Surah Ar-Rahman Part 6

In the Name of God the Most Gracious, the Dispenser of Grace

Part 6

خلق النسان من صلصال كالفخار 

و خلق الجان من مار جمن نار

فباى آلاء ربكما تكذبن

رب المشرقين و رب المغربين

فباى آلاء ربكما تكذبن

He created Man from clay like the pottery
And He created Jinn from flame of fire
Which of the favours of Your Lord will you deny?
Lord of the two sunrises and the two sunsets.
Which of the favours of Your Lord will you deny?

Remember in Part 1, I asked the question of who did God teach the Qur'an to other than Man?  Also in the refrain فباى آلاء ربكما تكذبن, it is addressed to you in the dual sense (the Lord of you both).  Well, here the mystery is solved when God describes the creation of Man and Jinn.

After the beautiful verses describing the Earth and the Universe, the lens shifts to the creation of the two beings highlighted in this Surah.  These are the two amongst all of God's creation with free will, i.e. they are given the freedom of choice whether to obey or not to obey.  Here God is reminding us and the Jinns of our creations; that we come from 'humble' beginnings.

If in the third verse of this Surah, God said He created Man and taught him al-Bayan (speech/ language/ communication), this verse continues by saying we were created from basically the humble clay which when dry become like fragile pottery and when broken, is basically useless.  So however great we think we are, with all the education, sophistication, powerful and persuasive communication, we are basically being told - remember your humble beginning and that Time is ticking.  Sooner than you think, you will be like that broken pottery.  While we may not know much about the Jinns' creation, I would hazard a guess that there is a similar reminder for them too.

How does this tie back to the rest of theme of this Surah, i.e. that we cannot deny His favours and that it is part of His mercy?  

My late mother used to worry about me being a bit arrogant and proud.  Her deathbed advice to me is "Be humble."  Humility is a virtue that is difficult to maintain the higher up you go and the more you are successful.  You start to think that all the accolades, the success, the things that you own, the respect people give to you as your due.  That you are entitled to them.  You start to forget your origin - you lose sight of yourself, instead you create a construct/image of yourself that does not reflect the reality.

Be humble, have humility - God's reminder of our humble beginnings is exactly the force we need to knock down that construct and take a serious look at ourselves before time runs out.  A reminder from Ar-Rahman because He does not want us to fool ourselves into thinking we are going to get A+ when the results are revealed when we are actually failing miserably.

After that reality check, He then reminds us of His dominion over the two Easts (points of sunrise) and two Wests (points of sunset).  There are many other places where God states that to Him belongs the East and the West.  But I believe that this is the only verse mentioning about two Easts and Wests.  Scholars have slightly varying interpretations but the general consensus is that wherever you turn and look across the horizon, there is God. (In fact there is a verse in Surah al-Baqarah that mentions this very idea by linking the directions with the Face of God.)

What is quite interesting is His choice in describing Himself as Rabb, which means Sustainer.  It implies that the points of rising and setting of the sun (and the moon) are being maintained by Him.  It implies power and at the same time mercy.

Juxtapose that with the reminder of our humble beginnings and the universe that He described earlier, we see a clearer picture of ourselves in relation to everything else.  If that is not a favour, then there is nothing left to say.

Surah Ar-Rahman Part 5

In the Name of God, the Most Gracious, the Dispenser of Grace.

Part 5.

و الارض وضعها  للأنام

فيها فاكهة وَالنَّخْل ذات الأكمام

و الحب ذو العصف والريحان

فباى آلاء ربكما تكذبن

And the Earth, He laid her for all creatures
In her are fruits and palm trees having sheaths

And grains with husks and scented plants.
So which of the favours of your Lord/Sustainer will you deny?

I am always amazed by these few verses, especially after learning Arabic (the little I know).  The One who taught us Al-Bayan paints a beautiful picture and engages our senses with just these few words.  

The use of وضعها always give me the impression of someone spreading something luxurious like an expensive carpet.  In this case, it is the Earth herself that God has laid out like a spread.  And who for but  للأنام.  The word, according to Lane's Lexicon, refers to all that is on the face of the Earth, or to those who have a soul/spirit, i.e. living things.  I had the opportunity to cut the grass in the garden the other day and notice how many different types of grass and plants, even weeds, with flowers and grain-like stalks, sharing the same space. There is a fresh scent in the air and I spotted a ladybug, spiders and a beetle. I am sure there are many other creatures which I didn't spot.  And I was reminded of the above verses that the Earth (and the garden being part of her) was for all creatures. The theme of balance continues here, even though it is not explicitly mentioned, in that everything is well balanced and has a place from the largest and most powerful to the tiniest and microscopic.  The eco-system of the various different places on this Earth works on the principle of balance, where too many of one species or another will upset the whole eco-system.  

Basically that sense of space and spaciousness is then augmented with a feast for the five senses.  For God painted a picture of an Earth full of فاكهة which most translate as fruits.  I have often wondered why this amongst other Arabic words for fruits was chosen.  Nouman Ali Khan clarified it for me - this word meant fruit which taste so heavenly that it brings a smile to one's face.  Checking Lane Lexicon, the word is associated with abundant and sweet fruits and with happiness and cheer.  Not only is the Earth full of فاكهة, She is also full of النَّخْل ذات الأكمام.  The word ذات signifies possession and my Arabic teacher once said, it not only signifies possession but also it is always associated with that characteristic.  In this case, we are talking about palm trees which would immediately bring to mind sheaths of fruits, be they dates or types where we derive palm oils.  These are the trees we always imagine when we think of places we liken to paradise such as Hawaii.  The senses of sight and taste are indulged in this verse.

