بسم الله الرحمن الرحيم

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Jun 24 Transforming Your Reality Jun 17 A History of Muslim Americans’ Political Engagement Jun 17 My Brother is Gay: Navigating the Intersection of Religion and Family An interview with Imam Wesley Lebron Jun 10 Islam and the Romans: Early Muslim-Byzantine Interaction May 20 Reclaiming the Sunnah of Adoption and Foster Care: An Interview with Basmah Salam Apr 29 National Poetry Month: An Ode to Faith, Visibility, and the Conversations We Don’t Forget Apr 15 Beyond Ramadan: Taking Its Lessons Farther  Apr 15 The Power of Saying No: A Reflection on Boundaries

Tag: Divine

  • Una Nueva Traduccion del Sagrado Coran al Idioma Espanol

    Una Nueva Traduccion del Sagrado Coran al Idioma Espanol

    Se despertó en mí el interés de hacer una traducción del Sagrado Corán que se preocupara me-nos por parecer árabe o por intentar imitar la calidad literaria del texto original, y estuviera pen-sada más en transmitir de forma correcta y directa todos aquellos significados, profundos y espi-rituales, pero también de un gran orden social, que había comprendido al leerlo y estudiarlo en su idioma original.

    –Isa García

    Un poco de historia

    Cuando acepté el Islam y lo asumí como forma de vida, estaba sediento de saber, quería conocer lo mejor posible la fuente primera del conocimiento, la revelación divina: el Sagrado Corán. Sabía desde el principio que el Corán fue revelado en árabe, y que este texto es original: ha sido pre-servado y mantenido intacto a lo largo de más de 14 siglos. Pero al no saber árabe, tuve que re-mitirme a diferentes traducciones que se han hecho al español.

    Lo que encontré llegó en ocasiones a decepcionarme, pues el texto aparecía muchas veces con-fuso o incongruente.

    Comprendí que esto se debía, principalmente, a dos factores. El primero, que muchas traduccio-nes han sido elaboradas por personas que no tenían el suficiente conocimiento del Islam, su mensaje y su historia, y que por ello confundían conceptos o incluso, en algunos casos de forma premeditada, trastocaban los sentidos para desacreditar al Islam y su libro sagrado.

    El segundo, que en su mayoría las traducciones son demasiado literalistas, imitan el estilo árabe en la traducción, no solamente en la expresión del significado sino en el orden mismo de las pa-labras, de modo que no se apegan a la gramática del español y por ello resultan confusas. A esto debe agregársele que algunas de las traducciones al español utilizan un lenguaje antiguo y lejano al que solemos utilizar en el continente americano, y que a la vez carecen en su mayoría de notas aclarativas sobre el contexto histórico o las implicaciones legales.

    Más tarde, cuando tuve la oportunidad de estudiar el idioma árabe y acceder a los significados del Sagrado Corán en su idioma original, comprendí que en la traducción me había perdido de mucho. Si bien es cierto que ninguna traducción podrá jamás acercarse a la belleza narrativa, poética y retórica del Corán, ni reproducir a la vez su sonoridad y las múltiples formas en que puede ser recitado, también es cierto que las traducciones, unas más que otras, fallan en trans-mitirle al lector la verdadera esencia del mensaje coránico.

    Esto despertó en mí el interés de hacer una traducción del Sagrado Corán que se preocupara menos por parecer árabe o por intentar imitar la calidad literaria del texto original, y estuviera pensada más en transmitir de forma correcta y directa todos aquellos significados, profundos y espirituales, pero también de un gran orden social, que había comprendido al leerlo y estudiarlo en su idioma original.

    Gracias a Dios pude por fin embarcarme en una traducción del Sagrado Corán pensada para la población hispanoparlante del mundo, pero principalmente para el público latinoamericano. Jun-to con un equipo de colaboradores expertos, he procurado poner al alcance de musulmanes y de no musulmanes, el mensaje del Islam de la forma más cercana posible a la revelación original en idioma árabe, pero utilizando a la vez un lenguaje sencillo y explicaciones claras de los términos, de manera que el contenido del texto resulte fácil de comprender.

    Antecedentes

    Si bien el Islam no es hoy día una de las religiones con mayor número de fieles en América Latina, se está expandiendo rápidamente por todo el continente. Ya existen mezquitas en todas las ca-pitales y ciudades importantes de Hispanoamérica y también está creciendo mucho entre la po-blación latina de Estados Unidos.

    Teniendo en cuenta la mala imagen que proyectan los medios de comunicación del Islam y de los musulmanes, contar con una traducción del Corán al idioma español que transmita de forma di-recta y sencilla el verdadero mensaje del Islam, cada vez se hace más importante y urgente por dos razones:

    Primera, porque los musulmanes que no conocen el idioma árabe necesitan leer los significados del Corán en su idioma para comprender y practicar mejor su religión, y así ser buen ejemplo de lo que es realmente un musulmán.

    Segunda, porque los no musulmanes que desean conocer el Islam necesitan tener una fuente confiable de información, que les permita formarse una opinión basada en lo que enseña real-mente el Corán, y no en estereotipos y concepciones erróneas que han permanecido durante siglos en muchas obras de orientalistas y en algunas de las traducciones del Corán.

    De ahí que el objetivo de esta traducción es presentar a los hispanoparlantes el verdadero men-saje del Corán, tal como ha sido conocido, entendido y practicado por los eruditos del Islam y por los musulmanes devotos durante más de 1.400 años, para ello se basa en un lenguaje claro, sen-cillo, directo y actual, pensando en el público latinoamericano.

    Distribución de copias impresas y versión digital

    El objetivo de esta traducción es su distribución gratuita para que de esta manera llegue al máxi-mo público posible.

    Para conseguir este objetivo se ha distribuido una versión digital en formato PDF, se ha agregado a distintas aplicaciones con múltiples traducciones y en breve saldrá una aplicación propia para lectura y audio.

    También se han hecho múltiples impresiones para su distribución gratuita. La primera de ellas fue de 50.000 copias de tamaño bolsillo para distribuir durante la Copa Mundial de Futbol en Brasil 2014.

    También se imprimieron 100.000 copias en Qatar para distribuir a nivel mundial, y en América La-tina se han hecho pequeñas impresiones en países como Bolivia, Colombia, Guatemala y México. En España ha comenzado un proyecto de distribución para el que ya han impreso 10.000 copias.

    Creo que es necesario que los musulmanes se unan y colaboren en la impresión de esta traduc-ción con el objetivo de acercar el mensaje del Islam a los musulmanes y no musulmanes.

    Sobre el traductor

    Isa García nació en Argentina, es licenciado en Lengua Árabe y en Teología Islámica de la Univer-sidad de Umm Al-Qura de la ciudad de La Meca en Arabia Saudí, especializado en la misma en los “Orígenes de las tradiciones Proféticas”. Cursó estudios en mediación y resolución de conflictos en Estados Unidos. Ha sido director del departamento de español en las editoriales International Islamic Publishing House y Darussalam, y de diferentes páginas web islámicas. Permanentemen-te dicta conferencias en diferentes países de América Latina y Europa, y en Estados Unidos. Ha trabajado como traductor del árabe y del inglés al español durante los últimos 15 años, y es tam-bién autor de obras sobre teología islámica y distintos temas sociales que afectan a la comunidad islámica. Fue nombrado por la revista The Muslim 500 como uno de los musulmanes más influ-yentes del mundo en los años 2013 y 2014.

  • Una Mision de Amor

    Una Mision de Amor

    A medida que inicié mi viaje más importante de Dawah a México, me puse a reflexionar y pensar en mis últimas tres misiones de divulgación. “¿Por qué era este el más importante?”, Me pregunté a mí misma, siendo que estaba viajando con menos equipaje y sola. Sin embargo, la respuesta era que iba para llamar a mi abuelita al Islam, mientras se encontraba en su lecho de muerte, y no sería algo fácil. Ver a mi familia angustiada y sentimental sería difícil, también. Hice este viaje en exclusiva para ella, para mi abuelita. Ella pidió verme y yo tomé esta solicitud como mi última oportunidad para transmitir el mensaje del Islam a ella. Mientras estaba volando sobre el Golfo de México le supliqué al Todopoderoso que abriera su corazón e hiciera que sus últimas palabras sean las mejores palabras, las palabras de Tauhid.

    Ha sido bastante tiempo desde que soy musulmana y he pasado por varias pruebas pero esta era la primera vez que Alá me estaba probando con la muerte. La muerte siempre parece estar tan lejos hasta que lo estás presenciando realmente. Para una conversa, la muerte es aún más aterradora y una de nuestras peores pesadillas. La idea de perder a un familiar me recuerda a nuestro amado Profeta Muhammad, la paz sea con él, cuando intentó llamar a su tío, Abu Talib, al Islam sin éxito.

