Al Jumuah Magazine March - April 2017 by Al Jumuah

editor's note

LLAH RELATES how the Prophet will, on the day of Judgment, complain bitterly about his Ummah’s neglect of the Quran:

And the Messenger will say, “O my Lord! Truly my people have treated this Quran with neglect.” [Surat Al-Furqan,25:30]

And this, dear reader, is a big thing!! This Prophetic grievance, as the author of our cover story for this month put it, “could be directed at you and me. There is no other complaint that has been reported to us that the Prophet will make—and how do we think Allah will treat His beloved’s only grievance?” In his book, How to Approach and Understand the Quran, Jamaal Zarabozo remarks, It is saddening that Muslims possess this great book of guidance yet for many of them, their lives do not reflect the blessings and guidance of its teachings. Muslims’ failure to make the Quran their constant companion in the journey of life, their missing on the great worldly and otherworldly blessings of the Quran are traceable to the fact that most of them do not read the Quran regularly, and even when they read it regularly they do not read it with understanding, and even when they read it regularly and understand its meanings, they do not put the efforts needed to live according to its teachings. Allah says, Those unto whom We have given the Book and who recite it as it should be recited are they who believe in it. And whosoever does not believe in it, they are the losers. [Surat Al-Baqarah, 2:121] The verb “recite” (yatlunahu) here means they verbalize the Quran by the tongue with humility and attention to the rules of its proper recitation (tajweed). This, however, is not the only meaning this ayah bears. Allah’s saying, Who recite it as it should be recited can also mean, who follow it as it should be followed, meaning, who refrain from what the Quran outlaws and partake of what it allows. Many exegetes opt for this last interpretation. The truth is, reflecting on the Quran and striving to know what it is Allah is trying to tell us is the primary divine purpose behind the sending down of the Quran. Allah says,

A blessed Book that We have sent down upon you, that they may contemplate His signs and that those possessed of intellect may reflect. [Surat Sad, 33:29] This is not to slight the importance of reciting the Quran by the tongue—even when one is not able to appreciate the import of the verses one recites. One hadith has it that the reciter of the Quran gets 10 heavenly rewards (hasanat) for every single letter he pronounces. Moreover, reciting the Quran confers baraka on the reciter. Allah describes the Quran in the ayah above saying: A blessed (mubarak) Book that We have sent down upon you, meaning, it contains baraka. Also, reciting the Quran is an antidote against mental ailments like stress, depression, melancholy, etc. Allah says, And We send down of the Quran that which is a cure and a mercy for the believers, and, Are not hearts at peace in the remembrance of God? [Surat Al-Ra‘d, 13:28]. Not only that, the Quran can also be used to help cure or alleviate physical ailments. There are authentic hadiths documenting the fact that the Prophet recited the Quran over physically sick people, as well as taught his Companions how to use the Quran to help with physical diseases. Note that Allah, in verse 121 of Surat Al-Baqarah cited above, makes belief in the Quran conditional upon following its directives closely. He also dismisses as losers those who disbelieve in the Quran, whether by denying its divine provenance or by paying lip service to their duty towards it. In the present Issue we have selected for our readers an assortment of interesting and instructive articles on the Quran. In the cover article: Honoring the Quran, Dr. Uwaymir Anjum reviews 5 books that treats of different aspects of the Book. Dr. Linda Thayer discusses some strategies to help non-Arabic speakers deal with the challenge of the Arabic Quran. There is also a thought-provoking piece on translation of the Quran. In addition to Quran-related articles, this Issue also features writings touching on different themes which we reckoned were of concern to Aljumuah readers. I hope you will enjoy this Issue and profit by the many diverse topics it showcases.

54 Volume 29, Issue 02 Jumada Al-Thani 1438 H / March-April 2017

Al Jumuah Inc.USA Publisher Prof. Mansour I. Al Mansour Editor Ahmed Elmikashfi

mikashfi@aljumuah.com

Designer Abu Anas Ahmad

abuanas@aljumuah.com

Marketing & Circulation Omar Jokatte

marketing@aljumuah.com

US Office:

437 S. Yellowstone Dr. Ste 109 B Madison, WI 53719

KSA Office PO Box 28087, Riyadh 11437, KSA, Atlas Building., Floor # 2, Al Olaya Dist. Near Saudi Sports Federation, In between Olaya Rd. & Al Urfaj Rd. Tel: (+9661) 478 7100, 478 1700, Fax.: (+9661) 478 6400 AlJumuah (ISSN 10923772) is published quarterly by AlJumuah Inc. USA, 437 S. Yellowstone Dr. Suite 109B Madison, WI 53719. All rights reserved. The publication date for this issue is February 23, 2017. Reproduction in whole or in part without prior permission is prohibited. Writersâ&#x20AC;&#x2122; opinions are not necessarily that of AlJumuah Magazine. Aljumuah is not responsible for the accuracy of information provided by the advertisers. Readers are encouraged to verify such information directly with the advertisers. AlJumuah Magazine reserves the right to reject any advertisement. This magazine contains some of Allah's names and Qurâ&#x20AC;&#x2122;anic verses. Please do not throw in the trash. Either keep, circulate, shred, or recycle.

Heart Talk

25 42

CONTENTS 46

60 04

Ü Adab

Ü Fatawa

l The Proper Way to Contemplate the Quran l The Merit of Reciting and Memorizing the Quran

04 08

Ü Article l Honoring the Quran l The Challenge of the Arabic Quran For English Readers

Ü Waha Ü Islam For Our Times

l The Quran in Translation

l Golden Muslimas 34

Ü Perspectives l On Handsome Men, Women’s Desire, and

•

Combining Salat Aljumu‘ah with the ‘Asr Salah

•

Combining Salahs without a Valid Excuse

•

Guidelines for Marking up Goods for Profit

•

Rulings Regarding Touching the Mushaf 44

Ü Book Review l What's "Generation M" Really About?