Then there is my favourite verse - grains possessing/associated with husks and الريحان.  It brings back memories of running in the padi fields in my childhood and seeing my great uncles and aunts crop the padi and beat the rice grains out of the husks.  Have you ever touched the husks of grain?  Really lovely texture, velvety in some places and hard in others.  Then there was always this lovely scent in the air.  That is exactly what الريحان means.  It has the same root word as the wind/breeze and also the mercy of Allah.  Through these imagery are the senses of touch and smell invoked.

God is, in my opinion, saying not only that He has given all these bounties for us and other creatures on Earth, but also subtly reminding as of our senses and how they are a blessing.  After all, only with these senses can we enjoy these bounties.

Which leads to the final verse of this part - the refrain that will be repeated over and over again in Surah Ar-Rahman.  Which of His favours will we deny?  The Qur'an?  Our lives?  Al-Bayan?  Education? Time?  Justice and balance?  The Earth and its various creatures?  Our senses?  Nouman Ali Khan reminded in his lecture that our title is 'Abd' (Slave) and slaves are not entitled to anything.  Therefore everything that our Master, Ar-Rahman, bestows upon us is a gift for which we should be grateful for.  If we think we are entitled, then we are definitely denying His favour...may we be amongst those who are always grateful.

Surah Ar-Rahman Part 4

In the Name of God, The Most Gracious, The Dispenser of Grace

Part 4.

و السماء رفعها و وضع الميزان

الا تطغوا فى الميزان

و أقيموا الوزن بالقسط و لا تخسروا الميزان

And the sky (heaven) has He raised high and has devised a measure
So that you might never transgress the measure
And establish the balance in/with justice and cut not the measure short!

This section of the surah deals with الميزان (measure/balance).  Lane's Lexicon has it that الميزان is a weighing instrument/a balance/a pair of scales.  How is it connected to the sky and the previous verses?  Then, there is the transition to a reminder - that we, the readers/the students, should maintain that balance.  How do we relate to these three verses?  Also, anticipating the next few verses, the mizan (الميزان) is set between the heaven (the last few verses) and the earth (the subject of the next few verses).  Again, there is a symmetry in ordering of the verses in this Surah.

I remember the story of 'Chicken Little' who was worried about the falling sky.  Well, until the Hour happens, God assures us in this verse that He has raised the sky high and in balance.  The sun and the moon and everything else in the heaven/sky above us are in a state of balance, the measure mentioned here is linked to the precision of the sun and the moon.  And that there is balance between the heaven and the earth.

In a sense, the whole universe is a balanced Universe, as Maududi stated:

Almost all the commentators have interpreted mizan (balance) to mean justice, and '...set the balance" to imply that Allah has established the entire system of the Universe on justice. Had there been no harmony and balance and justice established among the countless stars and planets moving in space, and the mighty forces working in this Universe, and the innumerable creatures and things found here, this life on earth would not have functioned even for a moment. Look at the creatures existing in the air and water and on land for millions and millions of years on this earth. They continue to exist only because full justice and balance has been established in the means and factors conducive to life; in case there occurs a slight imbalance of any kind, every tract of lift would become extinct.

My understanding of Nouman Ali Khan's lecture is that God is instructing us that we should emulate the same balance and justice that is inherent in the universe in ourselves.  This is why the two verses directly after is addressed to us.  

He calls us to not only not transgress the balance but also establish balance (in its other word form الوزن) in/with justice.  One is in passive form, i.e. avoidance, while the other is an active form, i.e. positive action is required.  It is not enough that we refrain from upsetting the balance, we need to step forward and establish it in cases where we detect an imbalance (in ourselves and our surroundings).  It is pertinent to note that the Qur'an uses the word 'establish', the same word which is used to associate with prayer, i.e. establish the prayer.  It sets the tone of how serious the matter of balance is.

But how do we know what the balance is?  How do we know we are in balance and with our surroundings?  Everything in its place and time, so my dad likes to say.  Give each its due - that's what it means by not cutting the measure short.  As an employee, a daughter, a sister, an aunt, a friend, a citizen, a vicegerent of God (etc) and towards my own self, each of these roles should be given its due without short-changing one for the sake of the other.  The optimal answer, any optimisation expert would tell you, is when all the constraints are 'tight' and there is no slack.  Basically a very good balancing act.

But it is not only that.  Maududi, like many other commentators before him, also equates balance with justice:

As you are living in a balanced Universe, whose entire system has been established on justice, you also should adhere to justice. For if you act unjustly within the sphere in which you have been given authority, and fail to render the rights of others, you would indeed be rebelling against the nature of the Universe; for the nature of this Universe does not admit of injustice and perversion and violation of the rights. Not to speak of a major injustice, even if a person fraudulently deprives another of an ounce of something, by giving him short measure, he disturbs the balance of the entire Universe.-This is the second important part of the Qur'anic teaching that has been presented in these three verses. The first teaching is Tauhid and the second is justice. Thus, in a few brief sentences the people have been told what teaching has been brought by the Qur'an which the Merciful God has sent for the guidance of man.

Surah Ar-Rahman Part 2

In the Name of Allah, the Most Gracious, the Dispenser of Grace

Part 2

بِسْم الله الرحمن الرحيم

الرحمن

علم القران

خلق الانسان

علمه البيان

The Most Gracious,

He taught the Qur'an

He created Mankind

He taught him Al-Bayan

Earlier I reflected on the questions an what I learnt for the first 2 verses.  The next two verses are the continuation of the sentence where Ar-Rahman created mankind and taught us al-Bayan.