    Hoy estoy experimentando esto con la posibilidad de perder a mi abuela quien me acogió desde los 3 meses hasta los 5 años. Durante visitas previas, nos habíamos sentado a conversar pero debido a su edad, siempre terminaba la conversación para evitar molestarla. He suplicado muchísimo, pidiéndole a mi Creador que me ayude con las mejores palabras para decirle. Como dije anteriormente, este viaje era diferente porque no llevaba 10, 11, o 12 maletas llenas de donaciones para los musulmanes de México, ni iba con un grupo de voluntarios. En el pasado, visitaba a mi familia por algunos días antes de visitar a las comunidades musulmanas para proporcionarles materiales islámicos, para dar una lectura o para ayudar a restaurar una mezquita. Sin embargo, me sentí más bendecida en poder compartir una conversación privada con este ser tan maravilloso quien me cuidó incondicionalmente.

    Al llegar, rompí en llanto viéndola tan débil, delgada y con oxígeno; como mínimo fue devastador. Una tía me aconsejó que saliera y me lavara la cara porque mi abuelita me necesitaba fuerte y no llorando. Cuando regresé al cuarto me fije en una pintura de la Virgen de Guadalupe, una imagen de María, la madre de Jesús, que es venerada e incluso adorada en México, y claro, me incomodó un poco porque la consideraba un obstáculo para mi misión.

    Mi abuela se despertó y al ver que yo estaba allí, ella sonrió y me pidió que me acercara. La abracé como siempre, apretándola con todas mis fuerzas. Ella gritó y dijo: “¡Tú me vas a romper!” Nos reímos y nos contemplamos la una a la otra. Yo le dije que la amaba y que todo iba a estar bien. Ella preguntó por mi hijo y le dije que estaba bien y en la escuela. Le dije, “Estoy aquí para ti, para cuidarte sin interrupciones, sólo tú y yo”.

    Mi visita fue corta pero pareció larga debido a los momentos agradables que pasamos juntas. Yo tuve la oportunidad de darle de comer, bañarle y durante todo tuvimos varias conversaciones acerca de la unicidad de Dios. Una hermana de la comunidad de la Ciudad de México llamada Nabíla se unió a mí para ofrecer su apoyo, el mejor regalo que Dios me envió, mashaAllah. Con su ayuda, pudimos hablar con ella y el resto de mi familia sobre el Islam. También durante su visita dimos Shahada a una joven local que se encontró con ella en el autobús de camino a verme. Al tercer día de mi visita, mientras la hermana Nabíla y yo salimos, el retrato de la Virgen de Guadalupe había sido retirado de la pared.

    La última noche que pasé al lado de mi abuelita le pregunté si creía en Dios como el Todopoderoso y el único Creador y ella me respondió que sí. Le pregunté: “¿Quién es Jesús?” Ella respondió: “Un mensajero de Dios”. Le pregunté si ella cree que él es el hijo de Dios, a lo que ella respondió que no. Trate de introducir la segunda parte del testimonio de la fe, pero ella se sintió abrumada. Me pidió que dejara las cosas así, ya que nunca había oído hablar del Profeta Muhammad, la paz sea con él. Al regresar a los Estados Unidos le comenté al imam local del incidente y él me informó que debido a su edad avanzada (104 años) y condición, fue suficiente, y Alá sabe mejor.

    Hoy me siento aquí muy agradecida por la oportunidad de completar esta misión y la oportunidad de ver a mi abuela por diferentes motivos. Fue maravilloso pasar tiempo con ella a pesar de que extrañe mucho a mi hijo, ya que nunca había estado lejos de él. Tampoco había visto a toda mi familia tan unida y dispuesta a escuchar lo que tenía que decir. Todos hicieron muchas preguntas y, por primera vez, después de todos estos años, sentí su aceptación y amor. Le pido a Dios que guíe nuestras familias, que nos dé la sabiduría para transmitir el hermoso mensaje del Islam, que los colme con la misma dulzura que hemos sido bendecidos y que nos permita vernos tanto en esta vida como la siguiente. Amen.

  • A Mission of Love

    A Mission of Love

    As I embarked on my most important dawah trip to Mexico, I began to reflect and think of my past three outreach missions. “Why was this the most important?” I asked myself, “I am traveling with the least amount of luggage and alone.” The answer was that I was going in order to call my elderly grandmother to Islam, while she lay on her deathbed, and it would not be easy. Seeing my family in distress and emotional would be hard, as well. I booked this trip exclusively for her, my “Abuelita,” my grandma. She requested to see me, and I took this request as my last opportunity to convey the message of Islam to her. As I was flying over the Gulf a Mexico I prayed for the Almighty to open her heart and make her last words be the best words, words of tawheed.

    It’s been quite some time since I became Muslim and I have been tested in various ways but this was the first time Allah was testing me with death. Death always seems so distant until you are actually experiencing it. As a convert, death is even more frightening, and one of our biggest challenges is losing a family member who does not embrace Islam. I am reminded of our beloved Prophet, peace be upon him, when he called his uncle, Abu Talib, to Islam, but to no avail.

    Today I am experiencing this with the possibility of losing my grandmother who took care of me from the tender age of 3 months until I was almost 5 years old. In previous visits we sat and had several conversations but due to her age I have always dropped the conversation to avoid upsetting her. I have made tons of du’a and asked my Creator to help me with the best words to say to her. Again, this trip was different because I was not carrying 10, 11, or 12 pieces of luggage full of donations for the Muslims in Mexico, nor did I have a group of volunteers. In the past I would come to visit my family a couple of days at a time before visiting Muslim communities to either provide them with Islamic material, give a talk, or help restore/rebuild a masjid. However, I feel more blessed to be able to have a one-on-one conversation with this wonderful woman who unconditionally cared for me.

    Upon my arrival, I broke down so see her so weak, thin and with oxygen; it was devastating to say the least. I was advised by an aunt to step out, wash my face, and come back. She told me that she needed me to be strong and not crying, so I did just that. When I came back to the room I noticed a huge poster of the virgin of Guadalupe, a depiction of Mary, the mother of Jesus, that is revered and even worshipped in Mexico, and of course, I was a bit bothered by it because I saw it as an obstacle to my mission.

    My grandmother woke up and when she saw that I was there, she smiled and asked me to come close. I hugged her as always, so tight and with all my might. She yelled and said, “You are going to break me!” We both laughed and gazed at each other. I told her I love her and that everything was going to be okay. She asked about my son and I told her he was fine and at school. I told her, “I am here for you, to care for you without interruptions, just me and you.”

    My visit was short but seemed long because of the quality time we spent together. I got a chance to feed her, bathe her and throughout all that we had several conversations about the oneness of God. A sister from the Mexico City community named Nabila joined me to offer her support, the best gift Allah sent my way, mashaAllah. With her help, we were able to speak to her and the rest of my family about Islam. Also during her visit we gave Shahada to a local young girl whom she ran into on the bus on her way to see me. By the third day of my stay, while Sister Nabila and I had stepped out, the poster of the virgin of Guadalupe had been removed from the wall.

    The last night I spent by my grandmother’s side I asked her if she believed in God as the Almighty and sole Creator and she said yes. I asked her, “Who is Jesus?” She replied, “A messenger of God.” I asked if she believed he is the son of God, to which she replied no. We tried covering the second part of the testimony of faith but she was overwhelmed. She asked me to leave it at that, since she had never heard of the Prophet Muhammad, peace be upon him. Upon returning to the States I asked the local imam about the incident and he informed me that due to her advanced age (104) and condition, it was enough and Allah knows best.

    Today I sit here so grateful for the opportunity to complete this mission and the opportunity to see my grandmother on different grounds. It was wonderful to spend quality time with her even though I missed my son so much, as I had never been apart from him. I had also never seen my entire family so united and willing to hear what I had to say. Everyone asked tons of questions and for once, after all these years, I felt their acceptance and love. I ask Allah to guide our families, to give us the wisdom to convey the beautiful message of Islam, to shower them with the sweetness we have been blessed with, and to allow us to see one another both in this life and the next. Ameen.

     

  • Combating Domestic Violence as a Muslim Woman

    Combating Domestic Violence as a Muslim Woman

    Violence against women is a matter that should concern us all, yet it seems only a few people are concerned. Throughout the world, one in three women is beaten or suffers some type of abuse in her lifetime. According to data from the World Health Organization, 70 percent of women who are killed, die at the hands of their partner or ex-partner.

    Violence against women is present in all societies in the world regardless of political or economic system, regardless of social status of perpetrator or victim, level of education, ethnicity, financial situation, culture, or religion. This everyday reality is manifested many different ways and it takes place in a number of settings; and my own country, Mexico, is of course no exception. In Mexico, violence against women is a social problem that hides itself within the home. Many female victims of domestic violence live with their enemy in the same house and are exposed to danger day to day.