Ü Counsel & Comment l Elderly Parents: Closed Doors to Jannah l Managing a Bad Mood

l Asiyah: Mother of a Prophet and a Revolution 60

Ü The Last Word

l Culture & Islam 38

'Umar ibn Al-Khattab

16 24

ADAB

Translations from Ibn Al-Qayyimâ&#x20AC;&#x2122;s Madarij Al-Salikin (Steps of the Seekers)

The Proper Way to Contemplate

theQuran TR. UWAYMIR ANJUM

HREE THINGS AID proper contemplation (tafakkur): (1) Thinking of the transience and shortness of this life and avoiding long hopes; (2) reflecting on the Quran; and (3) avoiding corruptions that ail the heart. To recognize the shortness of this life and nearness of death is most beneficial for the heart and impels the believer to take advantage of every moment of his or her life, moves the focus of attention and concern to the Abode of Eternity, encourages one to compensate for what is missing in the preparation for the journey, and makes one abstemious in matters of this ephemeral life.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ADAB you, as if two friends on their way to meet each other—and any moment you two shall meet and embrace each other. Sufficient it is to recall the words of the Almighty: One day He will gather them together: (It will be) as if they had lived only an hour of a day—just getting to know each other…[Surat Yunus, 10:45] On the day when they see it, it will be as if they had but lived for an evening or its morning. [Surat Al-Nazi‘at, 79:46]

Once the messenger of Allah said to his Companions at a time when the evening was drawing near and the sun was barely above the mountains, What is left of this world compared to what has passed of it is no more than what has been left of this day compared to what has passed of it. (Ahmad)

Contemplating the Quran Reflection upon the Quran is accomplished when the heart sees its meanings, and the mind becomes focused on grasping its implications and the purpose of its revelation. Mere mindless recitation is not sufficient. God Almighty has said:

(It is) a Book We have revealed to you abounding in good that they may ponder over its verses, and that those endowed with understanding may be mindful.

(It is) a Book We have revealed to you abounding in good that they may ponder over its verses, and that those endowed with understanding may be mindful. [Surat Sad, 38:29]

[Surat Sad, 38:29]

If one persists in such contemplation, it leads one to see the truth of this life—and how little of it is left—less than what remains on one’s finger when dipped into an ocean, while the ocean is the eternal life of the Hereafter. The sun of this world has set—as if just setting down the hilltops in the evening. The conditions and signs prophesied to mark the end of times have come true. Death and

would say: (In fact) you lived for not more than a day! [Surat Ta Ha, 20:103-104]

On the day when they see that which they are promised (it will seem to them) as though they had lived for but an hour of daylight. A clear message. Shall any be destroyed save the transgressors? [Surat AlAhqaf, 46:35] In whispers will they consult each other: “You lived not longer than ten (days); We know best what they say, when the fairest of them in course

Do they not then reflect on the Quran, or are their hearts locked up? [Surat Muhammad, 47:24] We have made it an Arabic Quran so that you may understand. [Surat AlZukhruf, 43:3] Commenting on this latter ayah, AlHasan [Al-Basri] remarked, He has revealed the Quran so that it may be pondered, reflected, and acted upon.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ADAB There is nothing more beneficial for a servant of God, both in matters of this life and the next, than thinking about the Words of God—meditating upon them for long periods of time, concentrating one’s mind (thoughts) and heart (emotions, feelings, desires) on these words. This meditation upon the meanings of the verses of the Quran • Endows one with true knowledge of good and evil—

•

• •

of their essence, their means and their consequences. It establishes the foundations of the fortification of faith in one’s heart, raises its walls and strengthens its pillars. It shows one the images of Heaven and Hell, shows him around (as if in a museum of human history) the past nations and peoples and lays bare their great and tragic days, points out to him the immense lessons hidden in these events and makes him recognize the justice and mercy of God upon His servants. It tells him about God, His Names, attributes and deeds. It shows him the path that

leads to Him and the rewards that await the one who successfully treads His path. • It warns him of the robbers and the calamities on the path. To sum up, meditation upon the meanings of the Quran gives the servant • True knowledge of his Lord • The way to reach Him • The generous reward that His Lord has prepared for him • Knowledge of what Satan calls

towards The ways that lead to it The humiliation and chastisement that lie on this ignominious path It is necessary for the servant to know and ponder upon these above six matters. Reflection upon the Quran shows one the Hereafter as if he were witnessing it with his own eyes; it diminishes this world in his eyes as if he were not in it. It bestows upon him the ability to distinguish between the truth and the falsehood in every disputed matter of this world. It shows him the truth as the truth, and falsehood as falsehood. The message of the Quran • •

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

•

Revolves around the concept of Tawhid, its evidence and manifestations, and other attributes of Allah—all marked by perfection and infinitude— in which the Almighty is unique. • Includes the knowledge of Allah’s apostles, evidence of their truthfulness, and their rights (upon the humanity who is indebted to them and must honor and follow them). • Speaks of belief in Allah’s angels, and in the Last Day. • Speaks volumes of the greatness and inevitability of the Last Day which will bring with it the eternal torment for some and eternal luxury and joy for others. • Calls the servant towards his Lord with beautiful promises and warns him of a terrible punishment. • Guides him through the confusion of human opinions (ara’) and madhahib (sub-paths, narrower paths within Islam or outside it—tr.) to the one right path. • Strengthens him against the paths of innovation and deviation. • Encourages him to be vigilant in being thankful to his Exalted Lord, and be persevering in calamities and difficulties that he might encounter in Allah’s path. It calls out persistently: Beware, beware! Hold on to God and ask for His help … and say, Sufficient for me is Allah—and He is the best advocate. There is much to say on avoiding the corruptions that ail the heart, but we will leave this for another day.

ADAB

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ADAB

The Merit of Reciting and Memorizing the Quran IMAM AL-NAWAWI’S God, Mighty and Majestic, says: Those who read the Book of God, and establish Prayer, and spend, secretly and openly, from that which He has bestowed on them, they look forward to imperishable gain, so that He will fully recompense them their wages and increase them of His grace. Indeed, He is all-forgiving, thankful. [Surat Fatir, 3 5: 29-3 0] We relate that ‘Uthman ibn ‘Affan stated that the Messenger of God said, The best among you is one who learns the Quran and teaches it. (Bukhari)1 ‘A’isha stated that the Messenger of God said, The one who recites the Quran and is skillful therein will be with the obedient, noble, recording angels; and the one who reads the Quran stammering, it being difficult for him, has two rewards. (Bukhari and Muslim)2 Abu Musa Al-Ash’ari stated that the Messenger of God said, The likeness of a believer who recites the Quran is like that of a citron: its scent is fragrant and its taste delicious. The likeness of a believer who does not recite the Quran is like that of a date: it has no fragrance and its taste is delicious. The likeness of a hypocrite who recites the Quran is like a water lily: its scent is fragrant and its taste is bitter. And the likeness of a