If the order is important, then the creation of Man is second to the teaching of the Qur'an.  A question that I have is why the creation of Man is stated in two places in the surah, albeit with more details in verse 14.  Another question is why the creation of Man is considered a mercy.  Next, what is Al-Bayan and its importance given it is again another thing taught by Ar-Rahman himself?  

These two are the next most important of God's favours to the Qur'an.  Let's tackle the first - why is our creation considered a favour and a mercy?  Looking at the state of the world today, one could very well be sceptical as to the mercy aspect to creating mankind.  In fact, one would not be the first to ask...the Angels asked God something similar before the creation of Adam a.s.  (Surah 2:30).  And God's answer was that He knew what they knew not.  

Syed Qutb said this about the above:

"It is true that man would commit corruption and shed blood, but even this apparently evil aspect of his function turns out to be for best.  It is a necessary consequence of perpetual progress and development, and the changes brought about a ceaseless endeavour in pursuit of better and higher things in this world."

Basically there is purpose to our creation and that purpose is fulfilled by our actions, good and bad, whether we understand it or otherwise, because there is a higher plan that neither we nor the angels are aware of.  Furthermore, there is a potential in all of us that God describes in Surah At-Tin as the "best of forms" which can be unlocked through the teachings of the Qur'an.  And that is the reason why the teaching of the Qur'an is mentioned before even our own creation.

The fulfillment of the purpose is why God taught us specifically Al-Bayan, something which is not taught to other creation.  Al-Bayan is actually linked to the concept of Names that God taught Adam a.s. (Surah 2:31).  Al-Bayan, which is often translated as speech, comes from the same root word as Baina (between) - which basically means to distinguish, separate, make clear.  More than just speech, Asad said that it:

"applies to both thought and speech in as much as it comprises the faculty of making a thing or an idea apparent to the mind and conceptually distinct from other things or ideas, as well as the power to express this cognition clearly in spoken or written language."

What are the "Name of All Things/Beings etc" that God taught Adam but in essence the ability to distinguish one thing from another.  Al-Bayan is a skill and ability that is uniquely inherent in mankind, a gift from Ar-Rahman.  It is also the basis of the languages that were/are spoken and written by mankind through time.  Nouman Ali Khan emphasised in one of his lectures that therefore all languages are revealed languages because Ar-Rahman taught them (by teaching Al-Bayan to mankind).  With languages, we are able to communicate and get to know one another as commanded by God (Surah Al-Hujurat).  This beautiful gift of Ar-Rahman needs to be fully appreciated and not abused as we seem to do nowadays - with all the meaningless and almost abusive chatters on social media and in real life.

And through this skill of Al-Bayan, do we come to understand the world around us and live up to our potential and responsibility of being care takers on this Earth on God's behalf.  It is through Al-Bayan, that discoveries are made and progress and development continues in various spheres of life.

And ultimately only with Al-Bayan do we come to understand the underlying messages of the upcoming verses of Surah Ar-Rahman.

The development of God's Message in Surah Hud (Chapter 11 of the Qur'an) Part 2

In the Name Of Allah, the Most Gracious, the Dispenser of Grace.

Earlier the stories of Noah, Hud and Salih a.s. showed how the central core message remains the same - the worship of God alone - while the concept of who God is and the social aspects of the message is being developed slowly through each subsequent 'story'.  Truly, a most beautiful story ever told.  In this next section, we are introduced to a few new 'players'.

The Story of Abraham a.s. and his wife

(69-70)  And, indeed, there came unto Abraham Our [heavenly] messengers, bearing a glad tiding.  They bade him peace; [and] he answered, "[And upon you be] peace!" - and made haste to place before them a roasted calf.  But when he saw that their hands did not reach out towards it, he deemed their conduct strange and became apprehensive of them.  [But] they said: "Fear not!  Behold, we are sent to the people of Lot."

(71-72)  And his wife, standing [nearby], laughed [with happiness]; whereupon We gave her the glad tiding of [the birth of] Isaac and, after Isaac, of [his son] Jacob.  Said she: "Oh, woe is me!  Shall I bear a child, now that I am an old woman and this husband of mine is an old man?  Verily, that would be strange thing indeed!"

(73)  Answered [the messengers]: "Dost thou deem it strange that God should decree what He wills?  The grace of God and His blessings be upon you, O people of this house!  Verily, ever to be praised, sublime is He!"

When I read this 'story' of the announcement of the birth of Isaac a.s., I asked myself how this fits into the evolving story of the message.  The contrast here are as follows:
1.  The messengers here are angels rather than human.
2.  They bring glad tidings rather than warnings.
3.  For the first time, a woman is introduced in this Surah.

My thoughts on how this fits into the development of the Message is:
- It is significant that Sarah, the wife of Abraham a.s., was the one directly given the glad tiding and conversed with the angels.  It showed that the message is inclusive of all - the weak, the strays (animals), the women etc.
- the concept of God being able to intervene in the natural process/laws that He has ordained in this world.  The concept that "When God wills a thing to be, He but says unto it, 'Be' and it is."
- the contrast between this 'scene' and the forthcoming 'scene' of a loving husband wife relationship as compared to the aggression/abominations of the people of Sodom.  
             
Note: I was reading earlier this month about the higher objectives of Islamic Law and one of its 'essential' objectives is the protection of the progeny.  Therefore, there is an emphasis on marriage and proper conduct in marriage to protect the progeny.  

