Human excellence

The above title is taken from a theme of a program which I was invited to address last winter. The organizers had in mind a multi-religious, multi-ethnic response to issues facing the urban centers such as drug use, street violence, the message to the youth to stay in school, etc....

The program itself was nice, and attracted mainly young people, Non-Muslims as well as a few Muslim activists. Although it took place in the wintertime {Feb. 2008}, nonetheless I wanted to share some of my thoughts on the issue of 'human excellence'. I would appreciate any feedback.

It seems to me that the word 'excellence' has different meanings to different people. Too many of us have been fooled into thinking that having a stereo system is the meaning and goal of life. We have seen too many times people who are willing to waste their lives and the lives of others, including their loved ones, in the pursuit of transitory things by committing robbery, selling drugs, prostitution, and so forth.


Because of the vagueness of the theme name, I have opted to address human dignity. This is more to my understanding of the intent of the organizers. In the end, dignity is not in material things, or in the 'party life'. It is in the single mother, who despite hardships, continues to support her family. She does so without help or complaint. She elevates herself and her family through hard work, patience and consistency. She becomes an example to others, even if she does not wish this.


Education is very important, it is very difficult to operate in this world today without it. I am not just talking about formal education, but also self-education and consistent improvement. Take every oppurtunity to learn something, take advantage of the Libraries, read more. For an inspirational example, read the autobiography of Malcolm X.


There was much more that I told the audience, and occasionally I made Biblical and Quranic references. I am interested in knowing the readers views; how can we become better? What more can we do about the problems in the urban centers? What does dignity imply to you>

Quranic abrogation: an examination of Naskh

Known as 'Naskh' ' in Arabic, this refers to the idea that one Quranic verse has been "canceled" for another, or, oddly enough, by AHadeeth [sayings attributed to the Prophet]. It is said that while the abrogated texts remain a part of the Qur'an and are even recited during prayers, the application thereof, or deriving knowledge or applicable information therefrom is inappropriate. It is our hope to examine briefly, but succinctly, this idea, its implications in our understanding and application of the Islamic faith, and whether this concept has a solid foundation.

We do not seek to create Fitnah [ft.1] for the Muslims, nor do we seek to simply engage in intellectual gymnastics, but rather my intention is to instigate conversations among students of religion, to share and to learn perspectives, and hopefully cause people to at least think about their positions. This is a very important position to take as people dedicated to religion and its understanding. We also hope to show that Islam is a religion of deep spirituality and a source for logic and truth, a light that stands on its own.

Qur'an: the last revelation

As a matter of undisputed principle, it is accepted by all Muslims that the Qur'an is the word of God, conveyed in a complete and uncorrupted manner to the Prophet Muhammad over a twenty-three year period of his life. It is also accepted that there will be no other scripture after it, that it serves as a correction and a clarification for the many ideas societies hold about God, prophets, scriptures, etc..! Unlike the rhetoric of other religious traditions, the Qur'an is a scripture for all mankind, and is not limited to a particular race, nation or tribe. [ft.2]

Among its many titles, we have the name Al-Furqaan, meaning a criterion for judging the right from the wrong [Q 25:1]. It is therefore clear that the nature of the Qur'an is that of clarity and direct guidance, and yet we assert that it contains verses that had to be "canceled", that in some manner God Almighty changes his mind? Does that not make God seem unreliable? Indeed, the idea that the last revelation contains texts that had to be removed or simply not taken into consideration any longer puts a dent in the fundamental Islamic teachings as to the Quranic purity and role, leaving Islam itself more open to attack. [ft.3]

Evolution, not abrogation

Examples usually given of abrogation in practical action are apparently evolutionary steps in the early Muslim community. Even today, using the example of cigarette smoking, when a person wants to stop, it is generally impossible to stop 'cold turkey'. Many use medicine or nicotine patches to gradually release the body from the addiction, the need, to smoke. Allah used the same sort of method. It had been revealed in the Qur'an that, when it comes to alcohol, a person should not "approach prayer while drunk" [Q 4:43]. Now, the Muslims were offering daily prayers, and usually in a communal setting {Jamaa'ah]. In addition to the mandatory prayers, most offered voluntary devotions as well, so, we ask, when would the observant Muslim have much time to become drunk? Once the habit was gradually out of the Muslims' system, then comes the verse[Q 5:93] which says that alcohol [as well as gambling] is a vice that is completely forbidden to Muslims.

