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Tag: Islam

  • 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.”

     

  • My Advice to New Muslims

    My Advice to New Muslims

    Oftentimes when a person embraces Islam, he or she is unsure of what steps to take next. After much effort to arrive at the decision to proclaim the shahadah, the testimony of faith, with conviction and sincerity, their journey continues. Knowing where to go from there can help a new Muslim steer clear of hardships and misguidance. I am a Latino convert of over twenty years who has had a chance to study Islam and Arabic in the US and Saudi Arabia. In this article, I offer my advice to new Muslims.

    Learn About Allah

    The science which deals with this is called al-tawhid, which means “to single out Allah in worship”. Actually, al-tawhid is classified into three categories – tawhid al-rub?b?yah (singling out Allah in His Lorship), tawhid al-asm?’ wa al-sif?t (singling out Allah in His Names and Characteristics), and tawhid al-uluh?yah (singling out Allah in worship).

    Getting to know Allah is very important. Having newly entered Islam, one might still have a lot of misunderstandings about his/her Lord. In Islam, we recognize that our original state of being is one of not having knowledge, and Allah sent prophets to us to teach us about Allah and the correct way to worship Him. Allah says “We have sent to every nation a messenger (saying) “Worship Allah and avoid worship of other than Allah.” This knowledge is the most important thing a Muslim can learn and the first obligation upon him/her. One should be continually learning, recognizing, purifying, and acting upon tawhid.

    The first words uttered to enter Islam – “L? il?ha illa All?h” – are related to al-tawhid. These words are in fact a statement confirming al-tawhid. They should also be the last words a Muslim says just before he/she dies. That being the case, we can say that al-tawhid should also be the last matter in life.

    Learn the Qur’an

    Allah sent the Qur’an to us as a guide to live by, to judge by it, to recite it, to use it as a cure, to learn and teach it, to reflect upon its words, and to make it the center of our lives. Indeed, the Qur’an is one of the greatest miracles. We should spend time learning how to recite it in its original language. We should read its translation in the language we are most fluent and comfortable with. We should also invest time in our lives to familiarize ourselves with its verses. Indeed, every single verse is itself a sign (?yah) from Allah. It is Allah’s Message to us and instructions on how to live our lives and fulfill what Allah wants us to do.

    Start Praying Immediately

    Prayer is an essential part of Islam. The prophet (peace be upon him) said, “The covenant that distinguishes between us and them is the prayer, so whoever abandons it has disbelieved.” (Reported by Ahmad, Al-Nisai, and Al-Tirmidhi).

    Avoid Bad Company

    It is very important for new Muslims to stay away from bad company. Why do I say this? There are many negative and destructive behaviors that some people see as normal or even praiseworthy. Some individuals accept certain actions as being normal or acceptable; for example, dating and premarital sex, unnecessary intermixing of the genders, drinking alcohol and going to nightclubs, etc. These people have not yet understood the importance of living a pious life or felt the impact of establishing regular prayer. They may not even accept the existence of a Creator. This type of bad company might divert you – intentionally or unintentionally – from your new chosen life. They are not upon the correct path; so how can you expect them to aid you on the path that you have already chosen and recognized to be the one and only truth?

    Attend the Masjid Regularly/Get Involved

    Islam is a religion in which community is very important. Prayers are preformed in congregation five times a day. Males should try to make a great effort to attend all of these five prayers or as many as he can in the masjid if there is no difficulty in him doing this. Women are certainly allowed to pray in the masjid, but are encouraged to pray at home when children or other home matters demand attention. I would also suggest getting involved in whatever capacity you can at the local masjid.

    Learn Arabic

    Arabic is the language of Islam since the revelation was revealed through this language. Arabic is a universal language and is spoken by believers all around the world. The more we understand Arabic, the better we can understand the Qur’an.

    I would suggest learning as much of the Arabic language as possible. Focus on the correct recitation of the words, and on understanding their meaning.

    Additionally, one should not make it a stumbling block to learning or practicing the religion. At times, Muslims get diverted from other matters and may not even pray or memorize the Qur’an with the excuse that he/she has not mastered Arabic yet. Not knowing enough Arabic should never be used as an excuse for one to fall short in other areas.