The Story of Lot a.s.

(77)  And when Our messengers came unto Lot, he was sorely grieved on their account, seeing that it was beyond his power to shield them; and he exclaimed: "This is a woeful day!"

(78)  And his people came running to him, impelled towards his house [by their desire]: for they had ever been wont to commit [such] abominations.

Said [Lot]: "O my people! [Take instead] these daughters of mine: they are purer for you [than men]!  Be, then, conscious of God, and disgrace me not by [assaulting] my guests.  Is there not among you even one right-minded man?"

(79)  They answered: "Thou hast always known that we have no use whatever for thy daughters; and, verily, well dost thou know what we want!"

(80)  Exclaimed [Lot]: "Would that I had the strength to defeat you, or that I could lean upon some mightier support!"

(81)  [Whereupon the angels] said: "O Lot!  Behold, we are messengers from thy Sustainer!  Never shall [thy enemies] attain to thee!  Depart, then, with thy household while it is yet night, and let none of you look back...

For this story, I will side step the issue of homosexuality till the end of this blog.  It is an issue that I have been grappling with for many years since I met and knew friends and acquaintances who are homosexuals.  For now, let us look at the text and how the message evolved...

Again, like the story of Abraham a.s. and his wife, the story of Lot does not fit into the 'formulaic' story telling of the previous prophets nor of that of Shu'ayb a.s. which is coming.  Here are a people lost to their desires that they would commit such an abominable act - that of sexual assault and rape!  They were demanding Lot to turn his innocent visitors over to them to gratify their base desires.  The contrast of such base desires to the loving relationship of Abraham and his wife, sharing in the glad tidings of their progeny, is quite stark.  

So, I ask myself if there is a link to how God's  message evolves and these are my thoughts:
- God's is the mightiest of support as in Note 111 of Chapter 11 that said '...for the Prophet Muhammad, referring to this Qur'anic passage, is reported to have said, "God bestowed His grace upon Lot, for he betook himself indeed unto a mighty support!" '
- the idea of restraining from one's desires through the consciousness of God; that was the appeal of Lot to his people.


The Story of Shu'ayb a.s.

(84-86)  And unto [the people of] Madyan [We sent] their brother Shu'ayb.  He said: "O my people! Worship God [alone]: you have no deity other than Him; and do not give short measure and weight [in any of your dealings with men].  Behold, I see you [now] in a happy state; but, verily, I dread lest suffering befall you on a Day that will encompass [you with doom]!  Hence, O my people, [always] give full measure and weight, with equity, and do not deprive people of what is rightfully theirs, and do not act wickedly on earth by spreading corruption.  That which rests with God is best for you, if you but believe [in Him]!  However, I am not your keeper."

(87)  Said they: "O Shu'ayb!  Does thy [habit of] praying compel thee to demand of us that we give up all our forefathers were wont to worship, or that we refrain from doing what we please with our possessions?  Behold, [thou wouldst have us believe that] thou art indeed the only clement, the only right-minded man!"

(88-90)  He answered: "O my people!  What do you think?  If [it be true that] I am taking my stand on a clear evidence from my Sustainer, who has vouchsafed me goodly sustenance [as a gift] from Himself - [how could I speak to you otherwise than I do]?  And yet, I have no desire to do, out of opposition to you, what I am asking you not to do.  I desire no more than to set things to rights in so far as it lies within my power; but the achievement of my aim depends on God alone.  In Him have I placed my trust, and unto Him do I always turn!  And O my people, let not [your] dissent from me drive you into sin, lest there befall you the like of what befell the people of Noah, or the people of Hud, or the people of Salih: and [remember that] the people of Lot lived not very far from you!  Hence, ask your Sustainer to forgive you your sins, and then turn towards Him in repentance - for, verily, my Sustainer is a dispenser of grace, a fount of love!"

(91)  [But his people] said: "O Shu'ayb!  We cannot grasp the purport of much of what thou sayest; on the other hand, behold, we do see clearly how weak thou art in our midst: and were it not for thy family, we would have most certainly  stoned thee to death, considering that thou hast no power over us!"

(92-93)  Said he: "O my people!  Do you hold my family in greater esteem than God? - for, Him you regard as something that may be cast behind you and be forgotten!  Verily, my Sustainer encompasses [with His might] all that you do!  Hence, O my people, do [to me] anything that may be within your power, [while] I, behold, shall labour [in God's way]; in time you will come to know which [of us] shall be visited by suffering that will cover him with ignominy, and which [of us] is a liar.  Watch, then, [for what is coming] behold, I shall watch with you!"

Here the development of the message goes another step:
- justice and equity in dealing with others goes hand in hand with the belief in God [alone].
- admonishment not to spread corruption
- sustenance is a gift from God and therefore, not one's possession per say to do as one wish
- admonishment not to follow one's ancestors blindly
- trust in God
- should learn from history for in history are signposts for those who think.


These are just some insights I gleaned in my reading of the Surah.  Allah knows best if I am correct.




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On Homosexuality:


My first encounter with homosexuality is, typically, in books.  But then, I met a friend of a friend who was a homosexual.  He was a sweet man.  Since then, I have met and known several others who are just as kind and lovely.  It therefore troubled me regarding the stand of the various religions, particularly in my own religion, against homosexuality.  It also troubled me when I find around me people who are homophobic.  To my mind, there is little engagement within the Muslim community regarding this issue...we seem to prefer burying our heads in the sand than to acknowledge that there is an issue to be resolved.