hypocrite who does not recite the Quran is like a bitter colocynth: it is scentless and its taste is bitter. (Bukhari and Muslim) Abu Umamah Al-Bahili said, I heard the Messenger of God say, Recite the Quran, for on the Day of Judgment it will come to intercede for its companion. (Muslim) Ibn ‘Umar stated that the Prophet said, There is no envy except concerning two: a person to whom God has given the Quran and he conforms with it night and day; and a person to whom God has given wealth from which he spends [charitably] night and day. (Bukhari and Muslim) ‘Abdallah ibn Mas’ud stated that the Messenger of God said, Whoever recites one letter from the Book of God has one reward, and rewards are [multiplied] by ten of their kind. I do not say that ‘Alif, Lam Mim’ is a [single] letter, rather ‘Alif is a letter, ‘ Lam’ is a letter, and ‘Mim’ is a letter. (Tirmidhi) Ibn ‘Abbas stated that the Messenger of God said, Someone without Quran in his heart is like a ruined house. (Tirmidhi)3 ‘Abdallah ibn ‘Amr ibn Al’As stated that the Prophet said, To the person with the Quran, it will be said [on the Day of Judgement], ‘Recite and ascend! Recite measuredly just as you used to recite in the dunya! Your station

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

will be at the last verse you recite.’ (Abu Dawud and Tirmidhi) ‘Abd Al-Hamid al-Hammani said, “I asked Sufyan Al-Thawri about a man who engages in battles: Is that more beloved to you or that he recites the Quran? He answered, ‘That he recites the Quran because the Prophet said, “The best among you is one who learns the Quran and teaches it.’”

The Precedence of Quran Recitation and of Reciters Over Others It is established that Abu Mas’ud

Al-Ansari Al-Badri stated that the Messenger of God said, Whosoever

ADAB is the best in reciting the Book of God Most High should lead the people [in Prayer].4 Ibn ‘Abbas said, The reciters were the companions of the assembly of ‘Umar and his council, whether middle-aged or young. (Bukhari)

Honoring the People of the Quran and the Prohibition of Annoying Them God Most High says,

And he who reveres the rites of God, it is from God fearingness in the heart [Surat Al-Hajj, 22:32]; and, Those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin. [Surat AlAhzab, 33:58]

Abu Musa al-Ash’ari stated that the Prophet said, Exalting God Most High includes giving honor to the gray-haired Muslim, to whomever memorizes the Quran without exceeding its proper bounds or shunning it, and any person of

authority who acts justly. (Abu Dawud) Jabir ibn ‘Abdallah said that the Prophet would gather two [Muslim] casualties from Uhud [Battle] and then say, “Which of the two [deceased] has memorized the most Quran?” If one of them was indicated, he would put him first in the lahd [the portion of the gravesite closest to the Qibla]. (Bukhari) Abu Hurairah stated that the Prophet said, God Mighty and Glorious says, ‘Whoever shows enmity to a friend of mine, I have declared war upon him.” (Bukhari) The Prophet said, Whoever prays the Fajr Prayer is under the guardianship of God Most High, and God Most High does not demand of you something that is under His guardianship. (Bukhari and Musllim) The two venerable Imams, Abu Hanifah and Al-Shafi’i said, “If the scholars are not the Friends [awliya’] of God, then God has no Friends.” The Imam, the Hadith master, Abu Al-Qasim ibn ‘Asakir said, “Know, my brother (and may God

make you and us deserving of His pleasure, and make us among those who fear Him and observe His duty with right observance) that the flesh of scholars is a poison, and God’s custom with those who disparage them is well known: whoever utters defamation regarding the scholars with his tongue, God Most High afflicts him before his death with the death of his heart. And let those who go against His command beware lest an affliction befall them or a more painful torment [Surat AlNur, 24:63].

.................................. * This translation was adapted from Imam AlNawawi’s Etiquette with the Quran (Al-Tibyan fi Adab Hamalat Al-Qur’an), Translated by Musa Furber. Translator’s Notes: 1. Someone who learns and teaches the Quran has become the representative of God and His Messenger and is beneficial to His servants. The person that is most beloved to God is the one most beneficial to His servants. See Al-Taj Al-Jami’ Li Al-Usul (4:3). 2. Someone who has memorized the Quran, is skillful in it, and acts according to it is on the level of those noble angels. The one who recites it and wants to memorize it while it is difficult for him, has two rewards: the reward of recitation and the reward for trying to memorize it. See Al-Taj Al-Jami’ Li Al-Usul (4:4). 3.A ruined house is devoid of goodness and inhabitants, and so someone who memorizes the Quran is full of goodness and steeped in excellence. See Al-Taj Al-Jami’ Li Al-Usul (4:6). 4.The one with the most Quran is given precedence, even if the other person is a legist; this is the opinion of the Hanafi jurists, Ibn Sirin, and the Hanbali jurists. But the majority say that the one with the most understanding regarding purification and Prayer is given precedence over the one who has merely memorized more Quran. Their proof is that the amount of Quran required for Prayer is limited, while what is needed for the study of Sacred Law is unlimited. Something may occur in the Prayer that is known only to a legist. Ibn Mas’ud said, “If one of us memorized a chapter from the Quran, he did not leave it for the next until mastering the knowledge it contains and knowing what it permits and prohibits.” This stresses the importance of Sacred Law over mere memorization. See Al-Taj Al-Jami’ Li Al-Usul (1: 2 5 3).

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ARTICLE

Honoring The Quran UWAYMIR ANJUM

HAT SHOULD A believing Muslim’s reaction be to the unprecedented spate of hate and bigotry directed against Muslims and their religious symbols in so many places of the world these days? The psychological shock to the community of Muslims is great, and it ought to generate some reaction. In fact, the bigotry and depravity which cause the Community to unite in condemning these acts of visceral hatred and desecration ought to produce something more, something big—something very, very effective, even transforming.