    Learn the Seerah

    Muslims should learn about the Prophet Muhammad’s (peace be upon him) life. Seerah is the science which teaches about the life of the Prophet Muhammad. We should learn about his life and take lessons from it. We should also learn how he dealt with situations and try our best to model our lives according to his life. Indeed, Allah said, “You have in the Messenger of Allah the best example.” All of our actions in life should accord with his Sunnah (way of life, instruction, actions, and tacit approval).

    Learn About he Early Muslims

    There are often times where Muslims differ on issues related to the religion. Sometimes these differences are legitimate, and sometimes they are not. Allah says, “If you differ in anything, bring it back to Allah and his Messenger.” This means that we should resolve our problems by going back to Allah’s Qur’an, and in our times since the Messenger is not alive, we should go back to his Sunnah. However, there may still exist some differences of opinion on the interpretation of the Qur’an and Sunnah. Therefore, we should rely on the interpretation of the early Muslims, namely the Prophet’s Companions, their followers, and the followers of the followers. By this we can get the best and most accurate interpretation of Islam.

    If these early generations of Islam had a consensus on a particular matter, then it is not permitted to differ in that matter. If they differed on something, then the varying viewpoints are acceptable. We should never rely on our own opinion on things that have already been established or make it an issue of disunity among the Muslims.

  • The Missing Peace

    The Missing Peace

    My path towards Islam has taken many twists and turns throughout Latin America and here in the USA, where I finally became a Muslim. My parents are from Chile. They were political refugees exiled to Mexico because they were Socialists. In the 70s, to be a Socialist in Latin America was synonymous with being a rebel. Having political views that were left-leaning was very dangerous at that time. In 1973, a military coup d’état in Chile resulted in years of brutal political repression. My father was imprisoned and tortured before being exiled. A few months later he met my mother, who was also a Chilean political refugee. In 1976, I was born in Mexico City. My parents, my sister and I lived as a relatively happy, typical Mexican middle class family except for one thing: my parents were agnostic. To not be Catholic in Mexico was almost unthinkable.

    In 1989, when democracy was reinstated in Chile, my parents decided to return. I was a 12-year-old boy. Chile is a small country, dominated by one of the most conservative churches in the world. Like in Mexico, I grew up surrounded by Catholic messages over the radio, on television, and in the streets. In my own innocent way, I always liked the idea of God, of one God, but that was not what people believed. How could a boy from an agnostic family firmly believe in God? In my house that topic was never a theme of conversation. “Religion is the opium of the masses,” my father used to say. Over the years, my desire for a spiritual connection continued to increase.

    As a teenager, I was exposed to Capoeira (a Brazilian dance/martial art form) during a family vacation to Brazil. In Chile, I began taking Capoeira classes which helped to fill the void of my lacking spirituality. In 2000, I was accepted to the school of business in Chile and I studied Capoeira every day. My life became busy, “too busy” for religion.

    In 2003, I met my wife, a beautiful American woman who was teaching English in Santiago, Chile. She came from a Catholic family and thus, I came closer to the religion. In 2005, I moved to the USA and in 2006 we married in a Catholic Church in Richmond, Virginia. In 2008, I opened my own studio to teach different styles of martial arts, fitness and dance. That same year my first daughter, Priya, was born and in 2010 I became a home owner. In a period of only five years I had achieved the “American dream”, things that some people do not achieve in their entire life. But something was still missing.

    2012 was one of the hardest times in my life. My arrogance led me to tear my patella tendon which took almost a full year to recover. That same year my second daughter, Mireya, was born. In 2013, I began my spiritual-religious search. I started investigating the Yoruba religion, Santeria, but I did not feel identified with it.

    In December of 2014, I spent Christmas with my family in Chile. After Christmas dinner I went to my room to sleep, but stayed awake just sitting on my bed. Memories of my adolescence and my youth came to me and I began to cry. I cried a lot. I can’t remember for how long, maybe for five or 10 minutes, but I remember putting my knees on the floor and my arms in a supplication position. And I stayed there, asking, really asking, for God to guide me and help me to come closer to Him. After that, I turned on the TV and it was showing a program about the life of Jesus. A lot of questions came to mind like, “Is he God”? Then I googled the word “Jesus” and somehow landed on a page discussing Jesus and Islam. Then I researched the words “Islam” and “Prophet Muhammad.” By the end, I didn’t sleep until 5 or 6 am.