It is quite a coincidence that while I am grappling to put down my thoughts in this blog, I read a statement by Pope Francis regarding homosexuals.  Let me quote them here:

Speaking to reporters on a flight back from Brazil, he reaffirmed the Roman Catholic Church's position that homosexual acts were sinful, but homosexual orientation was not.

"If a person is gay and seeks God and has good will, who am I to judge them?"

"The Catechism of the Catholic Church explains this very well," Pope Francis said in a wide-ranging 80-minute long interview with Vatican journalists.

"It says they should not be marginalised because of this but that they must be integrated into society."

Many years ago, I attended a talk in Darul Arqam in Singapore and the speaker said something similar - that there must be a separation between the act and the person.  Based on my memory, he said that the person should not be ostracised but should be befriended and guided while in Islam, it is the act that is forbidden.

While we don't want to acknowledge it, but homosexuality and transgender issues have been there since time immemorial.  It is interesting to note that Muslim scholars in the past have tackled the issue as this paper suggested.  More than that, this paper discusses the nurture vs nature arguments put for in terms of homosexuality.
http://www.lamppostproductions.com/wp-content/uploads/2013/04/Islam-Homosexuality1.pdf

These are other writings from the Islamic perspective.

http://mohamedghilan.com/2013/05/06/religion-homosexuality-same-sex-marriage/

http://www.tariqramadan.com/spip.php?article10683&lang=fr

http://www.suhaibwebb.com/islam-studies/homosexual-wanting-to-embrace-islam-advice-from-ust-suhaib-webb/

I am still grappling with the issue...but for me, one thing is clear.  People, whether they are hetero- or homo-sexuals, women or men, disabled or otherwise, which ever religion or race, should be given equal rights in society - that of the basic human rights and should be treated with respect and compassion.

I will end with a quote from the first paper I cited above:

That being so, as a Muslim who has and will continue to encounter other Muslims
struggling with homosexual thoughts and urges, it is important for the Muslim
community to approach this topic with much more empathy and less prejudgment. Our
children are now growing up in a culture where homosexual encounters and public
discourse about gay acceptance is more normative. Though we try our best to insulate
them from what we deem to be corruptive forces, there is no doubt that we won’t be
able to protect them all the time. For that reason, it is important for us to understand
homosexual psychology and the theories surrounding its genesis. It is also important to
know this information, because many of us are expected to pastor to very diverse
populations. Imams, scholars, and jurists alike have and will continue to be visited by
Muslims who seek to become whole and/or to at least figure out ways to understand
their predicament. Just as harshness with alcoholics and drug addicts can alienate and
send them deeper into their addiction, it is important that those who know we have the
capacity for an uncustomary amount of compassion to be available for our brethren,
listen with an empathetic ear, and guard their secrets so they are able to achieve a
sense of fulfillment and fullness in their lives.

The development of God's Message in Surah Hud (Chapter 11 of the Quran) part 1

In the Name of Allah, the Most Gracious, the Dispenser of Grace

In Surah Hud (11), we have the stories of the prophets a.s. and their messages to their people...lessons for us to learn.  But more than that, I was struck by the beauty in which the story of the Message that God entrusted to His Messengers developed.  The translation used here is that of Muhammad Asad's.

The Story of Noah a.s.:
(25-26)  And indeed, [it was with the same message that] We sent forth Noah unto his people: "Behold, I come unto you with the plain warning that you may worship none but God - for verily, I fear lest suffering befall you on a grievous Day!"

(27)  But the great ones among his people, who refused to acknowledge the truth, answered: "We do not see in thee anything but a mortal man like ourselves; and we do not see that any follow thee save those who are quite obviously the most abject among us; and we do not see that you could be in any way superior to us: on the contrary, we think you are liars!"

(28-31) Said [Noah]: "O my people! What do you think?  If [it is true that] I am taking my stand on a clear evidence from my Sustainer, who has vouchsafed unto me grace from Himself - [a revelation] to which you have remained blind - : [if this be true,] can we force it on you even though it be hateful to you?  And, O my people, no benefit do I ask of you for this [message]: my reward rests with none but God.  And I shall not repulse [any of] those who have attained to faith.  Verily, they [know that they] are destined to meet their Sustainer, whereas in you I see people without any awareness [of right and wrong]!  And, O my people, who would shield me from God were I to repulse them?  Will you not then, keep this in mind?  And I do not say unto you, 'God's treasures are with me'; nor [do I say], 'I know the reality which is beyond the reach of human perception'; nor do I say, 'Behold I am an angel'; nor do I say of those whom your eyes hold in contempt, 'Never will God grant them any good' - for God is fully aware of what is in their hearts. [Were I to speak thus,] verily, I would indeed be among the evildoers."

Here, the message/warnings given by Noah to his people were:
- worship none but God
- concept of God as Sustainer
- concept of God as the One granting grace
- concept of the meeting with God
- concept of God's knowledge
- not repulse those they think are beneath them
- there was no way for him to force them to accept the message

Clearly, his followers were from the lowest of classes in society and looked down upon.  Yet, these were the people who saw the most clearly the truth while most of his people who felt superior to these low classes were blind to it.

The Story of Hud a.s.:
(50-52)  And unto [the tribe of] 'Ad [We sent] their brother Hud.  He said: "O my people!  Worship God [alone]: you have no deity other than Him.  [As it is,] you are but inventors of falsehood!  O my people!  No reward do I ask of you for this [message]: my reward rests with none but Him who brought me into being.  Will you not, then, use your reason?  Hence, O my people, ask Your Sustainer to forgive you your sins, and then turn towards Him in repentance - [whereupon] He will shower upon you heavenly blessings abundant, and will add strength to your strength: only do not turn away [from me] as people lost in sin!"