And nothing can be more effective, more consequential as a reaction than taking the message of the Quran really to heart —and repenting from a life of heedlessness and apathy towards the Book of God, and turning to

it with a sense of urgency that surpasses our sense of anger and grief at this saddening Islambashing. Can you imagine that the merciful Prophet’s complaint to God on the Last Day: And the Messenger will

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

cry out: O my Lord! my own people have treated this Quran as a forsaken thing! [Surat Al-Furqan, 25:30] could be directed at you and me? There is no other complaint that has been reported to us that the

ARTICLE Prophet will make—and how do we think Allah will treat His beloved’s only grievance? But, most Muslims would respond that the Quran is a big, impressive, overwhelming book — then give up on understanding it for ourselves. Besides, it is for the scholars to interpret it for us—there is little that we are missing if we don’t by ourselves understand the Quran. Reading it during Ramadan and occasionally for baraka just about does it for us. Right? Wrong! The Quran is Allah’s message for everyone, particularly for every believing Muslim. Thus, to miss being intimate with the Book of Allah, to miss knowing its delight and pleasure first hand, to miss hearing its message directly from Allah, is to be deprived of the greatest blessing God gave us in this life. It is to be a weak prey to the merciless whims, confusions and vagaries of a deceptive world. It spells doom for us on the Last Day when the beloved Messenger of God will present his only grievance against such people: Then the Messenger will say: “O my Lord! Truly my people took this Quran as a forsaken thing!” [Surat Al-Furqan, 25:30] So, let us get up and refresh our commitment to the Book of Allah. If we haven’t learned to read it, it is never too late. If we read it but not daily, now is time to make a commitment to Allah. If we read it but do not understand it, it is now time to start learning its language. If we know Arabic just barely enough to converse with

our grandparents —there is no excuse now to not perfect it. What follows is an essay reviewing the most useful and accessible books we could find in the market on getting started with the Quran and its sciences. Needless to say, this is provision for just the first step in a long journey—the first step nonetheless is the most important and arduous—and you will be surprised by how quickly, how instantaneously, Allah will return the reward of your effort in this life, and, most surely, in the afterlife. Following is the list of the books we will be reviewing:

enchanted. This is the first book I would recommend to any serious Muslim intending to make the Words of Allah his or her foremost guidance in life. The book is short and precise, and contains practical tips with do’s and don’ts, as well as an insightful reflection and encouragement. The author, Khurram Murad, died in 1996 after leading an

• The Way to the Qur’an by Khurram Murad • An Introduction to the Sciences of the Qur’an by Ahmed von Denffer • An Approach to the Qur’anic Sciences by Mufti M. Taqi Usmani • The Qur’anic Phenomenon by Malek Bennabi • Approaching the Qur’an: The Early Revelations by Michael Sells

The Way to the Qur’an

is a beautiful book in every sense of the word—humble yet inspiring, simple yet elegant— just as a true student of the Quran should be. The author’s words are measured to inspire the faith that the author himself has earned through years and years of humble reflection upon the Quran, and to share the irresistible beauty of the Word of Allah by which he himself seems to have been

exemplary life of passionate devotion to the Quran. Whether it was Pakistan, his home country, or the UK, where he spent the later years of his life, or wherever he went, he worked incessantly to learn and teach the Quran, by writing, speaking, but mostly, by being. Throughout the book, one feels the presence of the author as a humble student of the Quran, who is not taunting the readers for their ignorance or laziness, but is encouraging them empathetically like a benevolent fellow-student and loving teacher at the same time. Take this one paragraph, which is as moving as any you will ever come across:

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ARTICLE As you come to the Quran, you come to a new world. No other venture in your life can be so momentous and crucial, so blissful and rewarding, as your journey to and through the Quran. It is a journey that will take you through the endless joys and riches of the words that your Creator and Lord has sent to you and all mankind. Here you will find a world of untold treasures of knowledge and wisdom to guide you on the pathways of life, to mold your thoughts and actions. In it you will find deep insights to enrich you and steer you along the right course. From it you will receive a radiant light to illumine the deeper reaches of your soul. Here you will encounter profound emotions, a warmth to melt your heart and bring tears running down your cheeks. Though simple and obvious, the basic point highlighted by the book is tremendously important: the main purpose of a Muslim believer in reading the Quran is not simply intellectual pursuit, scientific discovery or historical research—but to be completely transformed by the Quran— transformed in the mold of the Quran, into a receptacle that receives the light of God, the love of God, and finally the victory from God. The first readers of the Quran—the Prophet and his Companions—were completely transformed by the Quran because that is how and that is

why they approached the Book of God. They were transformed and they in turn transformed the world—and we Muslims can follow in their footsteps only if we read the Quran for the same ultimate purpose. This book is particularly valuable in that it contains a judicious balance of theory, exhortation and practical advice. The second chapter lists the intellectual prerequisites for benefiting from the Quran, and these are useful to briefly enumerate here: anyone can read the Quran, but cannot be fully transformed by it until he or she (i) believes that this is the word of God; (ii) comes to it for nothing but for submitting to its message as the only means to attaining the pleasure of God. That is, the purpose should neither be mere intellectual pursuit or pleasure, nor to find support for one’s view against one’s opponents, nor anything else; (iii) internalizes the words of the Quran, by developing the faculty to praise God for his greatness and thank Him for His enormous bounties—and thus inculcating in one’s soul a deep love for Him; (iv) accepts every single word and statement of the Quran— to reject even one statement is to reject it all; (v) brings to his/her reading the will to instantly submit to the Quran and change one’s behavior in accordance with it; (vi) remains aware of the hazards and snares in approaching

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

the Quran—because Satan will do his utmost to dissuade the reader from benefiting from the Quran—and so the reader should never consider himself self-sufficient but should always seek refuge with God actively; and finally (vii) trust only God in leading him or her to His guidance. The third chapter is still more practical: It begins with an explanation of the role of the heart in the entire exercise of approaching the Quran, and lists seven states that aid one’s inner participation in active recitation of the Quran, such as recognizing Allah’s presence while reciting to the point that you hear the Words of Allah directly from Allah, and that every single word of the Quran is for you—as it is for every single one of us. Then the author mentions seven acts of the heart and the body—from the trembling of heart to the tearing of eyes, and from ritual purity to respectful and attentive bodily posture—that would aid the seeking of benefit from the Quran. Murad’s book ends with a more practical piece of advice and a few suggested curricula for the Qur’anic study circles. Studying the Quran with a group of believers is extremely useful for intellectual benefit, psychological support as well as brotherhood among Muslims, even though solo recitation— particularly at night when only Allah sees and hears you—is indispensable.

