The Cohesive Nature of the Family : The Role of Husband and Wife

 

The Spouse[1]

Marriage is a very important institution in Islam.  The Quran shows that there is a clear bond between men and women.  In numerous places in the Quran, God reminds humans that they are from the same original human being.  It is through this bond that they are interconnected and through these bonds that some of their rights upon one another are established.  God states at the opening of Chapter 4, entitled “The Women”:

“O mankind!  Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women and fear God through whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)!  Surely, God is Ever an All-Watcher over you.” (Quran 4:1)

However, beyond the beginning that the two sexes have in common, God points out that the love and affection that He has created in the hearts of the spouses towards another is one of His great signs that act as portents for those people of understanding.  In other words, such people can look at this aspect of creation and be reminded of the greatness of God’s work and power, the perfection of His creation and the magnificent mercy God has placed in this world.  God says:

“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose and comfort in them, and He has put between you affection and mercy.  Verily, in that are indeed Signs for a people who reflect.” (Quran 30:21)

God also says:

“He it is who created you from a single person (Adam), and then He has created from him his wife, in order that he might enjoy the pleasure of living with her…” (Quran 7:189)

Thus, according to the Quran, the relationship between a man and his wife should be one of love, mercy and mutual understanding.  God also commands men to treat their wives kindly in the verse:

“…And consort with your wives in a goodly manner, for if you dislike them, it may well be that your dislike something which God might yet make a source of abundant good.” (Quran 4:19)

A few words about the purpose of marriage in Islam should be given.  This is needed because many times people enter into marriage or desire to get married without realizing the roles and purpose of marriage itself.  In turn, they do not realize the kinds of responsibilities that will be on their shoulders when they do get married.  However, if the purposes of marriage are known and the responsibilities that marriage will entail are understood at the outset, once again, the probability that the marriage will be a successful marriage will be enhanced.  The person will know what is expected of him, both with respect to his responsibilities and duties and his rights.

Obviously, the purpose of marriage is not simply “fun” or the release of “animal urges”.  There is much more to marriage than that.  Some of the goals behind marriage include[2]: procreating, experiencing permissible physical pleasure, attainment of one’s complete maturity, mutually assisting one another in making one’s life in this world, attaining numerous psychological and physiological benefits, forming the cornerstone of a moral society, bringing up the next generation in asetting that is most conducive for moral and spiritual growth and binding peoples and families together.

The Rights of a Husband and a Wife

In order for a marriage to work best, each partner should understand fully well his or her rights, responsibilities, roles and obligations.  For this reason, Islamic Law has laid down very clear rights and responsibilities for a Muslim husband and wife.  At the same time, though, every married person must realize that one’s spouse is first and foremost another Muslim.  He/she is one’s brother/sister in Islam.  Therefore, all the rights that fall upon a Muslim due to the general brotherhood of Islam are also due to one’s spouse.  There are books on the behavior of a Muslim, brotherhood and love and loyalty among Muslims, and all of those principles apply to a married person as his spouse is part of that Islamic brotherhood and community.  Furthermore, the Prophet, may the mercy and blessings of God be upon him, also stressed this point when he stated:

“None of you truly believes until he loves for his brother what he loves for himself.” (Saheeh Al-Bukhari, Saheeh Muslim)

However, one’s spouse has even more rights upon a person due to the great and important contract that has been contracted between them.[3]

Therefore, when discussing the rights of the husbands and wives, this matter should not be looked at in a cold or legal fashion.  The relationship between the husband and wife must be much more than a matter of rights stated by the law that each must abide by.  Instead, it should be a relationship of love, support and mutual understanding.  Each spouse should take into consideration the needs and abilities of the other spouse.  They should attempt to make each other happy, even if they have to compromise sometimes, and not simply be out to make sure that they are getting all of their rights in the marriage.  Actually, it is usually the case that neither spouse is completely fulfilling the rights of the other and making the other happy.  Hence, they both have to realize and accept their shortcomings.

The Prophet, in particular, advised the husbands to treat their wives in the best way¾ perhaps due to their greater authority or due to their greater strength, in general.  The Prophet said:

“The best of you is the one who is best to his family (wife) and I am the best of you to my family.” (Al-Tirmidhi and ibn Majah)

- islamreligion.com

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Footnotes:

[1]For more details on the Islamic laws of marriage, see the author’s “The Fiqh of the Family, Marriage and Divorce” (American Open University, 1997), passim. The discussion here is based on sections of that work.

