The Quran on the Cerebrum

 God has said in the Quran about one of the evil unbelievers who forbade the Prophet Muhammad, may the mercy and blessings of God be upon him, from praying at the Kaaba:

“No!  If he does not stop, We will take him by the naseyah (front of the head), a lying, sinful naseyah (front of the head)!” (Quran 96:15-16)

Why did the Quran describe the front of the head as being lying and sinful?  Why didn’t the Quran say that the person was lying and sinful?  What is the relationship between the front of the head and lying and sinfulness?

If we look into the skull at the front of the head, we will find the prefrontal area of the cerebrum (see figure 1).  What does physiology tell us about the function of this area?  A book entitled Essentials of Anatomy & Physiology says about this area, “The motivation and the foresight to plan and initiate movements occur in the anterior portion of the frontal lobes, the prefrontal area. This is a region of association cortex...”[1]  Also the book says, “In relation to its involvement in motivation, the prefrontal area is also thought to be the functional center for aggression....”[2]

Figure 1: Functional regions of the left hemisphere of the cerebral cortex.  The prefrontal area is located at the front of the cerebral cortex. (Essentials of Anatomy & Physiology, Seeley and others, p. 210.)

So, this area of the cerebrum is responsible for planning, motivating, and initiating good and sinful behavior and is responsible for the telling of lies and the speaking of truth.  Thus, it is proper to describe the front of the head as lying and sinful when someone lies or commits a sin, as the Quran has said, “...A lying, sinful naseyah (front of the head)!”

Scientists have only discovered these functions of the prefrontal area in the last sixty years, according to Professor Keith L. Moore.[3]

- islamreligion.com

---

Footnotes:

[1]Essentials of Anatomy & Physiology, Seeley and others, p. 211. Also see The Human Nervous System, Noback and others, pp. 410-411.

[2]Essentials of Anatomy & Physiology, Seeley and others, p. 211.

[3]Al-E’jaz al-Elmy fee al-Naseyah (The Scientific Miracles in the Front of the Head), Moore and others, p. 41.

Forgiveness vs. Retaliation : To Forgive or not to Forgive; that is the Question

 

Islam is a religion that takes into account the nature of humankind; after all, the One who created us knows us best.  We were not created perfect, we make mistakes, we forget, we sin, we fall prey to our emotions and hormones, and our sense of justice may not be as finely tuned as we might desire or think.  Thus the doctrines of Islam, the two main sources of jurisprudence, the Quran and the Sunnah (sometimes called the authentic traditions of Prophet Muhammad), set out for us the guidelines under which the law is applied.  Unlike modern secular societies there is no separation between religion and state.  For the Islamic society to function, the laws of God must be applied.

Islam repeats the Torah or Old Testament’s eye for an eye principle and uses both capital and corporal punishment for many crimes.  However what is often overlooked is that the Quran and the traditions of Prophet Muhammad call for forgiveness instead of retaliation. Islam and its legal principles support forgiveness and peaceful arrangements between all parties.  The second of three categories of crime in Islamic law is Qisas.  Islamically qisas means the law of retaliation, however it is derived from the root qess meaning to track down the effect or trace of something, it may also be defined as tracking the footsteps of an enemy.

"…punish with an equivalent of that with which you were harmed. But if you are patient - it is better for those who are patient." (Quran 16:126)

"And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution.  But if anyone remits the retaliation by way of charity, it shall be for him an expiation. And whosoever does not judge by that which God has revealed, such are the wrongdoers." (Quran 5:45)

Qisas is specifically for murder or serious assault.  Whenever a person causes physical harm or death to another, the injured or a representative of the deceased has the right to retaliation.  In crimes covered under the laws of Qisas the victim or his representative have three options, to insist upon the punishment, accept monetary recompense, or forgive the offender. Forgiveness is even able to avert the death penalty.[1]  Quran urges forgiveness and mercy even in the direst of circumstances.

"And there is (a saving of) life for you in Al-Qisas, O men of understanding, that you may become pious." (Quran 2:179)

As mentioned above the law of retaliation or qisas refers to a particular set of crimes that may be lawfully punished in the same way and to the same degree. In the case of serious assault for example, the victim has the right to choose an eye for an eye, an ear for an ear or a leg for a leg. Qisas also allows for the victim or his representative to choose a different outcome. He may accept compensation also known as blood money or in Arabic, diya. Payment of the diya is calculated on a scale proportionate to the degree of incapacity or injury caused. On the other hand the victim or his representative may also choose to forgive, and despite the legality of all three choices, Quran makes it clear that the better option is to choose to forgive.  In Islam reconciliation is always preferable to retaliation.

"…but whosoever forgives and makes amends, his reward is upon God." (Quran 42: 40)

A renowned psychologist once said that without forgiveness life is governed by an endless cycle of resentment and retaliation.  No matter which of the three outcomes the victim chooses the aim is to put an end to the cycle of retribution and retaliation, and not let the repercussions of the crime persist and damage the Islamic community. In other words, qisas limits the consequences.  The victim’s need for justice is satisfied while preventing unnecessary harm to the perpetrator.

The combination of diya and forgiveness produces a powerful material and spiritual inducement to forgo retribution.  When the victim has the right to choose, in many cases he chooses to forgive because God’s reward is more desirable then any earthly benefit, or the fleeting pleasure of seeing earthly punishment inflicted.

Prophet Muhammad consistently chose forgiveness over retaliation. His behaviour is the best example of forgiveness and compassion.  The crimes against him were often vile and demeaning yet he took God’s words literally and chose kindness over anger.  He had the power and means to retaliate yet the harsher the crime against him the more lenient he became.

"Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from the ignorant." (Quran 7:199)

In this article we have examined the law of qisas and discovered that forgiveness is the best course of action.  Nevertheless God knows the human need for justice in this world and thus He has provided us with a method of retaliation that is fair and just.  However, throughout the Quran and the traditions of Prophet Muhammad we are told that forgiveness is better and in the next article we will discover why.  Do you not wish to be forgiven by God?

"Let them forgive and overlook: do you not wish that God should forgive you? For God is Oft-Forgiving, Most Merciful." (Quran 24:22)

"But if someone is steadfast and forgives, that is the most resolute course to follow." (Quran 42:43)

- islamreligion.com

---

Footnotes:

[1]Punishment in Islam: An Eye For An Eye?" Al-Haramain Online Newsletter, Volume 4, Issue 8, July 2000.

The Creation of an Environmental Conscience : God’s Green Earth

 

“With Him are the keys (to the treasures) of the Unseen that no one knows but He.  He knows whatever there is on the earth and in the sea.  Not a leaf falls but with His knowledge: there is not a grain in the earth’s shadows, not a thing, freshly green or withered, but it is (inscribed) in a clear record.” (Quran 6:59)

The Prophet Muhammad, may the mercy and blessings of God be upon him, once said:

“The world is green and beautiful, and God has appointed you his guardian over it.”(Saheeh Muslim)

Keeping the earth green, productive and of benefit to man and beast is a most noble concern according to Islam.  We learn from the Prophet that:

“There is none amongst the believers who plants a tree, or sows a seed, and then a bird, or a person, or an animal eats from it, except that it is regarded as having given a charitable gift (for which he can expect God’s Pleasure and Reward).” (Saheeh Al-Bukhari)

The planting of vegetation is such a virtuous endeavour in the Sight of God that it is encouraged even if it be a person’s final act on Earth.  The Prophet said:

“Even when the Day of Judgement comes (upon you), if any one has a palm-shoot in hand, he should plant it.” (Ahmad)

As for the question of who has rights over herbage and the other resources that are vital to the survival and well-being of humankind, the Prophet explicitly stated:

“The people are partners in three things: water, herbage and (fuel for) fire.” (ibn Maajah)

It is a given in Islam that if the vital resources of the earth are not shared equitably, societies will be polarized between the haves and the have-nots.  Hence, those Muslims who find themselves in control of provisions beyond their means are encouraged to be charitable and compassionate towards the less fortunate one on the one hand, and censured for hoarding and wastefulness on the other.  In any event, the obligatory Islamic institution of zakah (alms-giving to the poor), the prohibition of riba (usury in all its wicked forms), and the ethical economic system of Islam in general, all ensure that the gap between rich and poor does not remain insurmountable or, in any case, is highly porous.

“It is He Who produced gardens with and without trellises; and date-palms and crops with produce of all kinds; and olives and pomegranates of similar and different variety: eat of their fruit in their season but render the dues (i.e. pay the zakah) that are proper on the day that the harvest is gathered.  And waste not by excess: for God does not love the wasteful.” (Quran 6:141)

The cause of sustainable development - the ability of current generations to develop without compromising the needs of future generations - is itself in complete harmony with the teachings of Islam.  Today, less than 25 percent of the world’s population are consuming over 75 percent of the world’s resources.  It is this misappropriation, misuse, abuse and overuse of the world’s resources that makes for unsustainable resource consumption.  As for those guilty of such abuse, for them will be a severe comeuppance in the Hereafter, as was alluded to by the Prophet when he said:

“(Among the)... three types of people with whom God, on the Day of Resurrection, will neither exchange words, nor look at ... is the one who possesses an excess of water but withholds it from others.  God will say to him: ‘Today I shall withhold from you my grace as you withheld from others the excess of what you had not yourself created.’” (Saheeh Al-Bukhari)

“And it is He Who has made you successive (generations) in the earth.  And He has raised you in ranks, some above others, so that He may try you in that which He has bestowed on you.  Surely your Lord is Swift in retribution, and certainly He is Oft-Forgiving, Most Merciful.” (Quran 6:165)

In reality, the accelerated loss of biodiversity, the destruction of natural habitats, the pollution of and damage to eco-systems, and the general environmental erosion, damage and degradation, not to speak of the wide scale oppression suffered by many of the world’s inhabitants, are all from the manifest signs of corruption and villainy in the earth.

“If only there had been among the generations before you, persons having wisdom, prohibiting (others) from corruption and villainy in the earth, except a few of those whom We saved from among them.” (Quran 11:116)

If man fails in his duty and responsibility towards the One (God) greater than he, how can he be expected to be dutiful and responsible to that which he deems lesser than himself?  If there is ingratitude to the Creator, how can man show gratitude towards his fellow man – let alone for the dumb beasts of the earth?  If man cares little for the balance of his good deeds before His Lord, why should he be expected to care for the balance of the world around him?

“Truly, he (the wrong-doer, will have) thought that he would never return (to His lord for reckoning)!  By no means!  His Lord has been ever watchful over him!” (Quran 84:14-5)

Therefore let all humanity take heed!  For it is certainly true that we reap what we sew.  Everything we do in life will revisit us after our death; we, the human beings who have had the whole earth and its creatures subdued for a just cause.  That fact alone should make us responsible in our preparation for that one fateful day, the Day of Judgement.

“When the Earth is shaken with a violent shaking, and the Earth throws out her burdens, and man says: ‘What has befallen her?’ - on that Day she shall tell her story!” (Quran 99:1-4)

- islamreligion.com

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

---

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

---

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

---

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