ARTICLE of the Qur’an by a worldrenowned scholar of Islam, Justice Mufti Muhammad Taqi Usmani, —who has served as Chief Justice of Pakistan, but is also widely known for his penetrating research monographs on several contemporary Islamic issues. The present book An

Approach to the Qur’anic Sciences, is a translation of

The next book An Introduction

to the Sciences of the Qur’an

by Ahmed von Denffer is perhaps the best next step after Khurram Murad’s book. Denffer’s book is more of a first textbook in the field of Qur’anic sciences—with digestible technical definitions, a bare minimum history of the text and its various sciences, and accessible explanations of terms like tafsir, ahkam, nasikh, manshukh, mutashabih, muhkam, etc.—technical words that we all hear but many do not fully understand. It is a very useful first book for young Muslim students of the Quran, a textbook at, say, a high school level, although it makes for an interesting read for anyone. With ample references and bibliography, it is also useful as an academic first step to further study the Qur’anic sciences. Written originally in 1981, the book has seen several reprints and two editions, and has been rightly appreciated by all English-speaking Muslim communities. Next comes a much more in-depth book on the sciences

Mufti Usmani’s original book in Urdu—it is nonetheless extremely useful in that is has the depth, comprehensiveness and style of the classic Islamic books such as Al-Suyuti’s AlItqan. But, it is also thoroughly aware of contemporary issues and was written with those in mind— and hence it speaks well to the contemporary reader. The translation is also relatively well-done and presents readably the same wealth of information contained in the original book. The original book was written in 1970’s, but the English translation first appeared only in 2000. Mufti Usmani’s scholarly approach preserves the worthy tradition of the great line of scholars that he comes from—

though it is not lineage but one’s own accomplishments that really matter in Islam—and in that too the author has excelled. He brings to this book the great evaluative and argumentative skills of the classical Islamic scholarship, —particularly the South Asian Hanafi-Deobandi tradition—while at the same time keeping in mind the concern to respond to the doubts and attacks of the modern adversaries of the Quran. The book is comprehensive in addressing all subjects traditionally dealt with under the rubric of the sciences of the Quran—with over 500 pages of well-researched, wellreferenced and clearly presented material. The first eight chapters of the book deal with the sciences of the Quran in terms of the history of its preservation, script, readings, linguistic and literary inimitability and miraculousness, and the next four focus on the science and tradition of tafsir, or, the exegesis and interpretation of the Quran. The first two chapters explain the phenomenon of wahy (revelation) and its various forms, addressing both the traditional topics such as wisdom and causes of the specific mode of the Qur’anic revelation, as well as the modern questions about the possibility of revelation that arise from narrowly positivist modern thinking. The third chapter addresses in detail the much-debated issue of “the Seven Letters” of the Quran— and after presenting all the opinions of scholars from across centuries and schools of thought, the author privileges the

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ARTICLE explanation of this problem by Imam Malik—who interpreted the seven letters to mean seven kinds of well-known variations in the recitation of the Quran. He supports his view extensively by presenting and critiquing every contradicting evidence or opinion. Next, he deals with the problem of abrogation in the Quran, and presents evidence for the majority-traditional opinion about the issue, and refutes objections to it. The next two chapters, the fifth and the sixth, present a learned account of the history of the preservation of the Quran, and address the objections of Western scholars to it. My favorite perhaps is the next chapter which deals with the miraculous nature of the Quran, particularly its linguistic beauty. While there are plenty of such exposés in Arabic and other Muslim languages, there is little in English that goes beyond simply asserting that the Qur’anic language is truly a superhuman phenomenon and a masterpiece. This part of the book is an exceptionally lucid and compelling account of the power of the Qur’anic language. The chapters on tafsir similarly elaborate in detail the history and principles of tafsir. While there is a shortage of good and elegant writings about the Quran in English—and more should be done both by way of translations of the traditional sources and more importantly original critical research on the topic— Mufti Usmani’s book has done a great service to the Muslims who wish to learn the Qur’anic sciences at a deeper level.

Our next book, The Qur’anic Phenomenon, is a very special kind of book, and even sixty years after its author penned it (1946), it has not lost its value. Malek Bennabi, one of the most brilliant Algerian Islamic intellectuals, was a committed believer, an elegant philosopher, an affable arguer and an unabashed exponent of Islam. He dealt in this book with the philosophical questions of his time surrounding the Quran—the questions of the authenticity of the Quran, and of whether such a book could be a product of human intellect. His arguments do not include the historical preservation of the Quran—a topic on which a magnificent book has been written by M. M.Azami, titled The History of

the Qur’anic Text.

The English translation of Bennabi’s book is surprisingly elegant and recalls some of the crispness of Bennabi’s compelling original in French—which is said to have convinced many regarding the truths of Islam. It does not take long to realize why that would be, once you begin to page through the book.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

The author is deeply versed in philosophy and Western thought, and is aware of the Orientalists’1 theories about Islam. The most gripping feature of the author’s presentation is that he appears to be deeply convinced of his project—which is to show, with elegant and compelling philosophical argument, that the Quran is the word of God. The author is not enamored of the Orientalists’ theories about the Quran—and this is particularly impressive in an environment in which most Arabic intellectuals and littérateurs of his time, particularly those from Egypt— the then intellectual center of the Arab world—were enormously influenced by the Western scholarship of Islam and would blindly imitate any new theories that reached them. Bennabi points out, for instance, that the famous secular Arab belletrist and writer of Egypt, Taha Hussain—celebrated in secular Arab circles as one of the greatest authors of modern Arabic— wrote his famous and influential book Fi Al-Shi’r AlJahili on Pre-Islamic Arabic Poetry in 1926, —only one year after a British Orientalist—Margolioth, published the original thesis “The Poetry of the Jahiliyyah.” Many other so called objective and critical secular Arab intellectuals were likewise slavishly imitating whatever ideas and theses about Islam came from the West—no matter how porous the evidence and how sloppy and blatantly biased the theories. The most useful part of Bennabi’s book perhaps is the last half in which the author

ARTICLE compares certain Qur’anic narratives with the parallel ones in the Bible, showing the similarities as well as differences. He shows compellingly that the Qur’anic narrative is fundamentally superior, and different in its basic thrust, and internally consistent with its teachings about God and Prophecy—in contrast to the Biblical narrative, which can be internally contradictory, redundant, sometimes plainly erroneous, and always ridden with the human concerns of those who compiled it. The author compares, for example, the story of Yusuf/Joseph in the two sources, and shows that the Qur’anic picture of the story is basically moral and spiritual, with emphasis on the devotion and faith of the two great prophets, Joseph and Jacob— while that of the Bible is a saga of family favoritism, jealousy, the power of seduction, and the glory of power. Bennabi ends the book by stating through an analogy of physical sciences his religious as well as philosophical conviction: Islam, therefore, is the science of being human, and the Holy Qur’an, the Book of guidance for all men, contains the laws meant to help men to return to their Creator. The Prophet Muhammad, peace be upon him, was the vehicle of this guidance. In many ways, Bennabi’s book uses philosophical and rational argument to address topics similar to the ones tackled in a more traditional way by Mufti

Usmani’s book. They serve as a fit complement to each other and work towards the shared goal of clearing up the doubts in the Muslim mind created by ignorance and apathy on the one hand, and confusions and doubts created by Western scholars on the other. And finally, I introduce a book by a contemporary American scholar, written for non-Muslims, in an extremely insightful and beautiful way.