(53-54) Said they: "O Hud!  Thou hast brought us no clear evidence [that thou art a prophet]; and we are not going to forsake our gods on thy mere word, the more so as we do not believe thee.  We can say no more than that one of our gods may have smitten thee with something evil!"

(54-57)  Answered [Hud]: "Behold, I call God to witness - and you, too, be [my] witnesses - that, verily, it is not in me to ascribe divinity, as you do, to aught beside Him! Contrive, then, [anything that you may wish] against me, all of you, and give me no respite!  Behold, I have placed my trust in God, [who is] my Sustainer as well as your Sustainer: for there is no living creature which He does not hold by its forelock.  Verily, straight is my Sustainer's way!  But if you choose to turn away, then [know] I have delivered to you the message with which I was sent unto you, and [that] my Sustainer may cause another people to take your place, whereas you will in no wise harm Him.  Verily, my Sustainer watches over all things!"

Here, the same message is repeated and added.  The additions are:
- not to invent falsehood, i.e. 'the attribution of divine qualities to any concrete or imaginary object or person, and the making of false statements about God, His attributes, or the contents of His messages.' (Note 119 of Surah 7 in Muhammad Asad's translation).
- the concept of repentance
- the concept of God as the One who forgives
- the concept of God as the One who everything is dependent on. I.e. 'there is no living being over which He has not complete control and which is not entirely dependent on Him.' (Note 80 of Surah 11)
- the concept of God's straight way
- bearing the consequence of turning away from the message/warnings.

The Story of Salih a.s.:

(61)  And unto [the tribe of] Thamud [We sent] their brother Salih.  He said: "O my people! Worship God [alone]: you have no deity other than Him.  He brought you into being out of the earth, and make you thrive thereon.  Ask Him, therefore, to forgive you your sins, and then turn towards Him in repentance - for, verily, my Sustainer is ever-near, responding [to the call of whoever calls unto Him]!"

(62)  They answered: "O Salih!  Great hopes did we place in thee ere this!  Wouldst thou forbid us to worship what our forefathers were wont to worship?  Because [of this], behold, we are in grave doubt, amounting to suspicion, about [the meaning of] thy call to us!"

(63-64)  He retorted: "O my people!  What do you think?  If [it be true that] I am taking my stand on a clear evidence from my Sustainer, who has vouchsafed unto me grace from Himself - [if this be true,] who would shield me from God were I to rebel against Him?  Hence what you are offering me is no more than perdition!" And [then he said]: "O my people!  This she-camel belonging to God shall be a token for you: so leave her alone to pasture on God's earth, and do her no harm, lest speedy chastisement befall you!"

Again, the same message with more development:
- the concept of God being ever near and responding to those who call unto Him
- the concept of caring for ownerless (possibly stray) animals as quoted in Note 57 of Surah 7:
'The commentators cite various legends to the effect that this she-camel was of miraculous origin.  Since neither the Qur'an nor any authentic Tradition provides the least support for these legends, we must assume that they are based on the expression of naqat Allah (God's she-camel), which has led some pious Muslims to fantastic conjectures.  However, as Rashid Rida points out (Manar VIII, 502), this expression denotes merely the fact that the animal in question was not owned by any one person, and was therefore to be protected by the whole tribe; a further, analogous expression is found in the words 'God's earth' in the same verse: an illustration of the fact that everything belongs to God.  The particular stress by Salih on good treatment of this ownerless animal - referred to in several places in the Qur'an - was obviously due to the cruel high-handedness displayed by the tribe...'

With hardship, comes ease

Tonight, my mind and soul feel so weary; a burden of the mind and the spirit that makes me seek solace in God's words:

"With every hardship, comes ease. Verily, with hardship comes ease." (Chapter 94; verses 5-6)

This refrain, echoed twice, stress upon the sometimes "hidden" blessings within a given burden or hardship. In the ordinary words of mortals, "In every dark cloud, there is a silver lining." Sometimes, we are too weary, too burnt out, too depressed to see that "ease", that silver lining. After all, when surrounded by darkness, it is not easy to "see." Usually, we understand the "ease" afterwards and therefore make the mistake that the ease comes after hardship. But note the stress in the refrain of the word "with" which indicates that the ease comes hand-in-hand with the hardship. (Once again, the duality that I was discussing in an earlier note kicks in.)

The Mercy of God is that He does not give us the hardship without providing its relief at the same time.There are so many examples in my life of these incidents of hardship and ease going hand in hand. But the most recent is the really lovely friends I had like Bahar, Nicole, and Rocio who helped me last week when I was struck by a strong migraine. Yet it is not always that obvious, when probably one is driven to the edge such that one raises up one's face to the Heavens to ask "Where is the ease promised?"

When that happens, God answers, "Ah! Verily, the help of God is (always) near!" (Chapter 2; verse 214)

I am reminded of the famous Christian poem, "Footprints in the Sand" which indicates how little awareness do we have of God that His presence in those times of hardship, easing our burdens, is totally not felt. It is thus, for a believer of the Creator (no matter which religion), that faith must be entwined with hope. Hope that He will continue to provide ease, even when we're not aware of it. To be be hopeless is to lose faith in that eternal promise of twining of ease with hardship, to lose faith in God's help and mercy. Without that hope and faith, life becomes meaningless and it is easy to give up. Perhaps that is why people can be driven to suicide, perhaps because they can see no exit out of the darkness surrounding them. I continue to read chapter 94 which states:

"Hence, when you are freed [from distress], remain steadfast...and unto your Sustainer, turn with love." (Chapter 94; verses 7-8)

and am heartened for love is the basis of all these...hardship, ease and the promise of freedom from the hardship springs from His love for us, and all the reciprocity He asked for is for us to remain steadfast and love Him back. Why do I say that the hardship springs from His love? For He says:

"Every human being is bound to taste death; and We test you [all] through the bad and the good [things of life] by way of trial: and unto Us you all must return." (Chapter 21; verse 35)

Hardship is a form of test for us and our hearts, to distinguish our level of faith, to help us get closer to Him.