Such evolution is very different from the idea of abrogation.

Basis for abrogation

This concept has been mainly extrapolated from two Quranic texts. It will be seen that these interpretations are in fact unsupported by the texts themselves.

What We [Allah] cancel of 'Ayaaat' or made forgotten, We replace it with something better than it, or at least similar. Do you not know that truly, Allah is powerful over everything? { Q 2:106}.

The word 'Ayaaat' used in the above text, means "signs". Throughout the Qur'an, this word is used for a variety of meanings, and is not limited to the Quranic verses [see 30:21, for example].

In this verse, the meaning is apparently this; the situation or circumstances that God allows a person or community to encounter are in constant change. The message is that in what ever occurs to us, be it the gain or loss of a job, spouse, etc...God allowed it to happen, to have faith and patience, as God is in charge. This is also seems to be the implication in 16:101.

The context of this passage continues to illustrate this important lesson clearly.

Do you not know that truly, to Allah belongs the dominion of the Heavens and the Earth, and that besides him you have no protector, nor anyone to grant victory? {Q 2:107]

The second passage usually referred to as the basis for Quranic abrogation is the following:

We [Allah] will relate to you [knowledge], so do not forget, except what Allah wills. Surely, he knows what the apparent and the hidden. { Q 87:6-7]

These two verses appear in a Chapter that contains only nineteen verses. The entire Soorah speaks of God's power insofar as having created the world and all it contains, providing the tools needed by humans to reach their full potential, both physically [vv.4-5] and spiritually [vv.8-18]. Nothing in the texts here suggests that Quranic verses are 'forgotten'. {ft.4}

Concluding thoughts

Without doubt, everything contained in the Qur'an has a usage, whether it be a command to obey, a prohibition to avoid, or of historical or inspirational purposes. It is the ultimate guide, and the most reliable source of information.

The priorities of Allah, as outlined in the Qur'an, are extremely broad, more so than usually imagined.

We can understand the development of the idea of Naskh in the following manner; commentators were perplexed in understanding seemingly contradictory verses, especially in matters relating to legal issues. Add to that the various practices that are labeled as practices of the Prophet and the first generations of Muslims, and much confusion would naturally arise. Values that are timeless end up being ignored for verses of a limited application. For example, many are of the view that Q 8:61, which commands Muslims to remain in a peaceful setting with those who maintain a similar stance, has been replaced with 9:73, which reads as follows

O Prophet, fight against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination [Q 9:73, Saheeh International translation]

By ignoring 8:61 in light of the above verse, which was clearly of a limited scope, given to the Prophet at a time of great upheaval, when he was under constant attack from his foes, a foundation for constant conflict is created. This is not the intent of the verse, or any verse of the Qur'an. The Book speaks to realities, and while sometimes those realities are not pretty, it is also acknowledged that all is not equal, various societies and peoples face different situations. Texts such as 9:73 were cited by Jihadi groups in Egypt as justification for launching attacks on Christian Coptic civilians, Western tourists and "lapsed" Muslims in the early 1990's.

Another issue to consider is our unwillingness to accept the 'other'. This is perhaps a natural tendency, but not one that is supported by the words of Allah. Look at 2:62 as the perfect example. It, along with 5:69, actually names some Non-Muslim religious groups as being rewarded by God for their faith and deeds. These verses are said by the defenders of abrogation to have been canceled by Q 3:85 [ and other texts, such as 5:3], or are said to refer to nations prior to Muhammad's time. [ft.5-6]

Thus, the Qur'an is more open and factual than we like to acknowledge. It does not play into our prejudices and fears. It speaks the truth, consistently, and we should be thankful for that. It deserves more of our attention and research.

Footnotes

[1] The author has conducted extensive research on the Quranic usage of Fitnah, and has been published in the form of a series of appendixes in The language of revelation. To obtain this volume, which comes with two cds, email the author at waheed79@yahoo.com.