Approaching the Qur’an: The Early Revelations by Michael

Sells is perhaps the best book for introducing non-Muslims to the beauty and power of the Qur’anic language. The author focuses only on the early revelations— perhaps partly because of his concern for the linguistic beauty, which shines most in the early chapters, and partly because the message contained in these surahs is simple and straightforward, — and does not contain injunctions about society and politics that would take a lot more work to explain and contextualize.

Even a born Muslim educated in Islam will find the insights in this book refreshing and useful. The book consists mostly of translations of selected early chapters with some commentary and notes. The best part of the book is the author’s thirty some page introduction—in which he (a Westerner himself) introduces the Quran to fellow Westerners, in a way which is not only honest and insightful, but also moving and inspiring. The book comes with a CD that contains recitations of parts of the Quran to complete the spiritual delight with the aesthetic one. Of the five books reviewed here, Khurram Murad’s is by far the most inspiring and moving for a Muslim believer interested in getting close to the Quran but intimidated by its language, its immensity and the overwhelming scholarship surrounding it. Those looking to systematically understand the sciences of the Quran will find Denffer’s an apt introduction and Mufti Usmani’s book a worthy next step. Those interested in approaches that are informed by more contemporary sciences and philosophies and yet are committed to Islam will find Bennabi enlightening. Finally, when introducing Islam and the Quran to non-Muslims or Western Muslims who have had no prior contact with the Quran, an excellent starting point would be Michael Sells’ Approaching

the Quran: The Early Revelations. After reading it,

give it as a present to your nonMuslim friends.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ARTICLE

The Challenge of the

Arabic Quran for English Readers LINDA THAYER

N THE MODERN world, English readers have access to literally millions of books covering every conceivable topic—and then some. Which ones are worth investing time and effort to enjoy and benefit from? Each major religion has its own sacred texts, collected from their prophets or holy/ wise forebears. And sooner or later those hitherto oral compositions have been transferred to a written counterpart.

The Israelites over time had preserved their history (highlighting Adam, Noah, Abraham and their descendants over multiple generations); their prophetic texts; and most centrally the Law given to Moses along with the narratives attending his story. At some point a collection came to be assembled in the form of an approved “canon” and the treasured texts came to be meticulously passed down in written scrolls--now known as the Hebrew Bible (the Torah in its expanded totality). Some twenty centuries ago when Christians needed a

socio-political legitimacy akin to the privileged status of the Jewish community in the Romedominated pagan world of their age, they too assembled a book, which featured four narrative collections (“Gospel” writings-Arabic injil) recounting prophetic events and memorable teachings of Jesus. Hindus and Buddhists, and many others, likewise have their sacred collections preserved in book form. Among the recognized “world religions,” Islam has the latest sacred Book. Its canon was definitively ‘closed’ by Prophet Muhammad, in contrast

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

to the story of the Hebrew and Christian texts. Although no longer new on the scene, being some 14 centuries old, the Quran remains largely undiscovered by English-speaking non-Muslims. For them it is a ‘closed book,’ never even opened. For too many Muslims, the book is honored by its location on a high shelf, but rarely opened. Unfortunately--and unnecessarily--the Book’s true treasures go largely untapped by English-speaking Muslims, who may be baffled by the unEnglishness of their experience with it. Here we aim to help

ARTICLE

remedy such estrangement from this Text, and thus, ultimately, from a cutoff spiritual connection to the “Lord of all the worlds.” We propose to point the Englishonly reader to some tools needed to meet the challenge of the revealed-in-Arabic message for all mankind. The first thing that the reader will notice is that the Quran does not follow the familiar and expected pattern of a “book” in the modern sense of a discourse treating multiple sub-topics, each comprehensively and objectively addressed within its own chapter before moving on to the next subject in the next section.

However, the Quran is a singleSource composition; couched in and delivered in limited segments, in human time, each in response to a specific occasion in historical human experience spanning a stretch of 23 years; to a single but mixed ethnic community--some addressed as al-nas (mankind) and others as “believers.” The individual texts were put into their final arrangement by Prophet Muhammad, as he dictated to his scribes in his final years, under the direction of the same Gabriel, the divine intermediary who had been bringing him, piecemeal, that

revelation in the first instance. Some chapters (Surahs) —notably the short poetic ones—were complete units of revelation, received all at one sitting. In other cases, surahs are composites of segments sent down at varying periods of the Prophet’s biography and stages of social development in the Muslim community. Remarkably, despite the jumbled arrival of its constituent parts, the Book constitutes a unified whole in its Arabic literary structure. Nevertheless, there have been some academics who have sought to reorder the segments of the Quran on the basis of

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ARTICLE their supposed chronology of revelation.1 Of course it is useful to correlate revealed readings with events in the life of Muhammad and his Companions so as to construct a full chronology of their story. But such a reorganization of the segments of Text within the Book itself does violence to the integrity of the Book’s coherence (Arabic nazm) and organizational style (‘amud). Yes, this Book originated from a single Mind (God-Allah) and was conveyed through a single Messenger (Gabriel); to a single Prophet-Recipient (Muhammad); during a single human lifespan (570-632 CE), within a single geographical area (the Arabian Peninsula). It is a Composition with a Semitic (not an Indo-European) type of coherence, interwoven with interlocking literary devices and patterned structures displaying serendipitously—at all levels of language—its package of Semitic expression, enveloping sound (rhyme, alliteration, puns), word-crafting and semantic engineering. These details are generally too technically complex and tightly-knit to illustrate here except in a limited way. Accordingly, the Text in Arabic swings rhythmically along between interlaced layers of crescendo and pause. Thus, a worthy English translation of the Quran must also swing along and pull the reader with it. No single English rendering of the Arabic Quran will perfectly mirror the message in its literary grandeur since the language devices of English are not a one-to-one match with

those of Arabic. Despite the challenges, creative translators who understand the source Text find a way to represent a dynamic equivalence of the divine Message. Compare the following English translations in their handling of the Arabic word ‘ala (‫“ على‬on”) as found in Surat Al-Baqarah, 2:5 They are on (true) guidance from their Lord... (‘Abdullah Yusuf ‘Ali, The Meaning of the Holy Qur’an, 1934/2001) Those are upon [right] guidance from their Lord... (Sahih International Quran, 1997) [It is] they who have Guidance from their Lord... (A. Nooruddeen Durkee, The Tajwidi Qur’an, 2003) It is they who follow the guidance [which comes] from their Sustainer... (Muhammad Asad, Message of the Quran, 1980) It is they who act upon guidance from their Lord... (The Study Bible, 2015) It is these who are [advancing] upon [the path of] guidance from their Lord... (Ahmad Zaki Hammad, The Gracious Quran, 2007/2014) One can point out that there are varying approaches to hearing the authentic message of the Book. Studying words, sentences, contexts, and understanding the live issues in the original community of Muhammad, may be one’s ultimate purpose so as to replicate a dynamic equivalent to the original community of Islam, taking