    Around 11am, I woke up. My mother said I must have been tired because of how much I had slept. I told her then that I wanted to become a Muslim but she didn’t believe me. When I arrived in America again, I called a Muslim friend to see if he could take me to a mosque. There, I felt so much peace and harmony within myself. Then another friend, who is from Turkey, helped me to take my Shahada, the testimony of faith. I also met a Gambian brother, a student at my studio, who helped me visit different mosques and meet with some imams. By Ramadan time, I realized that I was surrounded by a nice community of brothers to help me in my journey.

    My wife has been a tremendous support to me. We have been married for 10 years now. I consider myself an impulsive person and I used to get angry with her for insignificant things. But now I try to remember this hadith: “The strong person is not the good wrestler. Rather, the strong person is the one who controls himself when he is angry.” (Sahih al-Bukhari, Book 73, #135)

  • The Qur’an Opened My Heart

    The Qur’an Opened My Heart

    My name is Margarita Aguirre and I am from the city of Guadalajara in Jalisco, Mexico. I was born in the midst of a practicing Catholic family. I remember that while I was in high school, I had my first encounter with Islam without realizing it. On our school’s bulletin board, they displayed a “poem” that caught my attention. I remember jotting it down in my favorite poetry journal because I loved it. At the end of the poem, it simply read: “The Qur’an.” I thought that it must have referred to a book of poetry, and so I did not think to look for any more information.

    Years passed and again I came face-to-face with the Qu’ran. In my profession as a teacher, and until now, I have always been passionate about everything that has to do with history. Consequently, it was while I was reading about history that I learned about all the many world religions, including Islam. One day, I planned a lesson dealing with world religions for my students. It was during that particular class that I again found the word, “Qur’an” in the history books. Then I realized that this book was not a book of poetry, but rather a book that Muslims read, similar to the Bible for Christians.

    It was a huge surprise for me, because I used to think that the Bible was God’s only book. I recall that at the end of my work day, I went home and searched for what I had written in my journal all those years ago during high school, and I found it. It was then that I wanted to know more about Islam. That was the most striking incident that occurred which sparked my search for information about Muslims and Islam. In fact I did not have a good concept about Islam but I wanted to explore and understand the religion myself, and I wanted to know why Muslims also had a holy book.

    During my investigation I found an internet page with information about Islam. I really enjoyed reading the articles, and that is how I began learning. The site manager explained a lot about the religion and answered all my questions, dispelling any doubts. I would double check whatever the brother said, just to be certain, until one day I decided to download a copy of the Qur’an.

    In the beginning, this Qur’an contained a biography of the Prophet Muhammad, peace be upon him, and it impressed me. I finally learned firsthand about the person who had established the Islamic teachings. When I began reading the verses of the Qur’an, my heart recognized that they were God’s words; that I was reading the very words of Allah.

    I felt so moved that I could no longer resist the truth that my heart had acknowledged. This beautiful religion that has changed my life is a fountain of wellbeing and joy for the heart. God, in His divine wisdom has left us with all the knowledge we need in the Holy Qur’an and in the Sunnah of our Prophet Muhammad, peace be upon him. More importantly is that it was in this religion that I finally understood God’s Oneness, and I learned how to love Him alone. I felt complete and I understood so many things. Islam perfected my soul and my feelings, and all my doubts were resolved, Alhamdulillah. And as Allah tells us in the Qur’an, “This is the Book about which there is no doubt, a guidance for those conscious of Allah,” (Qur’an, 2:2).

    My first Ramadan was about total surrender to God. I was very excited; it had only been two months since my conversion. I had declared my testimony of faith long distance with a Moroccan brother, because I did not know a single Muslim in Mexico. Later I searched for an Islamic community in my city, and to my surprise, I found other Muslims in Guadalajara. Until that time I had thought that I was the only one in Mexico! I was able to say the Shahada again with my Muslim sisters in the mosque. Alhamdulillah, it was a wonderful Ramadan for me, as I observed the fast, and not only did I leave food and drink during the prescribed times, but I also abstained from everything that was harmful to the soul, such as bad manners and evil actions.