    I am a psychologist working for an institution that provides psychological support to women who have been victims of family violence. Every day I hear stories of how their husbands beat them, threaten them, are unfaithful to them, insult them, and sadly some women have also died while making an attempt tto escape the violence. This is a hidden reality many choose not to talk about. My work is a positive challenge in my life, alhamdulilah; it is what I love doing. I feel very blessed for having the opportunity to be able to listen to women who put in my hands their hope of coming out of a problem that affects their lives and the lives of their children.

    I am Muslim, Mexican and defend women’s rights. This probably comes as a surprise to many of the women who come into my office; some of them even think it is contradictory. “Are you telling me that it is not?” A woman once asked me, “How can a woman who covers her head out of submission (she said referring to my hijab), tell me how I can escape the violence I am dealing with, when she herself cannot escape her own submission?” I smiled smiled and answered her with confidence. My hijab is my best tool for giving dawah.

    In fact, it was my inconformity and sense of injustice regarding violence against women that brought me closer to Islam. I also had a wrong idea about the situation of Muslim women, which I see now reflected in the faces of many of my patients when they see me for the first time; many express their surprise, and others – even if they don’t say anything – have a look of astonishment or shock on their faces.

    I could say that I do see my old self mirrored in some of them; who I was when I first met Muslim women smiling and happy, when they talked to me about the value of women in Islam, when I read about the rights of women in Islam. I used to ask myself, “Is this possible?” trying to understand. And this is why I do enjoy so much explaining to them why I am a Muslim, with my own words and with my behavior.

    Islam came to complement my life and it has helped better understand the work I do. It helped me understand my own value as a woman. Men mistreat women because of ignorance and failure to properly understand power dynamics. Muslims, men and women, must work together to combat domestic violence.

  • Muslim and Mexican in Turkey

    Muslim and Mexican in Turkey

    How I came to embrace Islam is a painful memory. However, I am grateful to God for everything that I had to endure to be where I am now. My first encounter with Islam was in 2009, when I met a Turkish Muslim online. I began investigating the religion and learned little by little through our friendship.

    The year that changed my life was 2010; it was then that I was diagnosed with lupus erythematosus. The news was difficult to bear. I knew absolutely nothing about this serious disease or its effects. The doctors told me that it is an incurable disease, but subhanAllah, glory be to Allah, for five years I have survived because of the strength of God’s infinite mercy. I consider my illness a blessing because despite the lows and relapses I have had to struggle with since being diagnosed, it has helped me to mature and strengthen my faith.

    I have realized that the life of this world is temporary; I am only here to learn and to serve the Most High, and for every pain, for every relapse, for every loss, I know that God will reward me in Jannah, in Paradise, insha’Allah. Perhaps my health will decline more with each passing day, perhaps I will have to make more sacrifices, perhaps I will lose something or someone; Allah knows best, but as a Muslim what I will never lose is my faith and strength in Allah.

    In 2011, I traveled to Turkey and heard the Adhan, the call to prayer, for the first time in my life, and I also visited a mosque. Since that first trip, I focused more on Islam because there were things about my Muslim friend that drew my attention. He spoke so highly of the Prophet Muhammad, peace be upon him, and he advised that in order to know more about Islam, I had to learn about the Prophet, read about his life, and love who he was.

    That same year I was blessed with the opportunity of becoming a mother, but because of health issues, at five months gestation, on November 17, 2011, my pregnancy was interrupted. While in the operating room the doctors asked if I was Catholic, to which I responded, “No, my religion is Islam.” From that moment I considered myself a Muslim at heart although I had not officially converted.

    I was devastated because I understood that now I had to face two losses; not only because my baby died, but the man I considered my partner had abandoned me. I fell into a deep depression. I could not wait to get out of that crisis. I lost everything and even after several months I felt the same. One day in February 2012, I decided to log into Facebook to see what had happened during my absence. Coincidentally, a Muslim friend of mine was also logged on and he asked me how I was doing. Since I needed to get everything off my chest and speak with someone who viewed life differently, through another perspective, another culture, another religion, I vented. He was patient enough to read through everything I posted, until I finished.

    His response was, “I will send you something that will help you,” and that is how my first copy of the Qu’ran came to my hands. The first Surah, or chapter, which I read was Al Kauthar, and the verse that opened my eyes was, “Therefore turn in prayer to your Lord and sacrifice,” (108:2). It was after I read those words that I realized why I was going through such painful hardships; I had to sacrifice something that was never meant for me, something that in the end would not make me happy. Allah had already determined my destiny. I began reading more of the Qur’an and exploring Islam until finally, on May 2, 2012, I made the decision to declare my faith in a mosque in Mexico City.

    It has been four years since I entered Islam, Allahu akbar – God is Great. My life did not end with the loss of a partner and a child. On the contrary, I became stronger and found my real love, Allah, may He be glorified and exalted, and my true faith. I understood that in order to obtain happiness, one has to sacrifice and leave everything in God’s Hands.

    I married that Muslim friend who sent me a copy of the Qur’an, and now I live in Turkey. I arrived here in 2013, and moved to a city called Erzurum, where people are religiously devoted, conservative, and kindhearted. They have helped me to increase my faith. I attend Qur’an class five days a week, where I have learned to recite in Arabic and am attempting to memorize the entire Book. Insha’Allah, God willing, I can return to Mexico to share my knowledge.

    I made the decision to memorize the Qur’an because during the time I was living as a Muslim in Mexico, there was a young convert whom I believed to be knowledgeable who would say things that puzzled me. He even tried to teach me things that were contrary to the Sunnah, or Prophetic traditions, and I felt disappointed. That is why I wanted to understand the Arabic and memorize the Qur’an so that no one else could confuse me and also because every Muslim should learn the Holy Qur’an and live in accordance to the Sunnah.

    As a convert I felt even more compelled to seek knowledge. If people who are born and raised Muslims can learn, then I can do the same. Being a convert is no excuse for me, just as not having been raised in an Islamic environment is no justification for not seeking knowledge. From the very moment that I declared my Shahada, it became a commitment for me to change my life. I wanted to practice everything that Islam teaches and to always have the thirst for learning more and more about my faith, Alhamdulillah.

    Life in Turkey has not been easy since I have had to learn and adjust some of my behavior, but above all live a life in accordance with the Qur’an and the Sunnah. Here in Turkey was where I saw a woman covering her face with a veil for the first time, and men with long beards and tasbih beads making constant dhikr (remembrance of God). Men and women are segregated and the government puts a lot of love and effort into the month of Ramadan.

    In Turkey when people discover you are a Muslim from the West, they are filled with surprise and admiration, and at the same time, they offer their love and support. I consider this country the place that opened its doors to me and adopted me, and where I don’t feel excluded or judged because of my religion.

    I remember that in Mexico I used to be pointed out and ridiculed for wearing hijab. I used to be the center of attention and I believed in Turkey things would be different, but they are not. I am still the center of attention, but because I am a Muslim Latina, Alhamdulillah, and that is beautiful.

    Recently, during a family reunion, someone asked me, “Has your life changed after your conversion? Do you like it? How is your life now?” I simply responded, “Of course my life has changed, and for the better, alhamdulillah. Life in Islam is a new life.”

     

  • Pondering Over the Meaning of the Quran

    Pondering Over the Meaning of the Quran

    One of the inward manners that one should abide by when reading the Glorious Quran is pondering over the meaning of the Quranic words and verses. When reading the Glorious Quran, one is recommended to think of the meaning and significance of what he reads. Allah, Most High, has revealed the Glorious Quran in order to be reflected upon and understood. In this connection, the Glorious Quran says, “(Here is) a Book which We have sent down unto thee, full of blessings, that they may meditate on its Signs, and that men of understanding may receive admonition” (Al-Quran, 38:29). Furthermore, Allah, Most High, urges people to reflect on the Glorious Quran saying, “Do they not consider the Quran (with care)? Had it been from other than Allah, they would surely have found therein much discrepancy” (Al-Quran, 4:82). “Do they not then earnestly seek to understand the Quran, or are there locks on their hearts?” (Al-Quran, 47:24).

    Apparently, reading the Glorious Quran slowly paves the way for contemplation, which is the avowed objective of reading the Glorious Quran.

    In his Jami Al-Ilm, Ibn Abd Al-Barr reported on the authority of Ali (may Allah be pleased with him) who said, “There is no good in worship without consciousness, in knowledge without understanding, or in reading without contemplation.” Ibn Abbas (may Allah be pleased with him) said, “It is better to read Surat Az-Zalzalah and Al-Qariah with contemplation than to heedlessly read Surat Al-Baqarah and Al- Imran.” Zayd ibn Thabit (may Allah be pleased with him) said, “In my opinion, it is better to read the Glorious Quran in a month than to read it in fifteen days; to read it in fifteen days is better than to read it in ten days; and to read it in ten days is better than to read it in seven days as long as I ponder (over the meanings of the verses) and invoke (Allah).”