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

into account the different social situations of today’s peoples. But if one is to undertake an exploratory, foundational reading of the Muslim’s Book, aimed at discovering its general flavor, the authority with which it speaks, its attitude, its approach to justice, wisdom and spirituality, then it would be advisable to begin with a free-flowing look at what is immediately being addressed on-the-ground in the Quran’s text—moving through one verse and then on through the next and so on in a continuous stream of communication. My first meaningful and comprehensive encounter with the Book was through Muhammad Asad’s The Message of the Quran. In that first, largely obsessive, pass through this translation I skipped the notes and pushed onward. Here was a Book that addressed mankind’s concerns with their Maker, their personal nature and their need for dependence on their ProviderSustainer while answering the doubter’s objections towards cooperating with their all-wise and generous Lord. During my subsequent readings, of which there were multiple, I devoured Asad’s meticulous footnotes. Now, some object to Asad’s flawed presentation in Appendix III, On the Term and Concept of Jinn. But I ask, Is this flaw a valid justification for foregoing his masterful translation and summary of scholarly commentaries—for the sake of properly stating some fine points of philosophical detail (which not all readers will fathom even if fully explained)! An excellent translation will

ARTICLE allow one to read at a steady pace, without backtracking to figure out an obscure turn of phrase or reference. I moreover commend—for readability and first-rate Islamic scholarship— The Gracious Quran: A ModernPhrased Interpretation in English, 2008. This English translation is the first made by a scholar with a certified Islamics higher education and professorship (AlAzhar University); Dr. Ahmad Zaki Hammad also holds a Ph.D. from the University of Chicago. Among the pages of this beautifully produced and presented 2 Arabic-English parallel Quran with extensive introduction and a treasure trove of scholarly background information, skillfully set out for students, is a lengthy, annotated synopsis of the history of the Quran in English (pp. 1196-1161) highlighting nearly forty efforts beginning from 1734 CE.3 Featured in Dr. Hammad’s “modern-phrased interpretation” is the use of inconspicuous tiny half-brackets to enclose elliptical content—that is, supplying separately meaning intended to be understood but not overtly represented in the Arabic wording so as to be captured in a literal, word-for-word rendering. An example from the modernphrased passage in Surat AlBaqarah, 5-2:2 illustrates how elliptical meaning is enclosed in half brackets (here also in black) and incorporates it within the literal text (here in red) to form a smoothly running text conveying the overall import of the verses within its specific context: This is the Book ⌐of God¬. There is no doubt therein.

It is guidance for the Godfearing: Those who believe in the ⌐realms of the¬ unseen, and who ⌐duly ¬ establish the Prayer ⌐set by God¬, and who spend ⌐charitably¬ out of what We have provided them; and those who ⌐further¬ believe in ⌐this Quran¬ that was sent down to you, ⌐O Muhammad, as a revelation from God¬ and ⌐who believe in the Scripture¬ that has been sent down ⌐to the prophets who came¬ before you, and those who, ⌐within themselves, ¬ have ⌐utter¬ certainty of ⌐the immanence of¬ the Hereafter. It is these who are ⌐advancing¬ upon ⌐the path of¬ guidance from their Lord. And so it is these who are the ⌐truly¬ successful. After one has immersed himself in an overview of the Quran and is ready for a verse-byverse study, focusing on words, phrases, and cross-references to related or similar verses, s/he might want to consider Harper One’s publication of The Study Quran (2015) put together by a team of researchers under the supervision of Dr. Seyyed Hossein Nasr, Editor-in-Chief.4 The wording of their translation was intended not so much as a free-flowing English text to stand on its own, but rather as a basic framework on which to hang varying interpretations, even widelydivergent ones—and to make clear how they all could in fact have been derived from the same Arabic Text. The Nasr team has evaluated the commentary (tafsir) literature

of a wide representation of traditional Islamic scholars—41 commentators listed, pp. lvii-lix, and referred to throughout. The range of tafsir comments and interpretations is summarized and discussed below the English equivalent text on the same page. Ideally, every Muslim owes it to him- or herself to have—at the very least—a minimum connection with the Arabic text, including how to properly read the Quranic verses (tajwid) and a working recognition of recurring Quranic vocabulary. 5 For properly learning the tajwid of the Quran, a qualified teacher is indispensable. For embarking upon a deeper stage of studying the Quran, I recommend further tools such as the following two resources: The Glorious Quran, Wordfor-Word Translation to facilitate learning of Quranic Arabic (3 volumes), 2007 compiled by Dr. Shehnaz Sheikh and Kausar Khatri The Tajwidi Qur’an, Transliterated by A. Nooruddeen Durkee with meanings rendered in 21st Century American English, An-Noor Educational Foundation, 2003 Both of the above have largesize Arabic print. The first has a running translation in the outside margin next to the Arabic text, in addition to each Arabic “word” having underneath it a contextually-appropriate wordby-word equivalent. The second tool, in addition to a detailed transliteration (and a section comprehensively detailing rules of tajwid), features an idiomatic

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ARTICLE translation with elliptical meaning components given in brackets. The novice reader of the Quran needs to be informed that each surah has traditionally carried— for convenience of reference—one or more names(s), not part of the revealed text, picking out an Arabic word which occurs somewhere within that surah, but not necessarily relevant to any overall theme of the surah. The first-time reader should also be aware that scholars have classified each of the Quran’s 114 chapters and labeled each as either revealed in the commercial center of Makkah (the earliest 10 years and characterized by content rich in basic belief and trust in God), or, as revealed later in the agricultural oasis community of Madinah (when the Muslim community was more secure and ready for practical instruction in regulating their personal lives, their society and state). Table 1 lays out the application of these two categories in rough blocks: Table 1: Blocks of Makkan and Madinan Surahs within the Surah Groups 6 Group

