developing his own tastes and preferences, with language it can be very damaging. One rather comical example is a British blogger, a Non Muslim, who constantly posts on Islam. His YOUTUBE account has thousands of followers, each video having hundreds of comments, in which he will speak on obscure and complicated subjects such as "Is the Qur'an created?" and urge any Muslim listeners to revive the Mu'tazilite positions [Ft.#1], he will argue that the Qur'an "actually" says such and such. He does these videos from his bedroom, in which you will see on his bookshelf books such as Muhammad Asad's translation [The Message of the Qur'an] and A manual of Hadith, a collection of Prophetic narrations compiled and explained by the prolific writer Maulana Muhammad Ali, he will even curse at Muslims for not understanding their faith, yet he himself cannot even pronounce the word Hadeeth [ft.2]! Reading a couple of books does not make the reader an expert on the subject, ready to teach.


Forming a learning style [Example: Language]

I think this depends largely on the subject one is attempting to know, and on what you want to gain out of it. If we are speaking about language, I am of the view that language cannot be self-taught, even with the best books and the aid of computer programs. Language[s] are to be learned from others, both inside and outside the classroom. Language is a subject one learns by immersion in the places where it is spoken, by asking and learning from one's mistakes. Television and cultural expressions such as music and poetry, classical literature, are all very useful in this regards too, but the main thing is to learn from other human beings who themselves are qualified to convey the information. Both inside and outside the lecture hall, recording the words and the explanations are helpful, as well as having notebooks ready to write down information. Retaining that information by reading, writing, speaking, in that language will keep the knowledge relevant.


What about religious texts?

Obviously, for Muslims the most important religious text is the Qur'an. It is seen as God's own words, sent down slowly to the Prophet Muhammad, Sall Allahu 'alayhi wa sallam. The fact that it came slowly to him, over a period of twenty-three years, should be an evidence that we should likewise, take it slowly. The Qur'an's best explanation is the text itself, often the answer to a query is found in another spot in the text. It should also be read in a regular way, recited inside and outside of prayer. It's reading, for the serious reader, should be done as an act of worship but can also be done as a means for research, which would require taking notes, having access to an index, and, at minimum, knowing how to read Arabic. The last clause is important for these main reasons [1] To recite the Qur'an in prayer, in the way it was revealed. [2] Translations don't do justice to the depth, power and rhythm of the original Arabic text [3] Knowing at least how to read will open the doorway to using other tools that would be useful in attaining Quranic knowledge such as Arabic dictionaries, lexicons, and books of  classical Quranic commentary [Tafseer], which are written obviously in Arabic. I recommend having notebooks that are dedicated only to the Qur'an, to write down observations and quotes, and to also have, if necessary, written down therein any useful observations you find on the text from outside sources [Hadeeth literature, history, language, etc.].

This method could also be useful with non Islamic texts such as the Bible as well as the Hadeeth literature within the Islamic tradition. All of this takes patience, faith, an open mind, and discarding a fast food approach. It's a good idea to take classes regularly on texts of the Qur'an and hadeeth, even if the teacher is not from your sect, so long as you find him qualified at the least. Attending study circles [Halaqaat] with others, praying and fasting are useful too. I have found that reading Qur'an while fasting increases my perception of what the text is saying [ft.#3]. Don't be afraid to ask questions. Asking is even an act of worship.[Ft.#4]

Practical advice

If we are talking about language or faith, or just about any academic subject, some helpful tips include.

[1] Using any opportunity to learn on the subject. Listening to lectures, Qur'an recitation, etc..while driving for example. [2] Finding a quiet place to study without distraction. Libraries, parks, even the mosque outside of prayer time. [3] When studying, do not allow distractions, even if that means turning off the Cell phone or computer or television. [4] For the Qur'an, remember to seek Allah's protection from Satanic influences before reading[Ft.5] and to have Wudoo. [ft.6]

I hope these words have been useful, and welcome any discussion.

Footnotes

[1] The Mu'tazilites were a trend that emerged in Iraq during the 6th century. Largely seen as rationalists, they took much from the methods of Greek and Roman Philosophers in their approach to religion. It is they who first opened as an issue about the Qur'an being "created". They also rejected some Hadeeths which they felt could not be explained in a rational basis, such as the narrations on 'punishment in the grave' [ Adhaab Al Qabr] or the second coming of Jesus.   Gaining government support, under the Caliph Al Ma'mun [d. 833] they held official position and even started an inquisition against Sunni Muslim scholarship. However, they eventually died out, although it is true that even within Sunni traditional scholarship there was levels of acceptance of the works of some leading Mu'tazilite scholars, such as the famed Mufassir Abul qasim Zamakshiri. For more, see http://en.wikipedia.org/wiki/Mu%27tazila#History.

[2] This is why this writer transliterates as "Hadeeth" rather than "Hadith". The latter, for some readers, influences an incorrect pronunciation, while the former cannot be mistaken by anyone.

[3] The Qur'an itself hints at the connection between its study and fasting. See Q  2: 183-186.

[4] The Qur'an says "So ask the people of knowledge if you don't know" [ Q 16:42 and 21:7].

[5] The Qur'an itself says to say this prayer before reading it [16:98], in order for us to not have a reading based on our prejudices, but rather on what Allah wants us to gain.