    Apparently, reading the Glorious Quran slowly paves the way for contemplation, which is the avowed objective of reading the Glorious Quran. The Glorious Quran, according to M. S. Ar-Rafii, consists of words of light. Allah, Most High, says, “(This is) a book, with verses basic or fundamental (of established meaning), further explained in detail, from One who is Wise and Well-acquainted (with all things)” (Al-Quran, 11:1). The Glorious Quran is further described in a Prophetic hadith as follows: “(The Quran) comprises endless marvels… Whoever speaks depending on it, will be truthful; whoever passes judgment on basis of it, will be just; whoever acts according to it, will be rewarded (by Allah); and whoever calls to it, will be guided to the straight path.”

    The Glorious Quran is full of signs, wisdom, rules, proofs, instructions, and miracles. Therefore, deep thinking and contemplation in reading the Quran is the only way to realize these contents. If a reciter of the Glorious Quran needs to repeat the Quranic verses to understand and reflect on them, he is recommended to do so. This was the custom of the Prophet (peace be upon him), the Companions (may Allah be pleased with them all), and the early Muslims. In this context, Abu Dharr (may Allah be pleased with him) reported, “One night, the Messenger of Allah (peace be upon him) led us in the Vigil Prayer, in which he repeated the following Quranic verse during the whole prayer: “If Thou dost punish them, they are Thy servants; if Thou dost forgive them, Thou are the Exalted in power, the Wise” (Al-Quran, 5:118).

    Allah, Most High, says, “Has not the time arrived for the believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed (to them), and that they should not become like those to whom was given Revelation aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors” (Al-Quran, 57:16).

    Likewise, Tamim Ad-Dan prayed the whole night repeating the following verse: “What! Do those who seek after evil ways think that We shall hold them equal with those who believe and do righteous deeds, that equal will be their life and their death? Ill is the judgment that they make” (Al-Quran, 45:21). Ibrahim ibn Alqamah said, “I prayed beside Abdullah (Ibn Masud) when he recited from the beginning of Surat Ta-ha until he repeated the following verse thrice: ‘Say, O my Lord! Advance me in knowledge’” (Al-Quran, 20:114).

    Speaking about his mother, Urwah ibn Az-Zubayr said, “Once, I entered upon Asma bint Abi Bakr when she was performing prayer reciting the Quranic verse that reads, ‘But Allah has been good to us, and has delivered us from the penalty of the Scorching Wind’ (Al-Quran, 52:27). Then I stayed for a long time and then I went to the market and returned home while she was still repeating the same verse.” Amir ibn Qays, similarly, once commenced the night prayer with Surat Ghafir until he reached the verse that reads, “Warn them of the Day that is (ever) drawing near when the hearts will (come) right up to the throats to choke (them)” (Al-Quran, 40:18), and repeated it until dawn.

    The righteous successors like Said ibn Jubayr and Ar-Rabi ibn Khaytham were accustomed to do the same practice. Abu Sulayman Ad-Darani said, “I used to recite and ponder on a single Quranic verse in the night prayer for four or five days. Yet, if I did not stop reflecting upon that verse, I would not pass on to another verse.”

    Weeping and Feeling Awe When Reciting the Quran

    When reading the Glorious Quran, one should feel awe and weep. In the Glorious Quran, Allah, Most High, says, “Had We sent down this Quran on a mountain, verily, thou would have seen it humble itself and cleave asunder for fear of Allah” (Al-Quran, 59:21). If a person could not weep or feel awe when reading the Glorious Quran, he is recommended to exert himself to do so. This is required in case of reading or listening to the Glorious Quran. In this connection, Allah, Most High, says, “Has not the time arrived for the believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed (to them), and that they should not become like those to whom was given Revelation aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors” (Al-Quran, 57:16). Commenting on the above glorious verse, Ibn Abbas (may Allah be pleased with him) said, “After thirteen years of revealing the Glorious Quran, Allah, Most High, admonished the believers to feel awe when reading or listening to it, saying, “Has not the time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed (to them).”

    Likewise, Ibn Kathir commented on the same verse, said, “Allah, Most High, forbade the believers to imitate the People of the Book, the Jews and Christians, who altered the book of Allah, sought wealth by means of it, disregarded its laws, and replaced it with false sayings. Therefore, their hearts grew hard to the extent that they never accepted any admonition.” In this context, the Glorious Quran reproaches the People of the Book, saying, “But because of their breach of their Covenant, We cursed them, and made their hearts grow hard: they change the words from their (right) places and forget a good part of the message that was sent them” (Al-Quran, 5:13).

    Revering the Speaker: When reading the Glorious Quran, one should be mindful of the fact that what he reads is not the speech of a human; rather it is Allah’s.

    Describing the Glorious Quran, Allah, Most High, says, “Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah’s praises” (Al-Quran, 39:23). Scholars are distinguished by their awe and weeping when listening to the Glorious Quran, as Allah, Most High, says, “(It is) a Quran which We have divided (into parts from time to time), in order that thou might recite it to men at intervals: We have revealed it by stages. Say: Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration, and they say: Glory be to our Lord; truly has the promise of our Lord been fulfilled. They fall down on their faces in tears, and it increases their (earnest) humility” (Al-Quran, 17:106-109).

    Moreover, He, Most High, praises a group of Christians who burst into tears when listening to the Glorious Quran, saying, “And when they listen to the revelation received by the Messenger, thou will see their eyes overflowing with tears, for they recognize the truth. They pray: ‘Our Lord! We believe; write us down among the witnesses. What cause can we have, not to believe in Allah and the truth, which has come to us, seeing that we long for our Lord to admit us to the company of the righteous!” (Al-Quran, 5:83-84). Abdullah ibn Masud said, “The Prophet (peace be upon him) said to me, ‘Recite (the Quran) to me.’ I said, ‘O Allah’s Messenger, shall I recite (the Quran) to you while it has been revealed to you?’ He said, ‘Yes.’ So, I recited Surat An-Nisa, but when I recited the verse: ‘How (will it be) then when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people,’ he said, ‘Enough for the present,’ I looked at him and behold his eyes were overflowing with tears” (Bukhari and Muslim).

    Saad ibn Abi Waqqas reported that the Messenger of Allah (peace be upon him) said, “Recite the Glorious Quran and weep when reading it. Yet, if you could not weep, you should exert yourself to weep; and if your eyes could not burst into tears, your hearts should weep instead” (Ibn Majah). Weeping of the heart means awe and sadness. When reading the Glorious Quran, a person should reflect on what it contains of threats, warnings, covenants, etc., and then contemplate on his shortcomings in this regard. Inevitably, he will feel sad and weep. Otherwise, he should exert himself to do so.

    Actions of the Heart that Should Precede Contemplation

    In his Ihya, Abu Hamid Al-Ghazali pointed out the actions of the heart that should exist before contemplation as follows:

    Grasping the glory and superiority of the words: A reciter of the Glorious Quran should understand and grasp the glory of what he reads. He should ponder on Allah’s favor upon His servants when revealing understandable revelation to them.

    Revering the Speaker

    When reading the Glorious Quran, one should be mindful of the fact that what he reads is not the speech of a human; rather it is Allah’s. Keeping this fact in mind, Ikrimah ibn Abu Jahi used to fall unconscious when opening the Mushaf (the Glorious Book), saying, “It is the Speech of my Lord, it is the Speech of my Lord.” One, therefore, should ponder over the glory of the Speaker and His Attributes, Power, Throne, Creation, etc.

    Consciousness of the heart: When reading the Glorious Quran, one should not be distracted from what he reads. In this light, the Quranic verse that reads, “Yahya! Take hold of the Book with might,” is explained as a command to read the book attentively. Some early Muslims, therefore, used to repeat the verse from which their hearts were distracted in order to read it attentively once more. Consciousness of the heart is the fruit of reverence for the Speaker of the Quran, i.e., Allah.

    Obstacles That Hinder One’s Understanding

    The person who wishes to ponder over the Glorious Quran should keep himself free of the obstacles that hinder his understanding of it. These obstacles, according Imam Al-Ghazali, are four:

    Concerning oneself with the pronunciation of words rather than reflecting upon their meanings: The accursed Satan tries to trap reciters of the Glorious Quran thereby.

    Blind imitation of, and enthusiasm for, a certain school of thought or belief: One who blindly imitates a certain school or a theory is confined to that school or theory as long as he does not free himself from blind enthusiasm. In this way, Satan could ensnare narrow-minded people and insinuate evil ideas in order to keep them far from the right way.