[2]Cf., Abdul Rahman Abdul Khaaliq, Al-Zawaaj fi Dhill al-Islaam (Kuwait: al-Daar al-Salafiyyah, 1988), pp. 21ff.

[3]God says in the Quran, “And how could you take it [back] while you have gone in unto each other and they have taken from you a firm and strong covenant” (Quran 4:21).

What Islam Says About Children : Welcoming the Newborn

 

One of the most important obligations in Islam is for parents to love and nurture their children.  Children have the right to be protected, and the right to learn how to worship and obey God.  As previously discussed children’s rights come into play even before their conception and birth and God warns humankind to protect themselves and their families from the torment of the fire.

“O you who believe! Ward off yourselves and your families against a Fire (Hell) …” (Quran 66:6)

The birth of a child, male or female, is a cause for great celebration.  In Islam there is certain etiquette involved in welcoming the child into the family and community.  There are a number of  recommended rituals from the authentic traditions of Prophet Muhammad, may the mercy and blessings of God be upon him, that are to be done that ensure the newborn is received properly by the Muslim society.  However, the absence of any or all of these recommended actions does not negate any children’s rights in Islam. 

It is recommended that the parents or caregivers do tahneek and pray for the newborn child.  Tahneek means putting something sweet such as dates or honey into the child’s mouth.  One of Prophet Muhammad’s companions, Abu Musa, may God be pleased with him, said, “I had a baby boy and I brought him to the Prophet.  He named him Ibrahem, did tahneek with a date and prayed for God to bless him, then he gave him back to me.”[1]

Noted Islamic scholar Imam an Nawawi said that it is recommended to do tahneek with dates for the child when he is born; if that is not possible then to use some similar kind of sweet. The date should be chewed until it becomes soft enough for the baby to suck on it with ease.

The words of the call to prayer are often recited softly into the new born baby’s right ear soon after birth.  The first thing the child hears in this world, are the words of submission to One God.  It was reported that one of Prophet Muhammad’s companions saw him say the call to prayer in the right ear of one of his newborn grandsons.[2]  The newborn child is entitled to a good name.  Names are important; a person’s name conveys meaning and becomes a symbol of that person.  It is recommended that the child be named on the seventh day after his or her birth, however Islamic scholar Ibn al Qayyim said the matter was “wide in scope” and that it was permissible to name the child after birth,  or on the seventh day or at any time before or after those days.[3]

 It is usual for the father to name the child however scholars recommend that parents choose the name together.  More important is that the child should be given a good name, such as ‘Abd-Allah or ‘Abd al-Rahmaan. Prophet Muhammad, may the mercy and blessings of God be upon him, said  “The most beloved of your names to God are ‘Abd-Allaah (slave of God) and ‘Abd al-Rahmaan. (slave of the Most Merciful)”[4]  It is also recommended that the child be named after Prophets, or righteous predecessors.  Prophet Muhammad named his own son Ibrahim after Prophet Ibrahim.  He said,  “A child was born to me last night and I called him by the name of my father Ibrahim.”[5]

It is forbidden to use names that belong only to God, such as al-Khaaliq (the Creator) and al-Quddoos (the Most Holy), or names which are not befitting for anyone other than God, such as Malik al-Mulook (King of Kings).  It is also forbidden to use names that imply enslavement to any one or anything but God, such as ‘Abd al-‘Uzza (slave of al-Uzza – a pagan goddess), Abd al-Kabah (slave of the Kabah), Abd al-Daar (slave of the House).

It is disliked  to use names that have bad or distasteful meanings, or which sound odd, or would cause others to mock a person, or cause him embarrassment.  It is also better not to use names that are associated with sinners or tyrants.  Some scholars also dislike naming children after angels or the names of chapters of Quran. Names have meanings and implied meanings and these meanings will have an effect on the child for good or for bad.  Parents must take great care when choosing an appropriate name for their newborn child.

In Islam it is recommended that parents observe the birth of a child with an offering known as the aqeeqah. When a child is born it is commonplace for the family to slaughter one or two sheep and to invite relatives and neighbours to a meal, in order to allow the community to share in the happy event.  