    I give thanks to God for having guided me to Islam as my religion and way of life, for I have never been happier, alhamdulillah.

     

  • Duas from the Quran

    Duas from the Quran

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  • 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.”

  • Book Review: Islam: A Brief Look at Faith & History

    Book Review: Islam: A Brief Look at Faith & History

    Title: Islam: A Brief Look at Faith & History

    Paperback: 162 pages

    Author: Hafiz Ikhlas Ansari

    Publisher: www.lightuponlight.us

    Price: $13.95 (lulu.com)

    Review by Sadiya Barkat

    Hafiz Ikhlas Ansari is a faculty member at MCC Academy in Chicago and imam at the MEC Masjid in Morton Grove, Illinois.

    Br. Ansari’s “Islam: A Brief Look at Faith & History,” published by Light Upon Light, is an amazing and concise view into Islamic beliefs and practices, as well as Islamic history, suitable for the Muslim or non-Muslim, layperson or scholar. In a brief 162 pages, the book is absolutely packed with information. It is divided into two sections, one describing core beliefs and practices, and the other laying out a summary of Islamic history.

    The first section does an excellent job of expounding upon the core beliefs of Islam in such a way that interests both Muslim and non-Muslim audiences. This section is extremely well organized, and each principle, pillar, or point of faith is explained well. Issues that have provoked much debate in the West, such as polygamy, extremism, and women’s rights, are explored with simplicity and intelligence. The book also examines the common divine source of Judaism, Christianity, and Islam.

    The second section of the book was astonishing — the author manages to pack in over 1400 years of history into less than 100 pages, giving the reader keen insight into major events in Islamic civilization. The various Muslim dynasties and empires are presented in a balanced manner, with the author acknowledging the gap that often existed between Islamic principles and worldly practice. Unflattering or contentious events in Islamic history are not glossed over, but rather portrayed in an honest light and with fair critique, making for a very enriching and thought-provoking reading experience.

    The author also does an excellent job of highlighting how the complexities of history and the occurrence of colonialism have created or contributed to some of the contemporary problems within the Muslim world. This book can serve as a valuable textbook for middle school and high school. Overall, “Islam: A Brief Look at Faith & History” is an excellent resource for anyone wishing to gain more information about Islam and its role in, and contributions to, human civilization.

  • Quran’s Position on Peace, Conflict, and Violence

    Quran’s Position on Peace, Conflict, and Violence

    In recent times some acts of violence have been committed in the name of Islam. Many Muslims have condemned such acts as being contrary to the spirit of their religion. Some non-Muslims as well have supported Muslims in clarifying that Islam is a religion of peace, and that extremists have no right to appeal to the religion to justify their acts of terrorism and violence. A few voices, however, insist that this is really about the religion of Islam; they say that violence is rooted in the life example of Islam’s prophet, and in its sacred scripture, the Quran. If what they say is true, then it must be admitted. If what they say is false, then we ought to urgently voice the necessary correction. Hence we take a closer look here at the Quran and the Prophet to see whether these stand for peace or violence.

    Although non-Muslim scholars do not accept the Quran as the Word of God, they agree with Muslims that it represents the most authentic source for the life and teachings of Prophet Muhammad, on whom be peace. The Quran, as with any book, has to be read inter-textually and contextually. An inter-textual reading is an attempt to understand one Quranic verse in the light of its other verses. Classical Muslim scholars referred to this principle by saying that parts of the Quran explain other parts. A contextual reading is an attempt to understand the Quran in the light of its socio-political historical circumstances. Classical Muslim scholars refer to this principle as the circumstances of revelation.

    The Circumstances of Quran’s Revelation

    The Quran does not describe its own circumstances of revelation in any detail. Hence to establish context we must turn to other sources — the seerah (biography of Prophet Muhammad) and hadeeth (sayings and traditions of the Prophet). The hadeeth were compiled later, and are known to be comprised of authentic as well as inauthentic materials. For our exercise here, however, we may limit ourselves to the materials which non-Muslim scholars generally deem to be authentic. William Montgomery Watt is a recognised scholar who has written much on Islam and its Prophet. In his book, Early Islam: Collected Articles, he argues that regarding the basic outline of major events, the seerah can be accepted as authentic. Here we will depend on that basic outline in understanding the Quran’s attitude to peace and violence.