    Committing sins and following vain desires: Sins darken the hearts and hinder the light of the Glorious Quran from illuminating them. The more vain desires one follows, the more difficulties in understanding the Quran he will face. In more than one verse, the Glorious Quran confirms this fact. For example, it says, “(This is) to be observed and commemorated by every devotee turning (to Allah)” (Al-Quran, 50: 8). “But only those receive admonition who turn (to Allah)” (Al-Quran, 40:13). “It is those who are endued with understanding that receive admonition” (Al-Quran, 13:19).

    Believing that no one should explain the Quran except in the light of what is narrated on the authority of Ibn Abbas, Mujahid, and others, and that using one’s mind in explaining the Quran is a major sin: In this way, such people will not use their minds to contemplate or understand the meaning of the Glorious Quran.

    Particularity

    Amongst the inward morals of reciting the Quran is what Imam Al-Ghazali called takhsis (particularity), which means that when reading the Glorious Quran, one should regard it as addressing him in particular. In doing so, one should consider every Quranic glad tiding, warning, admonition, story, etc., to be meant for him. The Glorious Quran says, “There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a confirmation of what went before it, a detailed exposition of all things, and a guide and a mercy to any such as believe” (Al-Quran, 12:111).

    The Glorious Quran addresses the Prophet (peace be upon him), saying, “All that We relate to thee of the stories of the messengers – with it We make firm thy heart: in them there cometh to thee the Truth, as well as an exhortation and a message of remembrance to those who believe” (Al-Quran, 11:112). When reading the above Quranic verse, a reciter of the Glorious Quran should admit that Quranic stories are meant to strengthen his own heart, although the address in the verse is directed to the Prophet (peace be upon him). No wonder, the Glorious Quran is decreed by its Revealer, Most High, to be the remedy, guidance, and mercy for all people. Allah, Most High, says, “Rehearse Allah’s favors on you, and the fact that He sent down to you the book and wisdom, for your instruction” (Al-Quran, 2:231). “We have revealed for you (O people!) a book in which is a message for you: will ye not then understand” (Al-Quran, 21:10). “(We sent them) with Clear Signs and Scriptures and We have sent down unto thee (also) the Message; that thou may explain clearly to men what is sent for them” (Al-Quran, 16:44). “Thus does Allah set forth for men their lessons by similitudes” (Al-Quran, 47:3)” “And follow the Best of (the courses) revealed to you from your Lord” (Al-Quran, 39:55). “These are clear evidences to men, and a Guidance and Mercy to those of assured Faith” (Al-Quran, 45:20). “Here is a plain statement to men, a guidance and instruction to those who fear Allah” (Al-Quran, 3:138).

    Yet, even when the address in the Glorious Quran is of a general nature, the individual, in origin, is included in this address. In this context, the Glorious Quran eloquently states what the Messenger of Allah (peace be upon him) is ordered to say to his people, “This Quran hath been revealed to me by inspiration that I may warn you and all whom it reaches” (Al-Quran, 6:19). Moreover, Muhammad ibn Kab Al-Qarazi said, “Whoever reads the Glorious Quran, will be as if he is addressed by Allah.”

    Some scholars, furthermore, said, “This Quran is Allah’s messages to us; so we should reflect upon, abide by, and ponder on it.” Malik ibn Dinar used to call the people of the Quran, saying, “O people of the Quran, what has the Quran implanted in your hearts? The Quran is the spring of the believer, similarly as rain is the spring of the earth.” Qatadah said that no one recites the Glorious Quran but either wins or loses. The Glorious Quran disclosed this fact, saying, “We send down (stage by stage) in the Quran that which is a healing and a mercy to those who believe. To the unjust it causes nothing but loss after loss” (Al-Quran, 17:82).

    Influence

    Amongst the inward morals of reciting the Glorious Quran is what Imam Al-Ghazali called “influence,” meaning that a person’s heart should be influenced when reciting the Glorious Quran. This influence varies according to the meaning of the verses one reads, i.e., one’s heart should be overwhelmed with fear, hope, or sadness in response to the subject-matter of the verses he reads. In this way, when one reads the following Quranic verse (Al-Quran, 20:82), “But, without doubt, I am (also) He that forgives again and again, to those who repent, believe, and do right, who, in fine, are ready to receive true guidance” — he should consider the four prerequisites of gaining Allah’s forgiveness, which are mentioned in the verse. Likewise, when reading Surat Al-Asr which reads, “By (the token of) time (through the ages)! Verily, Man is in loss except such as have faith, and do righteous deeds, and (join together) in the mutual teaching of truth, and of patience and constancy” — one should reflect upon these four conditions of exemption of loss. Moreover, when reading the Quranic verse (Al-Quran, 7:56) that says, “The mercy of Allah is (always) near to those who do good” — one should know that good-doing includes all the above-mentioned conditions of success and gaining Allah’s forgiveness.

    Wuhayb ibn Al-Ward said, “We have contemplated the Prophetic hadiths and admonitions and discovered that nothing is more impressive nor makes the hearts more tender than reciting, understanding, and pondering on the Glorious Quran.” The influence of a believer’s heart, when reading the Glorious Quran, varies according to the context of the verses he reads. For instance, his heart should be overwhelmed with fear when he reads verses dealing with threats and punishment. When reading verses speaking about Allah’s mercy and forgiveness, his heart feels great delight. When reading verses, explaining Allah’s Names and Attributes, his heart is filled with the Glory and Majesty of Allah.

    As mentioned above, in this connection, is the report on the authority of Abdullah ibn Masud who said, “The Prophet (peace be upon him) said to me, ‘Recite (the Quran) to me.’ I said, ‘O Allah’s Messenger, shall I recite (the Quran) to you while it has been revealed to you?’ He said, ‘Yes.’ So, I recited Surat An-Nisa, but when I recited the verse: ‘How (will it be) then when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people,’ he said, ‘Enough for the present.’ I looked at him and beheld his eyes were overflowing with tears” (Bukhari and Muslim). It is no wonder that some righteous men fell dead or unconscious when reciting or listening to some Quranic verses dealing with the threats and torment in the Hereafter. When a reciter of the Glorious Quran reads the Quranic verse (Al-Quran, 60:4) that reads, “Our Lord! In Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) final Goal” — and the verse (Al-Quran, 14:12) that says, “We [prophets] shall certainly bear with patience all the hurt you [deniers of the truth] may cause us” — if he does not place his trust in Allah and observe patience, he should exert himself to abide by these virtues. Otherwise, he will incur curses upon himself when reading Quranic verses like the following: “Behold, the curse of Allah is on those who do wrong” (Al-Quran, 11:18). “Grievously odious is it in the sight of Allah that you say that which you do not” (Al-Quran, 61:3). “Yet they heed not and they turn away” (Al-Quran, 21:1). “Therefore shun those who turn away from Our Message and desire nothing but the life of this world” (Al-Quran, 53:29). “Those who do not desist are (indeed) doing wrong” (Al-Quran, 49:11).

    Likewise, such a man will be included in the description of the following Quranic verses: “And there are among them illiterates who know not the Book, but (see therein their own) desires” (Al-Quran, 2:78); “And how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them” (Al-Quran, 12:105). Therefore, it is said that one who does not abide by the morals of the Glorious Quran would be called by Allah: “What do you want from My Words as long as you ignore Me?”

    The similitude of one who reads the Quran and insists on disobeying Allah is as a man who, having received a letter from his king bidding him to do something, insists on disobeying his king’s order while he continues to read his letter. One who abstains from doing good is referred to by the Quranic verse that reads, “But they threw it away behind their backs, and purchased with it some miserable gain, and vile was the bargain they made” (Al-Quran, 3:187). In this context, the Messenger of Allah (peace be upon him) said, “Recite (and study) the Quran as long as your hearts are in agreement as to its meanings, but f you have differences as regards its meaning, stop reading it then” (Bukhari and Muslim). Allah, Most High, highlights the characteristics of His devout believers, saying, “When they (believers) hear His Signs (verses) rehearsed, find their faith strengthened, and put (all) their trust in their Lord” (Al-Quran, 8:2).

    The Highest Degree of Reading the Quran

    In his well-reputed Ihya Ulum Ad-Din, Imam Al-Ghazali pointed out that a reciter of the Glorious Quran attains the highest degree of reading the Glorious Quran in the case when he imagines that he hears it from Allah, Most High, Himself. Degrees of reading the Glorious Quran, however, are three:

    Reading the Glorious Quran while imagining that Allah, Most High, hears the recitation of it: In this case, a reciter of the Quran imagines that he reads it before Allah, Most High, while He looks at and hears him. The state of such a person is one who calls upon and invokes Allah, Most High.

    Reading the Quran while imagining that Allah, Most High, sees and converses with him: In this case, a reciter of the Quran would listen to, glorify, and understand the One whom he imagines to be conversing with him.