 Although an aqeeqah is not obligatory it does contain many benefits.  Ibn al-Qayyim, said that the aqeeqah is a sacrifice by means of which the child is brought close to God soon after he comes into this world, it is a sacrifice by which the newborn is ransomed just as God ransomed Ismael with the ram[6]  and it is the gathering of relatives and friends for the Waleemah (feast).

One of the rituals pertaining to newborn children and part of the rights due to children is circumcision. It is obligatory for baby boys to be circumcised.  Prophet Muhammad, may the mercy and blessings of God be upon him, said that five things are part of the inherent nature of people.  They are circumcision, shaving the pubic hair, plucking the armpit hair, cutting the nails, and trimming the moustache.[7]  These things are related to purity and essential conditions of prayer and imply complete submission to the will of God.

It is from the authentic traditions of Prophet Muhammad that the new born child’s hair be shaved and that the weight of the hair be given in gold or silver to charity[8].  It is sufficient to estimate the weight and give the equivalent  amount in currency.

Welcoming the newborn child into the family and community is more than a celebration; the rights and rituals performed serve to remind believers that children in Islam have rights.  Whether the parents are alive or deceased, present or absent, known or unknown the child is entitled to be cared for and raised in security, surrounded by God’s love and laws.  Next week we will discover and explore the rights of children as they grow into adulthood.

- islamreligion.com

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Footnotes:

[1]Saheeh Al-Bukhari, Saheeh Muslim

[2]At-Tirmidi

[3]Tuhfat al-Mawlood, p. 111

[4]Saheeh Muslim

[5]Ibid

[6]Tuhfat al-Mawlood, p. 69

[7]Saheeh Al-Bukhari, Saheeh Muslim

[8]At-Tirmidi

“Supplication is essentially what worship is”

 Al-Nu’man ibn Bashir relates that the Prophet, may the mercy and blessings of God be upon him, said: "Supplication is essentially what worship is."[1]

Here the Prophet is indicating that supplication comprehends all forms of worship.

This idea is also conveyed in the Quran where God says: "And your Lord said: Call upon me in supplication.  I will answer you.  Indeed, those who are too proud to worship Me will enter Hell in humiliation." (Quran 40:60)

We see in this verse that God first mentions supplication, saying: "Call upon me in supplication." Then He refers back to it as worship, saying: "… those who are too proud to worship Me…"

This shows just how important supplication is.  The Prophet considered it to be synonymous with worship, indicating that all the worship we engage in is in some way a means of beseeching and supplicating our Lord.  On this basis, scholars have divided the act of supplication into two categories:

1.There is supplication whereby a person asks God for something.  This includes our beseeching God for forgiveness and for guidance.  It is quite straightforward how this is an act of supplication.

2.Then there is supplication through devotional acts.  Our formal prayers are a form of supplication.  The fasts that we observe are a form of supplication.  When we undertake the pilgrimage, it is a form of supplication.  The reason for this is that when a worshipper engages in one of these acts of worship, it is as if he is saying through his actions: "My Lord, You commanded me and I obeyed and hearkened to Your command.  Here I am, offering you my worship, so please accept it from me."

This is the very meaning of humility and submission, and the act of beseeching our Lord and supplication.  Also, the Arabic word for our formal prayers – salah – literally means "supplication".  Pure acts of devotion are the best means of supplicating our Lord.  When we keep this in mind, it imbues all of our acts of worship with a deeper meaning and makes us better realize the devotional nature of what we are engaged in. 

We cannot lose when we beseech our Lord in supplication.  Either we will be granted what we ask for, or we will earn blessings for the act of worship that we have engaged in by the very act of asking God.  The rewards and blessings of our supplications are guaranteed – by God’s grace – as long as we are truly sincere in our supplications.  This is because our supplications are an act of devotion and a practical demonstration of our faith.

Supplication embodies the quintessence of faith.  When a person beseeches his Lord, he is acting upon his belief that there is a God – a Creator, a Sustainer, a heavenly Provider who is capable of all things and who has all things in His hand.  The supplicant has certainty that the One he calls upon possesses what is being asked of Him, since He possesses all that is in the heavens and the Earth.  The supplicant also has certainty that all created things are poor and only God is rich.  Therefore, the act of supplicating our Lord is rich with deep and vital meanings.