"And most certainly We shall try you all, so that We might mark out those of you who strive hard [in Our cause] and are patient in adversity: for We shall put to a test [the truth of] all your assertions." (Chapter 47; verse 31)

"...It is they whose hearts God has tested [and opened] to consciousness of Himself; [and] theirs shall be forgiveness and a reward supreme." (Chapter 49; 3)

After all these, I think I can no longer bemoan my current burden but must struggle to accept, strive hard, and be patient for I know He is near, even if I do not feel His presence at the moment.

Lost Worlds - Pagans (History Channel)

One thing I love (and miss) about cable network are the variety of channels; my clear favourites are Discovery and History Channels. You learn a lot from these two channels, especially if you are a techy or a history buff, of which I would like to think I am both.

So, months ago, I turned on the TV to the History Channel and lo and behold, it was showing "Lost Worlds - Pagans." The show basically took us to the ancient ruins around Britain, ruins that predates the Roman's conquest by several thousand years. I'm not even sure if these ruins might even predate some of the Celtic tribes like the Picts. It wasn't really stated in the show.

Anyway, cool theories about Stonehenge and Woodhenge, the very well preserved village at Orkney Island, and the connections between the various sites surrounding Sillbury (hope I'm spelling it correctly), really drew my attention. The village, for example, was built on a prehistoric landfill and the people at the time seemed to have some sort of recycling processes going on...and here I thought that recycling is a modern concept. Little do I know.

Of course, the technology that built Stonehenge and other henges boggles the mind. I am reminded of the Quran's insistance for us to travel through the Earth, for example, in Chapter 22, verse 46

"Do they not travel through the land, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear? Truly it is not their eyes that are blind, but their hearts which are in their breasts."

The Quran exhorts us to travel in at least ten different verses. Not for fun, work, or visiting love ones, but to learn wisdom by opening our eyes, ears, and ultimately our hearts. How is this related to the show? Today, we have the technology and the luxury of such learning without having to leave our homes as this show proves. What wisdom did I derive from this show? I cannot say that it is a wisdom that I currently fully appreciate but let me share and perhaps through the sharing better understand it.

Ancient civilizations, such as the Pagans of Britain, Egypt, Babylon, Rome, have long left their monuments and mark on the landscape of our world. Archeologists, historians, and others have researched and discovered new information about those eras. Yet, we never really ask the basic question: what happened to lead to their downfall and how does it pertain to us.

I'm sure the "technical" reasons for their downfall are well known or still being researched, but it is not the academic questioning that would lead to wisdom. Instead, it must be appreciated and manifested in our own lives. We really must learn from history and stop making the same mistakes. The Quran tells us so many stories of ancient civilizations now lost in time. This morning, one of my classmates asked why the Egyptians are no longer practising the old religion. It reminded me of Prophet Moses' (a.s.) exhortation to the Pharoah and his people and how Pharoah answered. How Pharoah ordered his priests to build the highest tower for him to "reach" God. Also of the other ancient communities mentioned in the Quran, especially in Chapter 11.

While it is given that these communities rejected the message that their prophets brought to them, it is not so much of that rejection that led to their destructions. It is in their deeds; the Ad whom God mentioned in the Quran as builders of lofty pillars, the Thamud who carved cities out of the mountains (probably where Petra is ??), the Madyan, and the Ancient Egyptians. Each of these people transgessed beyond measures. Take, for example, the Madyan in which Prophet Shu'ayb (a.s.) exhorted to "give just measure and weight nor withhold from the people the things that are their dues." (Chapter 11, verse 85). This reminds me of the current financial situation today.

Give just measure and weight - were the bankers fair in their dealings with those who are not credit-worthy, not to mention that interest itself is not just for it creates wealth without the necessary work/effort. The heavy interests charged to these people were themselves a burden, not to mention having to pay off the loans. Then, in restructuring the mortgages/debts, they sold each "parcel" off to unsuspecting investors. That is not giving just measure and weight.

The Thamud, when given the she-camel of God, hamstrung her. Look again at what we're doing to the Earth today and to the other creations of God. Similar to the Thamud, we are given the responsibility of sharing the resources with them. How much have we "hamstrung" our fellow creatures with our pollutions, our destruction of their habitats, our exploitation of resources beyond bounds?

Coming back to the ancient Celtic race, much of their traditions and knowledge were lost. Why? Because theirs was an oral tradition and from here, too, can we learn. That there is a need for documentation and a repository of knowledge. That is why Islam puts much emphasis on transmission of knowledge through the written word; the Quran stands before us as part of that emphasis as the written word (kalam) of Allah.

(Only God knows best.)

Time and Man

This is an article I wrote back in 2005. In the Quran, there is a chapter on Time, Chapter 103. One night, I couldn't sleep while thinking about the chapter...the following article is the result.