[2] An example of religious language that is exclusive to one group of people can be found in the fact that the Bible consistently uses phrases such as "The God of Abraham, Issac and Jacob, the God of our fathers.." [Acts 3:13]

[3] In a debate with the late Ahmad Deedat, a Christian opponent used abrogation as a reason for dismissing the validity of Islam. The title of this debate was "Crucifixion or Crucifiction". It is still widely available.

[4] Also of interest is Muhammad Asad's interpretation of Soorah 87, in which he argues that the verses here refer to accumulated human knowledge being forgotten in light of greater and more useful information. See his The message of the Qur'an [pp. 946-947 Dar Al-Andalus, Gibraltar].

[5] It is amazing that 2:62 is seen as abrogated, when the verse starts with "Inna" [Certainly]. With such a strong phrase, which actually affects the sentence in Arabic grammar [Ism Inna wa khawaatihaa], it should be very clear that Allah does not mean for this statement to simply vanish!

[6] This verse has been explained in great detail in our "Deen in the presence of God". See http://islaminviewforum.com/index.php?showtopic=343

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.

Al-Qur'an: a liberal scripture?

Introduction

It is often imagined that Islam is a religion of extremism, rigidity and inflexible traditions. This picture of Islam is promoted in an effective manner by the mainstream media, and it is perhaps a Western misunderstanding of the many obligations that Muslims are indeed to fulfill, such as daily prayers, dietary restrictions, dress code and the like. Such actions stand out as unique and sometimes strange in a Western, secular-minded society that has succeeded in restricting religion, to a great extent, to Church services and personal theological convictions.

Perhaps taking the bait, many of us Muslims have bought the media's assessment as the correct one, indeed becoming extremely rigid in our approach. Of course, this is not really the right way at all, even from the point of view of the Ahadeeth. The Prophet Muhammad, upon whom be God's blessings and peace, is said to have always taken the path of moderation, of choosing the easier of any two choices 1. Examples of this rigid approach include a story I read about four years ago in a Muslim publication, discussing a similar theme, about a Muslim who actually, upon believing that music is Haraam [unlawful], would place cotton in his ears to avoid hearing elevator music 2!

Other, more well-known examples, include the very strict rules that governed the lives of Afghani women under the Taleban rule.

The Balanced community

The Qur'an teaches that Muslims are to constitute a middle nation, or a community of balance [2:143], one that is neither too far-right nor to the extreme left. Extremism, in any fashion, has been criticized by Allah himself. The practice of not marrying and living as a monk, we are told, was not ordained by God[ Q 57:27], thus was an unnecessary innovation, that does more harm than good. To have a balanced religion, it is necessary to approach it from a holistic sense. To have balance, one must examine one's one needs, realistic needs, be it personal or societal, by obtaining real knowledge of the religious texts, of the message of Allah as given in his final book, the Qur'an. Ignoring the current physical realities in pursuit of the idealistic may be commendable, but in the end a disservice. A good example of this is Interest. It is clearly unlawful, from the Islamic point of view [Q 2;275 and many other verses], yet, we live in a society where we need our loans, our mortgages, car notes etc..

As a balanced community, our scholars, Imams, leaders need to get together and offer alternatives, affordable ones, to the community. Alhamdulillah, there is indeed such efforts taking place, but perhaps the average Muslim living in the USA or Europe may not see the results anytime soon. But in the meantime we need to bite the bullet and attempt to take the lesser of two evils when we can.

A Balanced ideology

The Qur'an, the scripture revealed to the Prophet Muhammad over fourteen centuries ago, provides the essential doctrines that Muslims are to hold. Anything else appearing outside the Qur'an may be correct [or incorrect], but with Quranic beliefs, we can never go wrong. If the teachings given in the Qur'an are accepted by a person, then they are Muslims that deserve our recognition. Look at the following example:

The Messenger[Muhammad] believes in what hath been revealed to him from his Lord, as do the believers.. Each one (of them) believes in God, , His angels, His books, and His messengers. "We make no distinction (they say) between one and another of His apostles. [2:285]

Other Quranic examples of what Muslims are to accept theologically are given in 2:1-5 and 2:177. The actions that display this belief system are also given throughout the Qur'an, examples include 23:1-11, 17:23-39 and 98:5.