    Reading the Quran while imagining that Allah, Most High, recites it Himself: In this case, a reciter of the Glorious Quran does not see himself or his recitation, and sees that Allah is the One Who says it Himself.

    The last is the degree of Al-Muqarrabun (the most favorite people of Allah); the second is the degree of As-hab Al-Yarnin (the Companions of the Right Hand). Commenting on the highest degree, Jafar ibn Muhammad As-Sadiq (may Allah be pleased with him) said, “By Allah! Allah appears for His creation in His Words, but they see not.” Once, he fell unconscious while praying and people asked him afterwards about the reason for this, and he declared, “I kept repeating a Quranic verse in my heart until I heard it from its Speaker (Most High) and, therefore, I could not keep conscious because of His Might.” In this connection, a righteous man said, “I have not tasted the sweetness of reading the Glorious Quran until I read it imagining that the Prophet (peace be upon him) recited it before his Companions; then I read it imagining that Gabriel (peace be upon him) recited it before the Messenger of Allah (peace be upon him); then I was gifted with the highest degree, i.e., hearing it from its Speaker, whereupon I tasted the unparalleled sweetness of reading it to the extent that I could not keep away from it.”

    By the same token, Uthman and Hudhayfah (may Allah be pleased with them both) said, “When hearts are purified, they will never become bored with reading the Quran.” Thabit Al-Banani, likewise, said, “I insisted on reading the Quran for twenty years, and then I enjoyed reading it for another twenty years.”

  • Duas from the Quran

    Duas from the Quran

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  • Safeguarding Faith Against Doubt

    Safeguarding Faith Against Doubt

    “Mankind will need some form of religion until there is a cure for death.” This bold statement spoken by a sociology lecturer rings true in many ways. After all, we humans didn’t create ourselves, nor did we create the world; yet we are part of a circle of life with many unknowns. The great questions intrigue human beings like what happens to loved ones when they pass away?—followed by the jolting reality that we too must one day depart into that same mysterious unseen world. What will become of us? Will we merely cease to exist after taking our last breath, or will there be an afterlife where we’ll meet our Creator, face punishment or reward, and have all our earthly and celestial questions finally answered? Religion, in fact, is a blessing for the “faithful” because it provides answers to these perplexing questions about the “unseen” world.

    Our faith is not stagnant, but constantly in motion, either growing or diminishing.

    Individuals from all walks of life elect to become followers of a chosen faith — and as such, a believer’s life is interweaved with feelings of satisfaction and, at times, doubt stemming from internal and/or external sources. When considering the various dimensions of doubt, it would first be helpful to examine the profound concept of faith itself, which in Arabic is “iman.”

    What is Iman?

    Put simply, iman is belief or faith. The Prophet (pbuh) said that iman is “to believe in Allah, His angels, His books, His messengers, the Last Day, and divine destiny, both the good and the evil thereof” (Muslim). The strength and vitality of one’s iman, or faith, is a testimony to his or her commitment to the religion of Islam. Our faith is not stagnant, but constantly in motion, either growing or diminishing.

    There is also likely no greater loss for the Muslim than the loss of faith — because it is faith which is the gate keeper for ultimate success, in this life and the life to come.

    As to one’s level of iman, this can perhaps be understood by asking the following: At any given moment, how much faith do you have that Allah (SWT) is aware of and judging all that you do, and that upon your death you will be questioned and either rewarded with the bliss of Jannah or the punishment of Hell?

    The greater one’s iman, the easier it is to perform obligatory acts of worship and thus earn a place in Jannah. Iman, which inclines a person to righteous actions and to avoidance of sin, is an enduring and profound human distinction. Other personal characteristics such as wealth, talent, beauty, intelligence, etc., are insignificant in comparison to the critical issue of faith. There is also likely no greater loss for the Muslim than the loss of faith — because it is faith which is the gate keeper for ultimate success, in this life and the life to come.

    Doubting Faith

    Doubting one’s faith, questioning the authenticity of revelation, or having uncertainty about the existence of realms beyond the material one, have been a part of the human condition since the earliest days of religious discourse. Some doubts originate with the arguments or critiques made by followers of other religions or by non-believers. Other doubts are the manifestation of the normal internal struggles faced by all believers in varying degrees. That struggle might be waking up before Fajr to offer the Qiyam al-Layl prayer or, for others, offering a single prayer in a week’s time may be the struggle. Another individual may be entertaining doubts about the Quran, while another has moved to the point that he or she is considering leaving Islam all together. Struggles and doubts such as these have been expressed over social media in recent times and it will be helpful to present an Islamic response.

    Unbelief Among Academics

    I recall the first day of my university philosophy class; my professor proclaimed that he was an atheist and the first class assignment was to give our best argument for the existence of God. None of our arguments, however, proved the least bit interesting, let alone, convincing, to him. Along the same lines, one of my relatives had an unsettling experience during her first sociology class — the professor looked straight at her as he told the class he disliked anyone “who thinks they can find all of life’s answers in a holy book.” She felt that he was singling her out and it understandably made her feel very uneasy. She promptly dropped his class and enrolled in the same class with another professor.

    Colleges and universities are generally beneficial institutions of higher learning where ideas are exchanged freely and academic knowledge is disseminated. However, students should be prepared for the possibility that his or her humanities or social science professors may have an agenda with the intention of “reeducating” religious-minded students. On his website, edwardfeser.blogspot.com, Edward Feser posts a passage from the book “University and Truth” written by philosophy professor, Richard Rorty, concerning Rorty’s views of the necessity of “reeducating” university students. “…..It is a concept which I, like most Americans who teach humanities or social science in colleges and universities, invoke when we try to arrange things so that students who enter as bigoted, homophobic, religious fundamentalists will leave college with views more like our own…. we do our best to convince these students of the benefits of secularization….we teachers do our best to be Socratic, to get our job of re-education, secularization, and liberalization done by conversational exchange… So we are going to go right on trying …to strip your fundamentalist religious community of dignity, trying to make your views seem silly rather than discussable. We are not so inclusivist as to tolerate intolerance such as yours…”

    In another article entitled, “How religious are American professors?” published in 2010 on the website whyevolutionistrue.wordpress.com, a study published in Sociology of Religion by Neil Gross, found that the more “elite” the university, the more “pervasive” was unbelief. At elite doctoral universities, 36.5 percent of all professors are agnostics or atheists. The area of study also made a difference with 29.3 percent of humanities professors being atheist, 32.6 percent for computer science and engineering, 39.4 percent for social sciences; and 60 percent of biologists and psychologists were reported to be agnostics or atheists.

    Claims that the Quran is Man-made

    It should come as no surprise that some humanities professors would have a problem with organized religion and holy books like the Quran, since a good number of them are atheists. One of the most common attacks on the Quran is the assertion that it is man-made, and yet one of the most significant miracles of the Quran is that it was revealed to Prophet Muhammad (pbuh) who was illiterate. So how is it that an illiterate man could produce such a profound book of wisdom? Allah (SWT) answers these detractors in the Quran: “And if you are in doubt as to what We have revealed from time to time to Our servant, then produce a surah like thereunto; and call your witnesses or helpers besides Allah, if your [doubts] are true. But if you cannot – and of a surety you cannot — then fear the Fire whose fuel is men and stones which is prepared for those who reject Faith” (Quran 2:23-24). If the Quran were man-made, it stands to reason that it would then be subject to error. However, Allah (SWT) rejects such fallacies: “Haven’t the unbelievers considered if this was from other than Allah, they would find within it many contradictions?” (Quran 4:82).

    Claims that the Quran Was Copied from the Bible

    Stating that the Quran is copied from the Bible must be a claim by an individual who hasn’t studied or even read the Quran and/or the Bible because the two are dramatically different. Both books tell the stories about prophets from God; and understandably so, as the Quran and the original books revealed to Moses and Jesus (peace be upon them both), come from the same divine source. Allah (SWT) says: “And this Quran is not such as could ever be produced by other than Allah, but it is a confirmation of [the revelation] which was before it, and a full explanation of the [former] scripture – wherein there is no doubt – from the Lord of the worlds” (Quran 10: 37).

    There are, in fact, many differences between the Quran and the Bible. Muslims believe that over time the original revelations to the previous faith communities were changed through error, translation, or other means. The Quran stands as a criterion by which to remedy those errors. For example, in the Bible, Eve is said to have tempted Adam to eat from the tree, while in the Quranic account, Shaytan tempted both Adam and Eve together to eat from the tree. The Bible also relays that Adam and Eve came to the earth in a state of sin and according to the Christian doctrine of Original Sin, the blood of Jesus (pbuh) is necessary to purify the sins of man. However, in the Islamic account, both Adam and Eve sought and were granted forgiveness, and thus from the Muslim perspective, there is no original sin, and the blood and death of Christ as a sacrifice of atonement for the sins of man is a false doctrine. Finally, the Quran is very clear that Jesus Christ, the son of Mary, was a prophet and not the son of God. These are all significant differences, demonstrating that the Quran is not copied from the Bible.