And indeed, supplication repels and combats the greatest bane that can ever afflict the human being – be he a believer or an unbeliever – and that is the bane of egoism.  It is egotistical selfishness that causes strife between people, for it is at the root of insolence, aggression, oppression, and tyranny.  It causes people to deny the rights of others, to abuse their spouses, and to mistreat their colleagues.  It causes a leader to misgovern his people and the governments of countries to transgress against each other.  Societies suffer from selfishness and egoism as much as individuals do.  It is the virus behind all of the problems and afflictions of human life.  Supplication brings to bear the power of faith to defeat this virus.  It does so because it brings about a state of self-effacement and humility in the supplicant before God, for the worshipper cannot approach his Lord through a better door than the door of humility.  This is why the worshipper is closest to his Lord when he is in prostration.

The greatest of supplications are those that contain the meaning of self-effacement.  For instance, the following supplication is mentioned in the Quran: "There is no God but You.  Glory be to You.  Indeed I have been one of the wrongdoers."

Also in the Quran we find: "Our Lord! We have wronged ourselves, and if You do not forgive us and have mercy on us, then we will surely be among the losers."

The Prophet said the following supplication: "O Allah (God)! You are my Lord.  There is no God but You.  You created me and I am Your slave.  And I am upon Your covenant and Your promise as much as I am able…"

The Prophet taught Abu Bakr to beseech God with the following words: "I have wronged myself greatly, and no one forgives sins except You.  So forgive me with Your forgiveness and have mercy on me, for indeed You are Most-Forgiving, Most-Merciful."

Ibn Rajab said: "The crying of the (penitent) sinners is dearer to God than the chanting of those who glorify His name."

Supplicating God with this kind of humility rids a person of egoism.  It also develops the supplicant’s consciousness for others and makes him perceive himself within the context of others.  This is why the most blessed and beautiful supplications are those where the supplicant beseeches God on behalf of other people – relatives and strangers, the righteous and the sinners, those who agree with him and those who oppose him. 

I remember that once during the Hajj pilgrimage, I met with a group of Muslims from Australia.  We discussed the issue of brotherhood and how it can be achieved.  Now, this delegation from Australia was comprised of various groups of people who all had Islam in common.  However, they were divided by ideology, opinion, group loyalties, and even bigotry.  I was among them and said: "You know, we are standing on the plain of Arafah." Then it came to me that I should be supplicating.  I felt the nearness of God’s mercy, and I felt strongly the universal need that all people – just like us – have for His mercy.  Then I said: "O Allah (God)! Every Muslim whom Your religion and Your Law permit me to ask You for their benefit, for mercy and for forgiveness, I supplicate to You on their behalf for Your mercy and forgiveness on this auspicious day and in this place."

Now, when you supplicate like this, you are turning to the Almighty who is capable of all things.  He bestows as He wills and decrees as He wills with His word.  If He wills something, He just says "be!" and it is.  And indeed, I found after making that supplication that it had made a powerful impression upon those Australian Muslims.  They were pleased to see how supplication could be employed to reduce the severity of the disagreements that beset the Muslim community, so that their differences could be handled by the exchange of advice instead of remaining an impenetrable barrier. 

Another way that supplication exemplifies worship is that it is a way of speaking in which the supplicant addresses his Lord directly with good words.  This fortifies the speaker’s heart and mind as well as those others who may participate in it.  Some people are of the contrary impression that supplication is a type of deficiency, a manifestation of incapacity.  They think that a person merely sleeps and sits around and then beseeches his Lord.  On the contrary, supplication gives us the resolve, the strength, and the encouragement to carry on.  This is why the Prophet told those who asked to be in his company in Paradise: "Help me in this by keeping up abundant prayer." He wanted to tie their aspirations in with constancy, resolve, and effort. 

Supplication affirms the trust that we have in God.  The Prophet said: "Pray to God, being certain that He will answer you."[2]  It is also an expression of our inner selves.  It expresses our magnanimity, our faith, and our values, especially when we beseech God on behalf of others.  Beseeching God gets us in the habit of doing so for others, which in turn instills in our hearts the qualities of generosity, love, and deeper faith.

 islamreligion.com

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Footnotes:

[1]Sunan al-Tirmidhi

[2]Sunan al-Tirmidhi

Is the Quran Authentic?