Qur'an, a source for liberalism?

A thought has been occurring to me, which has been difficult to express in words. I have realized that whenever a Muslim scholar, leader or activist [or just about any body] attempts to focus on the Qur'an for their guidance, more so that any other source, other Muslims will dismiss that person as a "liberal" or "Modernistic". This has made me wonder aloud if indeed the Qur'an teaches "liberalism" or "modern values"?

It is certainly true that these titles are vague in themselves, but nonetheless they seem to be legitimate queries. It does seem to me that while the Qur'an is very clear on certain issues, especially those of theology, it is deliberately silent on others. For example, in terms of governing, there is only one Quranic guideline , that of consultive and representative bodies Shuraa Baynahum, Qur'an, 42:38.If these bodies are set up, then by the Quranic viewpoint they are legitimate. In this regard, Iran, which is a republic, as well as Saudi Arabia, ruled by monarchy, have compelling claims to legitimacy under Islamic law [and indeed, both make this claim], despite their obvious differences in style of governing.

Allah has not forgotten to place something in the Qur'an at all. It is clear that God intends for humans to use our minds and creative genius, our collective gifts, to solve our own problems and create our own unique styles to deal with our lives, here, the example of government. "Democracy" itself is practiced differently, as between Western examples and that of Japan 3.


In other words, by not placing certain information or guidelines in the Qur'an, God wants us to use our own Ijtihaad. If we as humans [looking at a broad view] or as Muslims [looking at a focused perspective and interest] come to different conclusions and styles, this is still acceptable to God, and should be acceptable to each other. God has given humans varying colors, languages, cultures and mindsets, so we may learn from each other, copy each other if need be, so there is no basis for Muslims to dismiss other Muslims for disagreements on small issues as "innovators" "disbelievers" etc...! There is little "dogmatism" within Islam, either in its theology or its practice.

That does not mean that there are no guidelines at all. We are to accept God as one and alone, Muhammad as God's messenger and final Prophet, and offer our prayers in the way prescribed through Muhammad, etc..but in general, we have little "absolutes" within Islam.

The Qur'an acts as a constitution, a basis for theological belief and worldly practice, and all other sources. Ahadeeth, Fiqh, Seerah, Tareekh, etc. serve only as commentary and helpful aids in following the constitution that is the Qur'an. Nothing can be equal to the words of God Almighty.

Returning to the main theme, it indeed seems the Qur'an, fourteen centuries ago, taught what we now see as "modern values", freedom of religion,racial equality, the promotion of morals for the protection of society, are all Quranic principles. Of course, that does not mean that the Western values and Islamic teachings are in complete agreement, as Alcohol and gambling, for example,are forbidden to Muslims 4 .


Conclusion

The Qur'an is a book that deserves more of our attention. It contains much more than we give it credit for. It should not just decorate our homes and be on our lips at prayer time, weddings and funerals. It should be constantly read and pondered upon.

It is our hope that our non-Muslim reader would take the opportunity to investigate these claims, and if they are found to be true, to join the one billion strong Muslim community and fully gain from the word of God. But even if the reader disagrees, it cannot be argued that the Islamic principles, propagated in the Qur'an before Western political philosophers grabbed a hold of them, shines forth in influence nonetheless, that its light outshines all other lights, by its own sheer power [Qur'an, 9:33].

Footnotes

1. Sahih Al-Bukhari, Kitaab al-adab 73:147.

2. There are many traditions attributed to the Prophet which speak negatively about music. That is another issue altogether, beyond the scope of this post. We simply illustrated the example to show an extreme response.

3. See http://www.crf-usa.org/election_central/japan_democracy.htm

4. In Muslim lands, Non-Muslims have always had access to alcohol and whatever else they wanted, but for Muslims, such is clearly not allowed.

West/East dichotomy present in Cairo Hyatt controversy?