    It is well known that the Quran was not written all at once, but was proclaimed orally, a portion at a time, by the Prophet over a period of 23 years. The verses comment on events as they arise, offering guidance on the full variety of human concerns, including questions of peace and war. To understand what each revealed portion means, we need to read the Quran, as suggested, inter-textually and contextually. As for context, we need to follow the broad outline of events in the life of the Prophet and chart the verses about peace and war within that chronology.

    Patience During the Early Period of Islam

    The Prophet began his preaching in Makkah following his first experience of revelation in the year 610 CE. For the next decade, he and his few followers were persecuted by fellow tribesmen who were antagonistic to the Prophet’s message. Many passages of the Quran, referred to as the Makkan chapters, were revealed during this period. Some Makkan passages refer to the fact that Muslims were being persecuted, and in some instances even tortured, in an attempt to force their conversion back to paganism. Such passages exhort the Muslims to be patient in the face of such persecution and to remain firm in their faith regardless of what they had to endure.

    Seeking a safe haven to practice their faith, Muslims began migrating to Abyssinia which was then ruled by a Christian king known for his tolerance. Eventually the Prophet himself migrated to Madinah, about 250 miles north of Makkah, and his followers gravitated to that town. What followed was a series of battles with the pagans of Makkah who remained committed to undermining the Prophet’s mission. In the second year after the migration (hence 2 H), he engaged the pagans at Badr; in 3 H at Uhud; and in 5 H at the trench (khandaq) on the northern approach to Madinah. The last of these locations was clearly connected to Madinah, the city of the Prophet. He and his followers had dug a trench to stall the advance of the invading pagan army. The other two locations are also interesting, as they give some indication of who was launching the offensive. Uhud is located just outside Madinah. To this day, when Muslim pilgrims visit Madinah, they often take a short taxi ride to that site to pray for the souls of the Muslims who died in that battle. Badr is also accessible from Madinah, though further away than Uhud. It is already becoming evident, that the Prophet at his new city was being attacked by the Makkans who would travel more than two hundred miles to engage him in battle.

    Defending Themselves Against Aggressors

    It was in this period that the Muslims had to defend themselves, for now a Muslim state had been established, and it is the responsibility of every state to protect its citizens from such attacks. Verses in Madinah chapters that direct Muslims to fight the enemy must be understood in this context; they refer not to just any enemy, but to those pagans at the time who were bent on wiping out the religion and its followers. Even so, the verses (for example 2:190) make it plain that Muslims are only to engage those who were attacking them, and in no case are they to be the aggressors, for God does not like those who engage in aggression. The justification for engaging the enemy was so that the persecution already experienced in the Makkan phase would not be repeated (2:191, 2:217). Moreover, according to the Quran, it was about time that the Muslims defended themselves. They were driven away from their Makkan homes and still the antagonists were intent on killing them. Quranic verses point out that if some people do not rise in defense, invaders might demolish synagogues, churches, monasteries, and mosques (22:39-40). Finally, it was necessary to come to the aid of those elements in society who were most vulnerable such as the elderly, and women and children (4:75). Even this passage is hedged with cautions and limitations of justifiable engagement. The Quran says: “But if they hold aloof from you and wage not war against you and offer you peace, God allows you no way against them” (4:90).

    In 6 H the Prophet and his Companions set out to make a pilgrimage to the sacred mosque, the Kaaba, in Makkah, the Prophet’s hometown. They were stopped short at Hudaybiya near Makkah and prevented from entering the city. According to the recognised rules of the day, they should have had the freedom to perform their devotions. The Muslims wanted to fight their way through as they were wont to do in the old days. But the Prophet instead entered into peace negotiations with the enemy. The treaty drawn up had stipulations that were unfair to the Muslims and favourable to the pagans. This too was difficult for the Muslims to accept. But the Prophet agreed to this, for it included the one condition that was an advantage to everyone: there would be no fighting for ten years. The Quran referred to this as a clear victory for Islam (48:1). The agreement stayed in effect only for eighteen months before the pagans violated it. The Muslims eventually came to understand in what way it was a clear victory. It is noted in the Quranic commentaries that in the eighteen months while the treaty was in effect more people embraced Islam as their new faith than the number of people who did so in the eighteen years prior to that.