[6] It is true that there is neither a Quranic verse or narration in the hadeeth literature which says that one should have Wudoo' before reading the Qur'an, nonetheless it is something agreed upon [Jamhoor] by the four schools of Sunni Islamic jurisprudence, a ruling which makes sense to this writer because it is an act of respect for the text.

Qur'anic Arabic sessions and lectures: May 16, 17 Saginaw, Michigan

The continuity of God's message

All people, regardless of religious label, are guilty of holding the idea of exclusivity when it comes to their faith. Even if their practice is nonexistent, they would feel that their religious label is above those of other people, and become greatly disturbed when a family member leaves the faith and enters another one. One rather bizarre example of this can be found in an example related to me by a Muslim sister. Upon her acceptance of Islam, the sister's aunt became upset, and even struck her in the head with a Bible. Obviously, the Aunt had forgotten the various teachings in the book [aka the weapon] she yielded about forgiveness and mercy, this emotional reaction has little to do with religious sincerity, but rather family honor, embarrassment, and amazement that the Muslim sister had enough faith in God and the faith she has adopted to actually take steps to change her life from the prior manner in which she had been living.

This is not to say Muslims don't have these tendencies as well, indeed, these traits can be found among all people. The reason, in my view, is that we don't want to acknowledge that God's guidance is not restricted to "our own". The following Biblical verse is often cited to dissuade acceptance or even investigation of faiths other than the Christian sects.

John 14:6

Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father but through Me. "

Certainly this verse has been variously interpreted among Christians, but even accepting it at face-value, it does not negate God's message being continued and perfected by other teachers, Prophets and Messengers from Almighty God. If we accept one legitimate messenger of God, then we must accept them all. As Jesus was sent by God [that much can be accepted by Christians and Muslims alike], then the Biblical statement[if it's an authentic statement of Jesus] would still show the truth of our assertion above. Common sense should also come into play, if we believe in God, and accept him as the creator of the universe, of all peoples in our world, how can we say that God has favored one group of people over another, that he is un willing to send revelation, or communication, if you will, to figures other than those among the Jewish tribes in Palestine? That would indeed be senseless, especially in a world which, at that time, contained nations and peoples isolated from each other.

The Qur'an: the universal gospel

An honest reading of the Judeo-Christian texts and traditions show that its focus is mainly the Jewish people. The Old Testament, accepted by Jews and Christians as God-inspired, is mainly a collection of semi-historical narrative of varying accuracy. It does not seem to even allow the possibility of God giving spiritual guidance and assistance to those outside th Jewish people. While Monotheism [known as the 'Shema' to Jews and 'Tauheed' to Muslims] is certainly an important theme in the O.T., it still restricts God, whom they acknowledge as the creator of all nations, as a tribal or national deity!

The Qur'an, on the other hand, has from the earliest texts revealed acknowledged that God has sent guidance, in the form of messengers, Prophets and scriptures, to people everywhere. It has made acceptance of all messengers a fundamental principle, using very strong language regarding those whose acceptance is limited to one or two personalities.

Those who deny Allah and his messengers and [those who ] wish to separate Allah from his messengers, saying 'We believe in some but reject others', [those who] wish to take a course midway. Truthfully, they are Rejectors [of God] [Kaaferoon]....to those who believe in Allah and his messengers, and do not make any differences between anyone of the messengers, We [Allah] shall give their [due] rewards. Allah is forgiving, merciful [Q 4"150-152]

The above Quranic verse goes to the core of Kufr. That core is using religion as a national or cultural label, or viewing God as always being on their side. They don't want to be on God's side! This is not what God wants, and such behavior displays an actual rejection of God, their proclamation as believers is shown to be utterly hypocritical.

Muslim polemics often involve attempting to 'prove' that the Prophet Muhammad, upon whom be peace, is mentioned or predicted in the Bible. Numerous books and tracts have been produced expounding on this point. While, as a Muslim, I do believe much of these assertions to be accurate, it should not be necessary to prove it through these means. I hate to say it, but sometimes Christians have a point when they ask us the motive for our usage of Biblical texts while rejecting the bulk of it as inauthentic. Instead of focusing on the similarities between Moses and Muhammad, or explaining that the 'spirit of truth' [John 16:13] refers to him, we should convey the message itself. That message is that of a pure and uncorrupted monotheism, one that serves as a clarification and a correction of prior assertions as to the reality of God, his messengers, and the Divine message. For example, the Old Testament actually has a narration in which God wrestled with Jacob, in human form, and lost [Gen. 32:25]. We should be asking 'How can God loose? More importantly, does it make sense for the Creator of the entire universe to be engaged in a wrestling match, in human form, in the first place'?

The answers are all there, in the Qur'an! It asserts that God does not take human form, that God is a force that has neither beginning nor end, that God is dignified and Noble, and that God is the nourisher of all. [ft.1]

To have respect for God means to see his laws, his creation, in a much broader light. It means examining the message rather than scrutinizing the messenger! It means following what is right and true, regardless of the source. It means placing God as the uppermost priority in our lives, and by that we will receive blessings and support that is unimaginable.

Footnote

[1] This issue has been dealt with in great detail in the Book The language of revelation. To obtain this volume, email waheed79@yahoo.com.