The recent decision by the owner of the Grand Hyatt hotel in Cairo, a hotel which enjoys five-star status, to cease immediately the sale of alcohol has infuriated many, the bogeyman of Saudi "radicalism" in an otherwise "moderate" Egyptian Muslim society has been invoked, seemingly by both Muslim and Non-Muslim commentators. What has been even more disturbing is that some of the responses to this decision has brought to light many of the illogical fallacies and outright racist and ethnocentric views that are held by many whenever it comes to Muslims, Islam, and specifically the desire to live in accordance to certain values of religious origin. Our prior article about Polygamy emphasized the hypocrisy of seizing children allegedly from Polygamous unions, while at the same time having no problems with the "hook-up" culture that leaves far more problems, social, emotional, STDS, burden on the American taxpayer's etc..

First, I should clarify that I have no problem with a Non-Muslim wanting to consume alcohol. This is their business. Many strands of Christian practice use Wine in their religious ceremonies to represent the blood of Christ, whom they believe died for mankind's sins. I am not in a position, especially in such a post as this, to address the legitimacy or lack of it with regards to their tradition. That is the job of their scholars and intellectuals. As a Muslims, I must remember what the Qur'an has taught in its own declaration of religious freedom when it has asserted that "There is no compulsion in religion..'' [Q 2:256]. Therefore, I cannot force my own religious choice on a reluctant population.

That being said, it should also be acknowledged that when in someone else's house, the wishes of the owner should be respected. If I ask my visitors to remove their shoes when they come to my house, then out of respect the visitors should. They should not even ask me for an explanation. They will do so because I have asked them to. The owner of the hotel, a Muslim, operating in a Muslim-majority nation, has decided to ban alcohol from his place of business. He chooses not to have that as part of his business. He should be commended for this action, as so many of us are driven by financial considerations alone, unwilling to act upon our better selves, the part of our soul that pushes us to what is right.


An example of the thinking pattern that I take very strong exception to is the following quote. I found it to be very racist and arrogant. I ask the reader if this makes sense to you:

"But critics say just as Muslims expect to be served Halal food on international flights, they should be prepared to respect the desires of their Western guests." [ http://news.bbc.co.uk/2/hi/middle_east/7415495.stm]

I have been on international flights in the Muslim world many times, as well as in other regions. I have never asked for Halal meat. On flights in Muslim areas, it only makes sense that the airline would have available Halal meat, but to compare that to alcohol? Besides, if a Muslim does not wish to consume Non-Halal meat, he or she can easily eat fruits or seafood, etc.. that is available on the flight. Moreover, do "Western guests" consider Halal meats to be immoral? To be against their religious values? The Qur'an has clearly stated that alcohol is a distraction from spiritual pursuits, that it is harmful, and that it is actually a tool of Satan to bring forth inappropriate behavior [ Q 2:219, 5:90-91].

To compare Halal foods to alcohol is to also bring into question drugs such as crack cocaine, etc...! Should I serve my guests these simply because they may like it? Should I have such available in my home? It would be foolish for me to do this, because it is against my own values, the laws of my state and nation, and would bring many more problems to my doorstep. In other words, it is best for my own interests to keep these items at distance. That is exactly what the Cairo Hyatt has done.

The argument that it would harm the Egyptian tourist industry also seems illogical to me. Egypt is one big museum, with artifacts from many culture and civilizations. The reader already accepts this as an axiomatic truth. I need not provide evidence for this. Can not the tourist, if they really want alcohol, either wait for their trip to conclude or find their desired drink outside their hotel?

I wonder aloud here, in this brief post, if the Egyptians cited in the BBC article as having concerns about this recent move by the Cairo Hyatt have internalized a view that their values, influenced by Islam, are antiquated and useless, while those of fun-loving tourists are "civilized" and "modern"? I also wonder if the Non-Muslims on the international scene see themselves as the ultimate judges of what is right and wrong, if they have adopted, knowingly or otherwise, a paternalistic attitude towards the "third world"?