    Moreover, many who did not embrace Islam at least developed some appreciation for it. During times of war the people were in their fight-or-flight mode of thinking, and hence they paid little attention to the intellectual call of Islam. But in peacetime they interacted with Muslims and learned about the new faith in friendly dialogue. Soon the public sympathy for Islam had reached a threshold which made it possible for it to ultimately become the religion of Makkah. In 8 H, following the cancellation of the treaty, the Prophet was able to gather enough followers to march into Makkah as an unstoppable and somewhat welcome force and to take it over while declaring a general amnesty to his previous persecutors.

    Pockets of Resistance and Hostility Remained

    The Muslims were now generally safe to practice their religion in Makkah and Madinah, for it was now the official religion in both areas. But there were pockets of resistance, people who would ambush and kill defenseless Muslims. In 9 H the Quran’s 9th chapter declared that the Muslims would have no further ceasefire obligations to such guerrillas (9:1). They were given a grace period of four months (9:2). Within that period they were to either cease their hostilities or clear the area (9:3). The declared warning did not affect those who were willing to abide by their treaty with the Muslims (9:4). At the end of the stipulated period, the Muslims were told to respond in kind to their attempts to ambush and kill Muslims. But even then, if the aggressors repented and established prayer and gave charity, they were to be spared (9:5). And even in this situation of open war, if a non-Muslim were to come to the Muslim area seeking refuge, he was to be given refuge so that he might hear the Word of God. Afterwards, such a non-Muslim was to be transported back to a place where he would be safe (9:6). Hence, it is clear that even here the declaration of war at a most critical time is hedged with cautions and limitations, and a safety net is provided for those who were not hostile to Muslims. In fact, 9:6 makes Muslims responsible for the safety of such individuals. Looking at these verses intertextually and contextually, it is clear that those who extract and use 9:5 above without its surrounding verses, and without paying attention to the social situation, violate the text.

    We may add that these measures, harsh though they were, were necessary at the time to enforce peace and ensure the safety of the general populace. This made it possible near the end of 10 H for the Prophet to perform the Hajj to Makkah and for his followers to join him there from all directions, such that they numbered 120,000. His mission now complete, the Prophet returned home to Madinah where he died peacefully a few months later in 11 H.

    The Quran Promotes Peace, Not Violence

    Having placed the Quranic verses within the basic outline of the Prophet’s life as gleaned from the seerah works, and having connected the dots between verses of the Quran, we are able to reach a firm conclusion. Our contextual and intertextual reading of the Quran shows that the Quran is about peace, not violence. When the Muslims had no state they were told to stay firm in their faith and to bear persecution with patience. When they had a state they were told to rise as a state in the defense of their right to live in peace and security, in defense of their weak citizens and of the places of worship which the pagans were targeting for demolition. The major battles were fought from the defensive proximity of the Prophet’s city. Each time the pagans came back with a larger force than previously, forcing the Muslims eventually to defend their city by digging a trench to hold off the invaders. When the Prophet had the opportunity to sign a treaty he did so. The Quran called this a victory, because Islam is about peace. When the Muslims grew in number and could re-enter Makkah as victors, they did so while forgiving their persecutors.

    Verses which permitted Muslims to fight did so with cautions and limitations. A verse which is nowadays often quoted by itself for shock effect because it declares war does not occur by itself. It has a position within the text and a historical context. Taking it by itself, its meaning is distorted. But it is this kind of distortion that the extremists thrive on. They attempt to justify their killing of civilians with a verse which is about fighting those who were ambushing and killing Muslims. The extremists today who behead workers and journalists ignore 9:6 which instruct Muslims to transport such persons to their places of safety. Those who kill civilians in the name of Islam ignore 2:190 which allows for a war of self-defense but prohibits aggression by Muslims — any unprovoked attacks or violations of rights — even within the context of warfare. Those voices are grossly incorrect which, in recent times, spread the idea that the terrorists are following the Quran and the life example of the Prophet. In fact they distort the Quran and misunderstand the Prophet’s life example. The Quran’s instruction to Muslims is this: “O you who believe! Enter into peace altogether” (2:208).

  • 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).