 

The Quran, sometimes called the Holy Quran or the Noble Quran is the divine scripture or sacred text of the religion of Islam.  Muslims believe that the Quran is the literal word of God.  It was revealed to God’s final messenger Muhammad, to bring humankind out of the darkness of polytheism and ignorance and into the light of Islam.  Quran confirms the books that were sent before it, including the Jewish Torah and the Gospels of Jesus.  It became the book of guidance for all humankind.  Quran abrogates all scriptures before it.  It contains signs of God’s greatness, miracles, parables, and lessons.  The Quran explains the names and attributes of God and His creation.  It calls us to believe in God, His angels, His Books, His Messengers, the Last Day, and in in fate or the divine decree.

“And We have sent down to you the Book (the Quran) as an exposition of everything, guidance, a mercy, and glad tidings for those who have submitted themselves.” (Quran 16:89)

“The Messenger (Muhammad) believes in what has been sent down to him from his Lord and (so do) the believers.  Each one believes in God, His Angels, His Books, and His Messengers.  (They say)  ‘We make no distinction between one another of His Messengers’ — and they say, ‘We hear, and we obey.  (We seek)  Your forgiveness, our Lord, and to You is the return (of all)’”. (Quran 2:285)

“And We have sent down to you (O Muhammad) the Book (this Quran) in truth, confirming the Scripture that came before it and trustworthy in highness and a witness over it (old Scriptures).” (Quran 5:48)

The Quran is the greatest of all scriptures.  Through it, God speaks to humankind.  He shows us His mercy, His love, His justice, and His wisdom.  It is guidance, and a comfort to the heart.  It is a most important book indeed.  How then can we be sure that God’s words have not be changed or lost?  How can we be sure that the Quran we hold in our hands today is authentic? 

Muslims have no doubt that Quran is exactly the same today as it was more than 1400 years ago when it was first revealed to Prophet Muhammad.  The authenticity of Quran is  established in several ways.  The most important way we can be sure that the Quran is authentic is the fact that when God revealed the Quran, He promised to preserve it.

“It is We Who have sent down the remembrance (i.e. the Quran) and surely, We will guard it from corruption.” (Quran 15:9)

In the time of Prophet Muhammad, may the mercy and blessings of God be upon him, the Arabs, although predominantly illiterate, were masters of the spoken word. Their poetry and prose were considered outstanding, and a model of literary excellence. When Prophet Muhammad recited the Quran – the words of God – the Arabs were moved tremendously by its sublime tone, eloquence, and extraordinary beauty. The Quran was Prophet Muhammad’s miracle from God.

The Quran was also preserved by the people around Prophet Muhammad, they  memorised the words of the Quran as they were revealed and  paid careful attention to each word. Until today there are people who memorize the Quran with direct chains of memorization that span back to the Prophet, may the mercy and blessings of God be upon him, himself. Besides this record of memorization there is the written record as well, whereby trustworthy scribes wrote down the revelation. They wrote on flat stones, bark, bones, and even animal skins.

Prophet Muhammad himself supervised the memorisation and writing of the Quran.  The preservation of Quran was also a major priority for the four men destined to follow Muhammad as leaders of the Muslim nation.  Through their extraordinary effort and by the permission of God the Quran came to be written in book form.  Generation after generation, one after the other, went to great lengths to preserve the word of Quran exactly as they were revealed.

This process is called Tawatur in the Arabic language.  It means that  historical continuity and perpetuation is achieved by transfer from one generation to the next.  What is implied is that so many people in each generation conveyed it that there can be no doubt about its authenticity.  Quran was not transmitted by a handful of people in one generation to a few persons in the next.  It was passed  by each entire generation to the next generation.  More about how the early Muslims preserved Quran can be found in The Story of Quran, Parts 1-4. 

One of Quran’s most remarkable qualities and another reason for believing its authenticity is the complete consistency between the Quran and many of the discoveries of modern science.  Quran even pre-empts facts only discovered in the last 50 years or less.  More information about the marvellous symbiotic relationship between the Quran and scientific discoveries can be found on this website in the section entitled The Scientific Miracles of the Holy Quran.  Dr Maurice Bucaille, a French medical doctor specialising in gastroenterology had the following words to say about the scientific information contained in Quran.

“The Quran follows on from the two Revelations that preceded it,  and it  is not only free from contradictions in its narrations, but provides a quality all of its own for those who examine it objectively and in the light of science, i.e. its complete agreement with modern scientific data.  What is more, statements are to be found in it (as has been shown) that are connected with science: and yet it is unthinkable that a man of Muhammad’s time could have been the author of them.  Modern scientific knowledge therefore allows us to understand certain verses of the Quran which, until now, it has been impossible to interpret.”