In any case, what has been shown is that even in business, there has to be morals, ethics, and standing for one's conscious, even if it hurts politically or financially. This does not naturally equate confrontation or conflict, but nonetheless it is my honest view that the owner, Sheikh 'Abdul 'Aziz Ibrahim bin Ibrahim, should be congratulated by all people of conscious, Muslim and non-Muslim. He should be seen as an example of standing up for what is right and true.
I also recommend reading this perspective http://modernmuslimwoman.com/2008/05/cairo-hyatt-no-longer-sells-alcoholthis.html

Polygamy and Societal norms

The nation and perhaps the entire world have been paying attention to the recent raid on a compound belonging to the Fundamentalist Church of Latter day Saints [FLDS] in El Dolado, Texas. It has been said that sexual abuse of children, forced marriages and assault was taking place on the property.

As the days continue to unfold, so do the details of the circumstances surrounding the initial investigation, the raid on FLDS property and the subsequent action of taking hundreds of children into state custody, the accusations continue to fly. One which sticks out in my mind is that children were "indoctrinated" to accept marriage. For more, see the following link, [url] http://news.yahoo.com/s/ap/20080418/ap_on_re_us/polygamist_retreat[/url].

Do not all parents "indoctrinate" their children? I found the wording of that very arrogant and condescending. In any case, it has now been said that the initial investigation was the result of a prank, a bad joke, on the part of a FLDS detractor [ see [url]http://www.washingtonpost.com/wp-dyn/content/article/2008/04/23/AR2008042303551.html?hpid=sec-religion[/url]]

Nonetheless, the beliefs, dress, and moral code of the followers of this Mormon breakaway faction are very odd to mainstream American culture, the most striking is their practice of polygamous marriage. Those who enter into polygamy have traditionally been seen as sexual deviants, acting contrary to Biblical norms. In the days of early Mormonism, polygamy, better described as Polygany, was seen as a command from God. Persecution from both society as well as the government forced the movement to abandon it in 1890 [see [url]http://www.religioustolerance.org/lds_poly.htm[/url]]. This was not universally accepted among Mormons, leading to schisms, the FDLS being just one of many such examples.

In any case, I find it very strange that while Homosexuality is acceptable and legal, persons with multiple sexual partners [married or otherwise] cannot face any legal consequences for their actions or lifestyle choice, individuals seeking marriage, of their own free will, are roundly condemned and prosecuted to the fullest extent of the law.

We venture to call this Evident Hypocrisy! We are asking here, why the hypocrisy? Please explain why polygamy is wrong, and yet homosexuality is not? Why is polygamy immoral and contrary to state law, when plural relationships, usually without marriage, or simply "playing the field" are acceptable, without fear of government interference?

Sometimes it is asserted that Polygamous relationships place an unfair burden on state and national resources.However, would not any other relationship, with its consequent children, also place the same burdens? It seems to me that such reasoning is untenable, an excuse to simply attack what is different, something which presents a totally different set of values and morals, in many cases exposing our own inadequacies as a nation and society.



Polygamy in Islam


In Pre-Islamic Arabia, a variety of marriages and relationships were seen as acceptable, including polygamy. However, an unlimited polygamy was practiced. The Qur'an limits the number of wives a man is allowed to take to four, and what is most interesting about this is that the Qur'an itself links polygamy to social welfare.

And if you are fearful that you cannot be just with orphans, then marry women of your choice, two, three or four. And if you fear the inability to be just [again], then one woman ..that is the most suitable in preventing you from being unjust.

[Qur'an 4:3]


The Muslim community, under the leadership of Muhammad ,were under much pressure, as men had been falling in battle, leaving behind widows and children with no means of support. This was a solution to several problems,but the main one addressed is that of social welfare. Any religion that does not give guidance for practical situations of like nature does not deserve much attention. In the above cited Quranic text, it appears that it is suggested that instead of guardians being appointed to manage the inheritance [if any] of the family, the guardian himself, or someone willing to take on this role, should unite with that family, take on the responsibilities and struggles together, as a means of overcoming pressure, but also to build a cohesive family, a large body that will be there for mutual support financially, spiritually, and so forth.


This has little to do with sexual adventure. The Qur'an is presenting an alternative family system, with limitations of course. It should also be noted that rulers and leaders often took on wives from other nations/tribes/families etc.. as a means to build traditional relationships and solidify alliances. This is apparent in the figure of Solomon, whom the Bible says had as many as 700 wives[ 1 Kings 11:3]. The Prophet Muhammad himself had similar reasons in mind, as we see that he also married several widows.