    The Truth, Guidance, and Miracles of the Quran

    Allah (SWT) declares in the Quran, “Verily, We have revealed the Book for the people in truth. So whoever accepts the guidance benefits his own soul; and whoever goes astray, he injures his own soul. And you [Muhammad] are not a manager over them” (Quran: 39: 41). One of the greatest treasures of this world is the Quran, and one needs to read it with sincerity before understanding or guidance can grow and flourish. If one is looking sincerely for “proof” of the validity of the Quran, they will find it within its miraculous chapters.

    There are many miracles in the Quran and instances where its verses confirm recent scientific findings. One such example is the detailed description of the stages of embryonic development in the womb which was later confirmed when high-powered microscopes were invented centuries later: “Man We did create from a quintessence of clay; then We placed him as a drop in a place of rest, firmly fixed; then We made the drop into a clot of congealed blood; then of that clot We made a lump; then We made out of that lump bones and clothed the bones with flesh; then We developed out of it another creature. So blessed be Allah, the best to create!” (Quran 23:12-14).

    The Brief Illustrated Guide to Understanding Islam, available at Islam-guide.com, notes that in 1981, during the Seventh Medical Conference in Dammam, Saudi Arabia, a leading scientist in the field of anatomy and embryology, Professor Emeritus Keith L. Moore, stated the following about the Quran’s detailed description of embryonic development: “It has been a great pleasure for me to help clarify statements in the Quran about human development. It is clear to me that these statements must have come to Muhammad from God or Allah, because almost all of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God or Allah.”

    There are many other examples found in the Quran of verses speaking of natural phenomena which only in the modern era were confirmed by science, including the water cycle, the geological features of mountains, the origin of the universe, and much more. A detailed examination of these and many other examples of Quranic statements predating scientific understanding can be found at Islam-guide.com, and miraclesofthequran.com. These miracles show that the Quran and science are harmonious.

    The Harmony of Belief and Science

    In reviewing Islamic history, one finds that devout Muslims have made great advancements in science over the centuries. With their full acknowledgement that all discoveries stem from divine knowledge, Muslims have made unprecedented contributions to civilization in the areas of geography, mathematics, medicine, and astronomy, to name a few. In his article, “The Limitations of Science and the Teachings of Science from the Islamic Perspective,” available on i-epistemology.net, Zaghloul R. El Nejjar mentions that the Latin root for science is “scientia” which means knowledge. This, of course, would include knowledge which could be obtained from divine scriptures. He states: “So science is defined as all the knowledge men have achieved in different places and at all times, arranged according to their subject-matter. This includes knowledge gained through Divine revelation; or by the way of human thinking and creative intellect, as well as through human legacy and tradition in these two areas. The prevailing direction, however, tends to limit the term Science to natural and experimental studies of all that is within reach of the senses and intellect in this universe (i.e. matter, energy, living beings and natural phenomena).” He argues that to limit science to mere observations made in the natural world is to limit human knowledge and reject divine wisdom

    It is this “secularization of science” that Sohaib Baig, in his article, “Science or Scientism,” available at www.albalagh.net, blames for the devastating destruction of the planet. “In essence, the current environmental disaster is a very real disaster, and is a direct consequence of rejecting God’s authority and relevance over mankind…” There is a legitimate argument to be made that science and religion must find harmony through acknowledgement of the supremacy of divine and natural law. However, to continue a secularist approach in science is arguably destructive to both man and the natural world. Parting from Islam is not only destructive to science, but also to the individual.

    Replace Islam with What?

    For those Muslims who question and doubt their faith — what lifestyle instead of the spiritual and protective ways of Islam do they seek? Would they put all their faith in science with its many limitations and “missing links,” or indulge in behaviors prompted by the lower self which seeks pleasure with no regard to consequences? Sexually transmitted diseases, pregnancy out of wedlock, addiction to drugs or alcohol, depression resulting from a lack of meaning and purpose in life – these are all real and catastrophic to individuals, families, and society. Islam was sent to mankind to uplift us, enlighten us, bless us, and prevent us from harming ourselves and others. Choosing to give up the way of Islam is a decision with profound consequences. Allah (SWT) says: “Those who sell God’s covenant and their faith for a small price shall have no share the Hereafter” (Quran, 3:77). Growing nearer to Allah (SWT) and earning our place in the wondrous and blissful world of Jannah is the ultimate goal of this world, and to find success one needs to develop and maintain a strong sense of iman.

    Safeguarding Iman Against Doubt

    Everything in life needs nourishment, and iman, or faith, is no different. Our iman is always in motion, growing stronger or decreasing, and this movement is in direct response to the heedful actions we take, or neglect to take, to maintain a close relationship with Allah. He (SWT) says: “This is the Book; in it is guidance sure, without doubt, to those who fear Allah; who believe in the unseen, are steadfast in prayer, and spend out of what We Have provided for them” (Quran 2: 2-3). There are many actions we can take to safeguard our iman. Below are some examples.

    Seek Refuge in Allah Against the Accursed Shaytan: The first advice for individuals who are doubting their faith is to seek refuge in Allah (SWT) from Shaitan whose goal has always been to bring about the destruction of man. Shaytan said: “…I will lie in wait for them on Thy straight way: Then will I assault them from before them and behind them, from their right and their left: Nor will You find, in most of them, gratitude [for Thy mercies]” (Quran 7:16-17).

    Acquire an Armor of Knowledge

    One should first aspire to study and understand the Quran, then the hadith and sunnah of Prophet Muhammad (pbuh). Knowledge is strength and power, and Islam is built on a foundation of learning and growing. The first words of the Quran that were revealed tell us, “Read in the name of your Lord, and Cherisher…” (Quran 96:1) The Prophet (pbuh) has said, “Acquire knowledge: it enables its possessor to distinguish right from wrong, it lights the way to heaven; it is our friend in the desert, our society in solitude, our companion when friendless. It guides us to happiness; it sustains us in misery; it is an ornament among friends, and an armor against enemies.”

    Continually Polish the Heart

    Every Muslim is susceptible to suffering from a decrease in faith if their guard is down. But as Prophet Muhammad (pbuh) teaches, it is mindfulness of Allah which can bring about success. He says: “There is a polish for everything that takes away rust; and the polish for the heart is the remembrance of Allah” (Bukhari). We can polish our hearts with such endeavors as attending the blessed Jumah prayer, offering our five daily prayers on time, making regular dua throughout the day, and through reading and memorizing the Quran.

    Keep Good Company

    The people we spend time with have a big impact on our thoughts, perceptions, and behavior. It is important to choose to spend time with righteous Muslims at every opportunity.

    Prophet Muhammad (pbuh) said: “The example of a good companion and a bad companion is like that of the seller of musk and the one who blows the blacksmith’s bellows. So as for the seller of musk, then either he will grant you some, or you buy some from him, or at least you enjoy a pleasant smell from him. As for the one who blows the blacksmith’s bellows, then either he will burn your clothes or you will get an offensive smell from him.” Thus, for Muslim college students, it can be very beneficial to join Muslim student groups and have preferable companionship, gain blessings by giving dawah to non-Muslims, and be spiritually uplifted through positive peer encouragement. All of these undertakings can instill in the individual a stronger foundation of iman.

    Strive for Certainty

    Once one has sincerely studied Islam with an open heart, uniting their intellect and heart together in confirmation of the truth and divine wisdom they have found, they then have the opportunity to taste the “sweetness” of iman. Enjoying this blissful feeling of being under the umbrella of truth, one reaches a deep-rooted level of iman and can aspire to feel Allah’s (SWT) “guiding light” of yakeen (certainty). At this level, it becomes difficult for one to be swayed by the various distractions or “glitter” of this world, and the deep roots of faith become strong and enduring.

    “Allah is the light of the heavens and the earth. The example of His light is like a niche within which is a lamp; the lamp is within glass, the glass as if it were a brilliant star lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah sets forth parables to make people understand, and Allah knows all things” (Quran 24:35).

  • Coping with Difficulties Through Faith

    Coping with Difficulties Through Faith

    Sorrow. Anxiety. Anger. Melancholy. As much as we try to live a steady, happy life, discomfort of the soul is inevitable. Our peace of mind will one way or another be challenged at various points in our lives. A troubled soul from time to time is far from pleasant, but along the way, we will come to realize that it is part of the human condition.

    At times of hardship, try to pause and take a look at the people around you. Everyone has his or her own concerns; some may be experiencing issues unimaginably worse than your own. Doing this provides a greater perspective and some comfort as you know that you are not alone.