The Quran used by more then 1.5 billion Muslims throughout the world today is known as the Uthmani Quran.  It was compiled by the third leader of the Islamic nation, Uthman ibn Affan, and copies were distributed throughout the Caliphate.  Each book is a copy of the original and it is believed that two of these original copies exist to this day in Turkey and Uzbekistan.

The words of Quran have remained unchanged. Over the centuries Muslims and non Muslims alike have examined copies of Quran more than 1000 years old and found that they are all identical, apart from the introduction of vowel marks in the 7th century CE. These marks were introduced to further guard the authenticity of Quran by demanding strict adherence to pronunciation rules.

The preservation of Quran is a tale of wonder and amazement. It is a testament of God's love for humankind, a book of guidance and a source of comfort. Muslims around the globe bear witness that it is the divinely revealed words of God.  Words from the Most Merciful to His slaves.  From the moment it was revealed to Prophet Muhammad it has been protected and preserved by God from the corruption of mankind and generations of men, women, and children have stood guard over Quran with their hearts, minds and lives. - islamreligion.com

Did Muhammad Author the Quran?

 

Who authored the Quran?  Someone must have produced it!  After all, how many desert men have stood up in the history of man and given the world a book like the Quran?  The book has amazing details of past nations, prophets, and religions as well as accurate scientific information unavailable at the time.  What was the source of all this?  If we were to deny the divine origin of the Quran, we are left with only a few possibilities:

- The Prophet Muhammad authored it himself.

- He took it from someone else.  In this case, he either took it from a Jew or a Christian or one of the foreigners in Arabia.  The Meccans did not bother to accuse him of having taken it from one of them.

A brief response from God is:

"And they say, ‘Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon.’  Say, [O Muhammad], ‘It has been revealed by He who knows [every] secret within the heavens and the earth.  Indeed, He is ever Forgiving and Merciful.’" (Quran 25:5-6)

It was well known to his detractors that Muhammad, who was raised among them, never learned how to read or write from the time of his birth.  They knew whom he befriended and where he had traveled; they acknowledged his integrity and honesty by calling him ‘Al-Ameen,’ the Reliable, the Trustworthy, the Honest.[1]  Only in their revulsion against his preaching did they accuse him – and then it was anything they could dream up: He was accused of being a sorcerer, a poet and even an imposter!  They could not make up their minds.  God says:

"Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way." (Quran 17:48)

Simply, God is aware of what is in the heavens and the earth, He knows the past and thepresent, and reveals the truth to His prophet.

Could Muhammad Have Authored It?

It is impossible that Muhammad could have authored the Quran due to the following reasons:

First, several occasions presented themselves where he could have fabricated revelation.  For example, after the first revelation came, people awaited to hear more, but the Prophet did not receive anything new for months.  The Meccans began making fun of him, ‘His Lord has abandoned him!’  This continued until the 93rd chapter, Ad-Doha, was revealed.  The Prophet could have compiled something and presented it as the latest revelation to end the mockery, but he did not.  Also, at one point during his prophethood, some of the hypocrites accused his beloved wife Aisha of being unchaste.  The Prophet could have easily fabricated something to free her of blame, but he waited for many excruciating days, all spent in pain, mockery, and anguish, until revelation came from God freeing her from the accusation.

Second, there is internal evidence within the Quran that Muhammad was not its author.  Several verses criticized him, and were on occasion strongly worded.  How can an imposter prophet blame himself when it may run him into the danger of losing the respect, perhaps following, of his followers?  Here are some examples:

"O Prophet!  Why do you prohibit [yourself from] what God has made lawful for you, seeking the approval of your wives?  And God is Forgiving and Merciful." (Quran 66:1)

"…while you concealed within yourself that which God is to disclose and you feared the people, while God has more right that you fear Him.." (Quran 33:37)

"It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire." (Quran 9:113)

"But as for he who came to you striving [for knowledge] while he fears [God], from him you are distracted.  No!  Indeed, they [these verses] are a reminder." (Quran 80:8-11)

If he were to hide anything, he would have hid these verses, but he recited them faithfully.