Conclusion


Polygamy is not for everyone, indeed it is not recommended for those financially or emotionally incapable of handling such responsibilities. In any case, as an institution it does not deserve the sort of bad press it has received and continues to receive.

If it is to be practiced, it should be for the correct motivations, and not simply for "adventure". Marriage, whether in polygamy or not, should never be rushed into. We suggest following the advice of Muhammad himself, which is to pray [salaat al -Istikhaarah] and then seek advice from people [Ft.1]
.

This was by no means a comprehensive look at Polygamy, but nonetheless we pray that this has caused you to at least consider the choice of others and not look at it with contempt. I am also interested in the views of those who have experience in polygamy, from any religion, in order to have a productive and meaningful discussion.


Footnotes

[#1] Al Qahtaani, Sa'eed, Fortification of the Muslim through remembrance and supplication from the Qur'aan and Sunnah, pp. 105-108 [Jeddah, Saudi Arabia, Dar al Khair, 1996 edition]

Al-Kauthar: Legacy of the Prophet

"Surely We [Allah] have given you [O Muhammad] 'Al-Kauthar'. So, pray to your Lord and sacrifice. Surely, the one who is hateful to you [O Muhammad] will have no legacy" [Qur'an 108:1-3]

This rather short Surah was given to the Prophet Muhammad [Peace be upon him] during a great personal tragedy. His sons had been dying, and to add insult to injury, the Mushrikeen were celebrating these tragedies, themselves holding the view that with no male heirs, the message of Muhammad would simply die out. Details of these incidents are widely available. {Ft.1}

The title and key phrase to this surah is "Al Kauthar". This name has been variously interpreted, among the ideas is the widely accepted notion that Al Kauthar is the name of a body of water, a pond, Divinely promised in this Surah to the Prophet himself. Many traditions have entered the Hadeeth literature, both Sunni and Shi'i collections, and thereafter the books of Tafseer [Quranic commentary] that have elaborated upon the nature of this pond, the events that will take place in Paradise, and a variety of other tales. {Ft.2}

Even if we accept such tales to be correct, we are still overlooking some important details surrounding the text, its implications for the future of the Muslim community, and the power of the revelation itself.

What is Al-Kauthar?

The name 'Al-Kauthar' comes from the root Ka-tha-ra, meaning "much" or "plenty", translated by 'Abdullah Yusuf 'Ali as "the abundance" . It is said to have been revealed in Makkah, in the early part of Muhammad's mission, when he [The Prophet] was still under immense pressure from his foes, living in the midst of constant danger. Despite these disadvantages, the messenger of God is told, in essence, that he has been granted a perpetual and continuous gift of heritage- in the form of the Quranic revelation itself.

In another Surah, Muhammad is reminded of his humble origins, the blessings given to him, and that as a result, he is to be more steadfast in his dedication to the Divine will.

"Did he [Allah] not find you [O Muhammad] an orphan, then give you shelter, found you misled, then gave you guidance, found you in want, and enriched you?...And testify to the blessings of your Lord." [Qur'an 93:6-8, 11].

This is another reminder of Al-Kauthar given to the Prophet. Under normal circumstances, a person from such humble origins would live and die a forgotten person to history, however, the reality is that the text given to him, the Qur'an, is perhaps the most widely read, studied and memorized book in the world, and it is also quite clear that Muhammad is the most beloved character among mankind. He may have lost his sons to illness, but indeed his legacy has not been lost to the one billion strong Muslims worldwide, to the people who automatically say Sall-Allahu 'Alayhi wa sallam after repeating his name {ft.3}, to the people whose emotions are stirred to action when his name and character are maligned, as in the recent cartoon scandals.

In short, Muhammad the man was given a multitude of blessings in the form of the Qur'an itself, and Muhammad as God's final Prophet was consequently never forgotten, becoming a source of blessing and guidance for all humanity. {ft.4}

"Have We [Allah] not opened for you your chest, removed from you your burden, which placed strain on your back, and elevated for you your reputation [and standing]..?" [Qur'an 94:1-4]

Results of Al-Kauthar

We have a saying in the United States "to him whom much is given, much is expected". This expression is very applicable and related to the Prophet, his followers, and is, in short, the message of Surah Al-Kauthar.