    This is perhaps rather a cliché, and is probably the last thing we would want to hear at times of hardship, but life really is a test. This reality has been stated multiple times in the Holy Quran. Like it or not, our Creator tests us in various ways. Mental and physical discomforts may be the obvious ones, but worldly pleasures and successes are tests too. In short, we have been created to be tested. If there were no tests, there would be no victories and so, there would be no spiritual elevation either.

    We were created for a reason – to worship God, and heaven and hell were created to serve a purpose, as a recompense for how one responds to the tests in this life. The Quran states, “Do the people think that they will be left to say, ‘We believe’ and they will not be tested?”(29:2). The tests are ordained by God and unavoidable, but there are several lessons about the tests from God that I have personally picked up along the way.

    The night prayer is probably one of the best anti-depressants available. There is no word to describe the beauty of the night prayers and you will only understand it once you wake up some time before dawn, get down on your knees and talk to the Lord that created you. Pour your heart out. Say what you want. Ask for what you desire. Feel with sincerity whatever emotion comes, be it gratitude, awe, sorrow, guilt, or joy. Crying is normal. And know that He is listening; you are not alone. The peace that follows is profound.

    When you are regularly praying and talking to God, your trust in Him distinctively increases. The closer you are to Him, the more you realize how dependent you are upon Him. Allah is the best of planners; He only wants what is best for His servants. Praying, doing our very best to achieve our objectives, and then leaving everything to Him takes the edge off worries, and counterbalances them with hope and trust that everything will unfold for the best. The fact is we are human and if a family member is seriously ill, one loses their job, or one’s child is doing poorly in school, it is normal to have concern, worry, uncertainty, or other distress. We must always remember, however, that no matter what situation we are in, Allah has chosen it for us. He knows best and He will provide for us no matter how difficult the circumstances. Continue praying and believing, for once we have Allah on our side, every adversity is a means to increase the ultimate good in our destiny. Allah takes care of what is His. He keeps reminding us of this compelling truth time and again in the Quran. Thus, just make sure to be His genuine servant, knowing that your life, death, and whole being belong to Him alone.

    At times of hardship, try to pause and take a look at the people around you. Everyone has his or her own concerns; some may be experiencing issues unimaginably worse than your own. Doing this provides a greater perspective and some comfort as you know that you are not alone. Everyone has challenges, sorrows, and hardships. These are the tests by which we demonstrate our faith. Acknowledging this makes us thankful and appreciative. It gives us the strength and patience to work our way through the tough times. Pause and say “alhamdulillah.” Thank Him because you are still alive. Thank Him because you have supportive family and friends. Thank Him because He did not give you a test greater than you can bear. Acknowledging and appreciating the blessings in our lives lays the foundation for peace of mind.

    Life is a roller coaster; it has its ups and downs. How we manage it is entirely up to us. The better we manage our lives at times of hardship, the more our eman grows, the more devoted we become as believers. God tests those whom He loves to bring them closer to Him, to strengthen their faith and expiate their sins. The lesson is clear – we should always work to deepen our relationship with Allah Almighty for when He is the source of our strength and hope, there is always room for happiness amidst the turmoil of life.

  • 100 Commandments and Doctrines from the Quran

    100 Commandments and Doctrines from the Quran

    1. Do not be rude in speech (3:159)

    2. Restrain anger (3:134)

    3. Be good to others (4:36)

    4. Do not be arrogant (7:13)

    5. Forgive others for their mistakes (7:199)

    6. Speak to people mildly (20:44)

    7. Be moderate in your bearing and the volume of your speech (31:19)

    8. Do not ridicule others (49:11)

    9. Be dutiful to parents (17:23)

    10. Do not say a word of disrespect to parents (17:23)

    11. Do not enter parents’ private room without asking permission (24:58)

    12. Commit to writing any transaction involving the taking or giving of loans (2:282)

    13. Do not follow anyone blindly (2:170)

    14. Grant more time to repay if the debtor is in hard times (2:280)

    15. Don’t be involved with usury or interest (2:275)

    16. Do not engage in bribery (2:188)

    17. Do not break any promise (2:177)

    18. Keep and fulfil all trusts (2:283)

    19. Do not mix the truth with falsehood (2:42)

    20. Judge with justice between people (4:58)

    21. Stand out firmly for justice (4:135)

    22. Wealth of the dead should be distributed among his family members (4:7)

    23. Women have the right of inheritance (4:7)

    24. Do not take for yourself the property of orphans (4:10)

    25. Protect orphans (2:220)

    26. Do not consume one another’s wealth unjustly (4:29)

    27. Facilitate peace between those in conflict (49:9)

    28. Avoid being suspicious (49:12)

    29. Spend wealth in charity (57:7)

    30. Encourage feeding of the poor (107:3)

    31. Seek out the needy and help them (2:273)

    32. Do not spend money extravagantly (17:29)

    33. Do not invalidate charity by bragging about your generosity (2:264)

    34. Honor guests (51:26)

    35. Enjoin virtue to others only after practicing it yourself (2:44)

    36. Do not engage in or spread corruption (2:60)

    37. Do not prevent people from going to houses of worship (2:114)

    38. Never engage in fighting as an aggressor but only in defense (2:190)

    39. Do not engage in compulsion regarding religion (2:256)

    40. Believe in all prophets (2:285)

    41. Do not have sexual intercourse during the menstrual period (2:222)

    42. Do not commit adultery (17:32)

    43. Choose leaders based on their merit (2:247)

    44. God does not burden a person beyond his capacity; nor should we (2:286)

    45. Do not become divided (3:103)

    46. Think deeply about the wonders of nature and the creation of this universe (3:191)

    47. Men and women have equal rewards for their deeds (3:195)

    48. Do not marry those related to you by blood (4:23)

    49. The man is the protector and supporter of the family (4:34)

    50. Do not be miserly (4:37)

    51. Do not envy others (4:54)

    52. Do not support or be an advocate for those who betray their trusts (4:105)

    53. Support one another in virtue and piety, not in sin or enmity (5:2)

    54. Be just and do not let hatred swerve you from justice (5:8)

    55. Do not consume dead animals, the blood of animals, or pork (5:3)

    56. Avoid intoxicants and alcohol (5:90)

    57. Do not gamble (5:90)

    58. Do not insult other people’s deities (6:108)

    59. Be honest; don’t cheat in any of your dealings (6:152)

    60. Eat and drink but be not excessive (7:31)

    61. Wear good clothing during prayer times (7:31)

    62. Protect and help those who seek protection (9:6)

    63. Strive for purity (9:108)

    64. Never give up hope of Allah’s Mercy (12:87)

    65. Know that Allah forgives a wrong done out of ignorance if the person repents and corrects himself (16:119)

    66. Inviting others to the way of God should be done with wisdom and graciousness (16:125)

    67. No one can bear another person’s sins (17:15)

    68. Do not kill your children for fear of poverty (17:31)

    69. Avoid vain talk (23:3)

    70. Respect other people’s privacy, especially in their own homes (24:27)

    71. Know that God provides security and peace to those who worship Him and act virtuously (24:55)

    72. Be modest and humble (25:63)

    73. Strive for reward in the Hereafter but do not neglect your affairs in this world (28:77)

    74. Invoke not any other deity along with God (28:88)

    75. Do not engage in homosexuality (29:29)

    76. Enjoin the right and forbid the wrong (31:17)

    77. Women should not display or flaunt their beauty and charms (33:33)

    78. God forgives all sins when the sinner repents and turns to Him (39:53)

    79. Repel evil by something that is better (41:34)

    80. Decide affairs by consultation (42:38)

    81. Know that there should be no monasticism in religion (57:27)

    82. Those who have knowledge will be given a higher rank by God (58:11)

    83. Treat non-Muslims in a kind and fair manner (60:8)

    84. Stay away from greed and stinginess (64:16)

    85. Do not ignore or push away the needy (93:10)

    86. Pardon and forgive the mistakes of others (3:135)

    87. Establish prayer and give in charity (31:4)

    88. Know that the bounty of God is better than anything man can amass or hoard (10:58)

    89. God puts love and affection between the hearts of those who believe in Him (8:63)

    90. Those who purify their souls succeed, and those who corrupt their souls fail (91:10)

    91. Those who believe in God find satisfaction in remembering Him (13:28)

    92. Those who believe and do good are given joy and peace of mind (13:29)

    93. Enjoin patience and compassion (90:17)

    94. Know that God gave humans hearing, sight, intelligence, and affections so that they might be grateful (16:78)

    95. Compete with one another in doing good (21:90)

    96. Know that God created the universe with meaning and purpose (3:191)

    97. Guard your modesty (23:5)

    98. Know that being just is next to piety (5:8)

    99. Fight when necessary to defend yourselves but do not aggress (2:190)

    100. Know that it is only righteousness that makes a person noble (49:13)