"And he [Muhammad] is not a withholder of [knowledge of] the unseen.  And it [the Quran] is not the word of a devil, expelled [from the heavens].  So where are you going?  It is nothing but a reminder to the worlds." (Quran 81:24-27)

The Prophet is cautioned, perhaps warned, in the following verses:

"Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which God has shown you.  And do not be an advocate for the deceitful.  And seek forgiveness of God.  Indeed, God is ever Forgiving and Merciful.  And do not argue on behalf of those who deceive themselves.  Indeed, God loves not the one who is a habitually sinful deceiver.  They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from God, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech.  And God ever is encompassing of what they do,.  Here you are – those who argue on their behalf in [this] worldly life – but who will argue with God for them on the Day of Resurrection, or who will [then] be their representative?  And whoever does a wrong or wrongs himself but then seeks forgiveness of God will find God Forgiving and Merciful.  And whoever earns [i.e., commits] a sin only earns it against himself.  And God is ever Knowing and Wise.  But whoever earns an offense or a sin and then blames it on an innocent [person] has taken upon himself slander and manifest sin.  And if it was not for the favor of God upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you.  But they do not mislead except themselves, and they will not harm you at all.  And God has revealed to you the Book and wisdom and has taught you that which you did not know.  And ever has the favor of God upon you been great." (Quran 4:105-113)

These verses explain a situation in which a man from the Muslim inhabitants of Medina stole a piece of armor and hid itin the property of his Jewish neighbor.  When the owners of the armor caught up with himhe denied any wrongdoing, and the armor was discovered with the Jewish man.  He, however, pointed to hisMuslim neighbor, also denying his involvement in the crime.  The people from the Muslim’s tribe went to the Prophet to plead on hisbehalf, and the Prophet began to incline towards them till the above verses were revealedclearing the Jewish man of wrongdoing.  All this despite the Jew’s rejection of Muhammad’sprophethood!  The verses instructed Prophet Muhammad himself not to side with thedeceitful!  The verses:

"…and do not be an advocate for the deceitful and seek forgiveness of God…and if it was not for the favor of God upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you."

If Muhammad himself authored the Quran, thus being a lying imposter, he would have made sure that there was nothing in existence which could jeopardize the gaining of followers and supporters.  The fact that the Quran, on various occasions, reprimands the Prophet in certain issues in which he had made in incorrect judgment is in itself a proof that it was not authored by him.

- islamreligion.com

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Footnotes:

[1]‘Muhammad: His Life Based on the Earliest Sources’ by Martin Lings, p. 34.

What is Scientology? : The Eclectic Religion

 

Scientology has been called the world’s most significant new religion, and Scientologists themselves claim to draw on 50,000 years of wisdom.  However apostates from Scientology claim it is a vicious, dangerous cult masquerading as a religion. No matter which description we choose, the fact remains that Scientology is a controversial, mysterious religious movement, with more than 10 million members in around 160 countries across the globe. In this series of articles, we hope to delve into this puzzling movement, and find the answer to several intriguing questions. Is Scientology a religion or an evil cult?  What exactly does a scientologist believe, and how do these beliefs compare to the religion of Islam?

What do scientologists believe?

The official scientology web site[1]  states that “Scientology is a religion that offers a precise path leading to a complete and certain understanding of one’s true spiritual nature and one’s relationship to self, family, groups, mankind, all life forms, the material universe, the spiritual universe and the Supreme Being”.  From this we can easily deduce that scientology does acknowledge God, or what they refer to as the Supreme Being.

“Scientology comprises a body of knowledge which extends from certain fundamental truths. Prime among these are, that man is an immortal spiritual being, his experience extends well beyond a single lifetime and his capabilities are unlimited, even if not presently realised.”  In this statement we can see that scientologists believe in some form of reincarnation perhaps not dissimilar to the Eastern religions such as Hinduism or Buddhism.

Scientology further holds humankind to be basically good, and believes his spiritual salvation depends upon himself, his fellows and his attainment of brotherhood with the universe. This is a very pleasant sentiment, not unlike most of the religions that exist in the world today.  The ultimate goal, scientologists say, is true spiritual enlightenment and freedom. This they exhort is achieved by applying Scientology’s principles and observing or experiencing the results.

The founder of scientology L Ron Hubbard began his studies of the mind and spirit in 1923, resulting in a 1938 manuscript entitled Excalibur.  It was in this unpublished work that the word Scientology first appeared to describe what Mr. Hubbard termed “the study of knowing how to know.”  Hubbard expanded on his studies by writing a manuscript detailing an actual therapy easily applicable to the average person.