"So, pray to your Lord and sacrifice. Surely, the one hateful to you [O Muhammad] will have no legacy" [Q 108:2-3]

The above verse begins with a particle of consequence["fa"], showing that devotion to spiritual growth, to the betterment of society , is only natural, after encountering the profound blessings of Allah, Subhaanahu wa Ta'aalaa. The actions of reflecting faith and blessings will be lasting, perhaps beyond the limits of our own thinking and imagination.

"{God swears} By the time. Truly, humans are in consistent loss. Except those who believe, perform righteous deeds, and enjoin to one another [the pursuit of] truth and patience" [Q 103:1-3]. A very clear example of this is given in the following Hadeeth:

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When a man dies, his deeds come to an end except for three things: Sadaqah Jariyah (ceaseless charity); a knowledge which is beneficial, or a virtuous decendant who prays for him (for the deceased)'' [Muslim].

The last verse of this profound Surah "Surely the one hateful to you [O Muhammad] will have no legacy" shows both the limited thinking of the Prophet's foes, as well as their fate. While they are willing to celebrate his personal tragedies, and inflict harm to him whenever possible themselves, they are shown to have arrogated to themselves a sense of importance and power. Yet, despite that, we are also shown that they were themselves insecure and quite jealous. They feel that Muhammad must be destroyed, at any cost. Many opponents of Islam are leading figures in other religious communities, and while a fear of losing followers to another religion is very normal and expected, what should not be expected is lying, slander and intentional misrepresentation of the Prophet's character, the propagation of falsehoods about the Qur'an itself, about Islam itself, from religious figures, despite the fact that their own religious texts finds such actions to be reprehensible. {ft.5}

In a personal sense, this verse has given a correct account of the fate of Muhammad's foes. Arabs in that time valued sons above all else, for it is the sons who would carry on the family line, and the philosophy [if any] of their fathers. Despite Muhammad's personal losses, his ideological heirs are countless, while there is none who claim to be associated with the line or legacy of Abu Jahl, Abu Lahab, and the other opponents.

Conclusion

This Surah, although very short, is also comprehensive in its approach and message. It is our humble view that this Surah should be displayed in Muslim Mosques and homes, in the places where prayer is observed, so that we are always reminded of the message. We would be reminded to always have the priorities in proper view, that to follow Muhammad is to worship God alone, and translate our faith into actions, for the sake of our own personal offspring, for the sake of the world. Our legacy, if we have that frame of thinking, will also last throughout time.


Footnotes

[1] Haykal, Muhammad Husayn The life of Muhammad, pp. 68-69 [Indiana, Plainfield, American trust publications, 1995 printing].

[2]Khan, Muhammad Muhsin Summarized Sahih Al-Bukhari, pp. 875-876 [Riyadh, Saudi Arabia, Darus-salam publications, 1994 ].

[3] This phrase is usually rendered as "peace and blessings of God be upon him". AS of late, the translation "Prayers and peace be on him" has become increasingly popular. While this is a linguistically correct rendering, it is not the preference of the author, as it gives the mistaken notion that Muslims are to pray to the Prophet. This phrase actually has the sense of asking security, assistance, and protection to Muhammad, as well as his followers. For more information, obtain our lecture "The remembrance of Allah is the greatest" [CD] , in which the Quranic verses and Ahadeeth relating to this are examined. To obtain, e-mail

waheed79@yahoo.com

[4] See the Qur'an 21:107 and 7:158. Also see our entry in the work entitled The language of revelation[pp. 220-221 'Muhammad'] as well as pp. 216-218 ['Abraham']. For more information, e-mail waheed79@yahoo.com

[5] One good example of how lying is frowned upon in religion is in the following Biblical reference."Keep falsehood and lies far from me, give me neither poverty nor riches, but give me only my daily bread...Do not slander a servant to his master, or he will curse you, and you will pay for it." [Proverbs, 30:8, 10, NIV study Bible, Grand Rapids, Michigan, Zondervan, 2002.