In the Name of Allah, the Most Gracious, the Dispenser of Grace

It is once again late night, 2 am to be exact, on July 1st 2005. For all my resolve to sleep early and wake up early, Allah knows me well enough as a night person and hopefully forgive this breach of promise. Tonight, my thoughts turn to Surah Al-Asr:

By Time,
Verily Man is in Loss
Except those who believe and do good
Who remind each other in truth and
Who remind each other in patience and consistency.

Tonight, we observed a minute of silence on the death of a member’s mother in my club. That minute felt very long; yet to us, the day seems to pass so fast. I have heard enough lament as to how time flies. How ironic…By Time.

The examples I mentioned above gives an indication of the relativity of time as we know it. How apt that Allah uses the term “Asr” to describe this time as oppose to “Dahr” which signifies ‘absolute time’.[1] “Asr” indicates measurable, and thus ‘relative time’ much as most of us have experienced. What is it that makes time “flies” such that we do not seem to have enough time? And yet, Allah hints in Surah Al-Asr that this would not happen for those who believe and do good. What then demarcates difference?

The relativity of time, I believe, is dependent on the activity that we do. The hectic pace of life that do not stop to appreciate our surroundings, focused on one goal and one goal only, i.e. the accumulation of materialistic world, distorts this ‘relative time’ just as gravity distorts the space-time continuum in Einstein’s Relativity Theory. So the nature of man’s loss is time itself, for time is the gift that Allah has given to us in order for us to gather our provisions for the hereafter. As time ‘shortens’, our opportunities for gathering these provisions too shrink.

So Allah, in His kind mercy, has shown us the way in the next few verses. Belief is key because it is our belief in Allah that causes us to take heed of His advice. It is our belief of His power over time that leads us to believe that our opportunities are not lost for Allah mentioned in Chapter 10 (Yunus/Jonah):98 that

“Why was there not a single township which believed, - so its Faith should have profited it, - except the people of Jonah? When they believed, We removed from them the Penalty of Ignominy in the life of the present, and permitted them to enjoy (their life) for a while.”

The above verse indicates not only Allah’s mercy but also Allah’s ability to manipulate time. So our belief is necessary to ensure the success of the advice.

The next part is “Do good” and here we note that many other places in the Qur’an links belief with “doing good.” But what does “do good” really entails and how does it prevent the loss of time? To my mind, it entails several key ingredients: namely, wisdom, knowledge, and the ability or power to act. There are those who are of the opinion that wisdom is a God-given gift. Perhaps it is true but I also believe that wisdom can be cultivated through being aware of the surroundings, learning to be alert, and try to understand and interpret what is developing around us. In order to have this awareness, then we have to learn to stop being so focused or channeled in our way of thinking, working, and living. We cannot be heedless of the nuances around us for these nuances are where the opportunities for the “gathering of provisions” lay. Knowledge is key to doing good for we are unable to carry out any actions without having the know-how of that action. Is it any surprise then that the very first revelation was “Read, in the Name of your Lord”[2]? The acquisition of knowledge brings us back to the need to address the issue of time. For it is necessary to manage time in order to obtain the knowledge in a timely manner for the action to be undertaken. And of course, without the ability or power to act, we would not be able to “do good.”

In “doing good” we raise ourselves above the primary concern of every man, i.e. himself. In so doing, we learn the value of time for the issues we have to address are more than likely to be time sensitive. Either it is time critical, as was the case during the tsunami or an endangered life, or it is a process that would need a long time for treatment, like in the case of ozone depletion. Then, the perspective now changes from the quantity of time to the quality of time. It then becomes essential for us to understand how best to utilize the time we are given instead of wasting it away.

The Truth is supposed to set you free. True words indeed. After all in knowing the Truth, we are reminded of the position of everything and thus we understand our position vis-à-vis Allah and that with Him lies our journey’s end[3]. In this divine knowledge, we are set ‘free’ from the confines of time. If from Him we come and to Him we are heading to, the concept of the complete circle, of the Singularity in which there is no escape from, enables us to understand that time[4] is basically meaningless and valueless except for whatever artificial value that we ascribe to it. It then becomes only a tool for us to use in our journey to Allah, just like any other tool that Allah has provided for us. Thus the concept of time evolves from encompassing us to us encompassing it. This is the tool for us to “do good” and subsequently help to increase our provisions.

In the last part, “patience” and “consistency” are two key words very much related to the concept of time as well as the action of “doing good.” These are two words which ties the two together. Man, in his very nature, is impatient, wanting results in an instant. Neither is he consistent as he is often distracted away from his goals. We have to be reminded of the need to be patient and to persevere in our undertakings. With our knowledge of the Truth, we are reminded that everything has its time and place, and that time and place is not determined by us. Patience is then an indication of our acknowledgement and acceptance of that Truth and a form of training of the concept of time being meaningless unless we ascribe importance to it. Consistency is the necessary training for us to undergo to ensure that we do not lose sight of the Truth even as we go about our daily lives where distractions abound.

Thus we note at the end that time is a tool whose value is only what we ascribe to it. It becomes valuable if we use it rightly in accordance to Allah’s wish – to “do good.” In order to learn how to use time, Allah has prescribed us to forms of training; patience and consistency. Only then are we set free and no longer in the danger of being in a loss.





[1] From Muhammad Asad, “The Message of the Quran”, Dar Al-Andalus Ltd, 1980.
[2] Chapter 96 (Al-Alaq):1.
[3] Chapter 2 (Al-Baqarah):284, Chapter 96 (Al-Alaq):8
[4] Time here refers to ‘relative time’ and not ‘absolute time’ for we truly have no understanding of ‘absolute time’.