The book describing the therapy, Dianetics - the Modern Science of Mental Health, was Hubbard’s masterwork and the basis of Scientology. It provides the means by which practitioners discover past lives.Pressing Hubbard’s application and research even further resulted in the accomplishment of exteriorization—demonstrating the spirit (thetan) is indeed separable from the body and mind.

The official scientology web site states ~ Although Dianetics and Scientology were founded by L. Ron Hubbard, and all the scriptures are solely comprised of his writings and recorded lectures, he nonetheless wrote: “Acknowledgment is made to fifty thousand years of thinking men without whose speculations and observations the creation and construction of Dianetics would not have been possible. Credit in particular is due to: Anaxagoras, Thomas Paine, Aristotle, Thomas Jefferson, Socrates, René Descartes, Plato, James Clerk Maxwell, Euclid, Charcot, Lucretius, Herbert Spencer, Roger Bacon, William James, Francis Bacon, Sigmund Freud, Isaac Newton, van Leeuwenhoek, Cmdr Thompson (MC) USN, Voltaire, William A. White, Will Durant, Count Alfred Korzybski and my instructors in atomic and molecular phenomena, mathematics and the humanities at George Washington University and at Princeton.”

The men Hubbard acknowledges are an interesting mix of the great philosophers, thinkers, psychologists and politicians. By perusing the list one is able to see why scientology has been described as a religious philosophy. However, is a philosophical form of psychology really a religion? A clear and workable definition of religion is very difficult to find, however the online dictionary[2] refers to it as “a set of beliefs concerning the cause, nature, and purpose of the universe especially when considered as the creation of a superhuman agency or agencies, usually involving devotional and ritual observances, and often containing a moral code governing the conduct of human affairs.”

Scientology does acknowledge the existence of a Supreme Being although to the uninitiated it seems to lack a clear vision of an afterlife where one is punished or rewarded. It does have a moral code or set of values calling for universal brotherhood, however instead of ritual and devotional observances scientology has auditing. Auditing is the process of asking specifically worded questions designed to help one find and handle areas of distress often deeply buried in the psyche. Auditing is done with the aid of an E-meter. This is an electronic device that measures electrical resistance and skin conductance. It may in some sense be ritualistic but it is hardly devotional.

According to Rolling Stone magazine Scientology is unique among religious faiths, in that charges for virtually all of its religious services. Auditing is purchased in 12.5-hour blocks, known as intensives. Each intensive can cost anywhere from $750 for introductory sessions to between $8,000 and $9,000 for advanced sessions. Auditing helps a person move through the various levels of scientology until they attain the position of OT or Operating Thetan.

Scientology claims that the term theta describes the life force which animates all living things. This life force, they say is separate from, but acts upon, the physical universe, which consists of matter, energy, space and time (called “MEST” in Scientology). The thetan is what other religions would call the soul or spirit however in Scientology one does not have a thetan one IS a thetan.  An OT therefore is a spiritual state of being where one can handle things without having to use a body of physical means. At this level one deals with his own immortality as a spiritual being and is able to study the very advanced materials of L. Ron Hubbard’s research.

Even though there are obvious aspects of spirituality in Scientology opinions around the world differ on whether or not Scientology is a religion.  It is legally accepted as a tax exempt religion in the United States of America and after a legal struggle, in 1983, the High court of Australia recognised scientology as a religion.  Scientology is not recognised as a religion in France and Belgium and in Germany it is legally a commercial organisation rather than a religion.

In the 2006 exposé of Scientology by Rolling Stone magazine the French sociologist and expert in comparative religions, Regis Dericquebourg, called Scientology’s belief system a “regressive utopia,” in which man seeks to return to a once-perfect state through a variety of meticulous, and rigorous, processes intended to put him in touch with his primordial spirit. These processes are highly controlled, and, at the advanced levels, highly secretive.

Stephen Kent, a professor of sociology at the University of Alberta, in Canada says, with reference to Hubbard’s science fiction writing background, that “Scientologists see themselves as possessors of doctrines and skills that can save the world, if not the galaxy.”

In part two we will travel to a planet far far away to explore the origin of Scientology’s beliefs, and discuss the likelihood of Scientology being either a cult, and or a business often given to criminal acts.

- islamreligion.com

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Footnotes:

[1](http://www.scientology.org)

[2]http://dictionary.reference.com