Makkan Surahs

Madinan Surahs

2-5

6-7

8-9

III

10-23

25-32

34-46

47-49

50-56

57-66

VII

67-109

110-114

Scholars have assigned surahs and sections of surahs to one

period or another based on such things as practical regulations vs. spiritual guidance, literary features of the text, and correlation with an event from an independently known time/ location period. The longest surahs are located at the beginning of the Quran, and are likewise composed of long verses with complex sentence structure. The long surahs’ literary features (giving

them coherence) differ from the characteristics of the short surahs. Successive verses of the Quran typically have an end rhyme, along with other literary devices: The short surahs at the end of the Quran are closer to poetry as opposed to a prose form which is characteristic of the long chapters. In general, the length of the surahs decreases as one proceeds through the Quran. The major counter example of this is the first surah, which constitutes a prologue consisting of seven short verses and setting the tone for the rest of the Book. As Muslims learn ayat (verses)—notably to recite them as a component part of their

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ritual Prayer—they begin with memorizing the shortest surahs, which are strong in rhythm— produced by an alternation of long and short syllables—and sporting a prominent end rhyme. These short surahs came down largely in the beginning (Makkan) period and project a more ultimate reality theme or spiritual bent. Regardless of one’s depth of involvement with the Arabic Quran on the part of the English Quran reader, he should be

aware that the Quran is not—contrary to what he might first assume—is not a chaotic collection of texts on half-baked topics thrown together haphazardly within one binding. It is foremost a “Book” in the sense of a firm text divinely provided for mankind. That fixed text and arrangement furthermore comprises a Book with an overall unifying theme: guidance for mankind. The Book is composed of successive layers of sub-sections, each with its own progression of unifying themes: at the Book, Group, Surah, Section and Sub-section levels. In fact, there is a tradition of research paying attention to the nazm (stylistic organization” or “coherence” or “rhetorical structure”) of the Quran wherein the ‘amud (unifying theme) of each part at each successive level is discovered. This scholarly tradition is accessible to the English reader through the work of Mustansir Mir. In his 1986 work, The Coherence of the Quran, he lays out the following as the first layer of compositional

structure:

ARTICLE Table 2: Nazm Groups, their Surahs (Makkan/Madinan), and their ‘Amuds. 7

Surah Group

Surahs (Makkan)

Surahs (Madinan)

Group ‘Amud

2-5

Islamic Law against the background of the Torah: Dialogue with the People of the Book.

6-7

8-9

Islam as the religion of Abraham: Dialogue with the Quraysh, who are in conflict with Muslims.

III

10-23

God and His prophets triumph; opponents suffer humiliating defeat.

25-32

Prophecy

34-46

47-49

Oneness of God

50-56

57-66

The Hereafter: Purpose, Basis for compensation, Its signs, No intercession against divine justice; Injunctions

VII

67-109

110-114

Warning to the disbelievers

As can be imagined, much technical detail and knowledge of Arabic grammar and literature must be considered in working one’s way down to the surah level and into the grouping of ayahs (verses) within the chapter (surah). Happily, the larger scheme of this scholarly work is already available to the English reader and can guide his reading adventure through his preferred translation of the Book. As an example of how each surah likewise has its own ‘amud, its unifying theme, we note the individual themes for the surahs of Group II, based on Mir’s work:

skeletal structure and features of the Book’s literary composition, especially for multiple levels of structure.8 Yet it is important for every reader of the Divine Book to know that there is a progression in content and increasing depth of engagement with topics as one proceeds from the first surah to the last. The best English translation for each individual reader is the one which enables him personally to move along, absorbing enough of the obvious meaning of the text as will keep him continuing his journey. Yes, the Quran can be read in detail for nuances, but

Table 3: Group II ‘amud: Islam as the religion of Abraham: Dialogue with the Quraysh, who are in conflict with the Muslims. Surat Al-An ‘am (6) ‘amud: Surat Al-A‘raf (7) ‘amud: Surat Al-Anfal (8) ‘amud: Surat Al-Tawbah (9) ‘amud:

The average reader of the Quran may not be up to following a line of study researching the

Invitation for the Quraysh to embrace Islam Warning of consequences for fighting against Islam Muslims to unite in Islam for defense against Quraysh Ultimatum for the Quraysh to choose Islam, not war

first it must be read for its grand import and foundational truths. The Muslim is mandated to

punctuate his daily life’s journey with regular meditative stops (Prayer) so as to check in with his Lord. During that same stop, as his daily schedule allows, it is empowering for him in his connection with Allah to ingest the next segment in his Scripture reading program, keeping in mind the thematic thread that runs through the Group or Surah or passage that he is currently reading. Quran reading is not one of

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ARTICLE the “pillars of Islam,” but Salah (ritual Prayer) is. The Quran engages the mind of the believer with ‘official’ communication from God received within a holistic human setting during the heady days of Prophet Muhammad’s presence. One cannot perform Salah without reciting its first Surah (Al-Fatihah, “The Opening”)—which puts on our lips the words to renew our ongoing quest for divine guidance; following Al-Fatihah, one must recite in his Prayer another portion of the divine Text; the worshipper should keep in mind that any one part of this Book is a form of answer to that preceding request for guidance. If one cannot recite the whole Book from memory so as to incorporate it all in his Prayer,

Notes: 1.N. J. Dawood’s translation of the Quran—thought to be the all-time bookstore best-selling translation in English—in its first edition (1956), was printed with the sûrahs rearranged into the presumed chronological order. 2. Even a high-quality leather-bound edition, in a choice of 5 colors, is available at a minimum price: http:// universalknowledgeinstitute.com/ gracious-quran.html 3.Compare the explosion of translation efforts compiled by Wikipedia: https:// en.wikipedia.org/wiki/English_ translations_of_the_Quran 4.The Study Quran was commissioned and designed to be parallel to the prestigious The HarperCollins Study Bible, 2006, published by the same corporate publisher. 5. The Arabic Quran’s inimitable attraction to the Arab depends more on quiet but astounding phonological

at least he can read the whole Book, bit-by-bit over time, cover to cover. As one memorizes new verses—no matter how few, dayby-day, he can incorporate them into the recitation portion of his Prayer. Like with any complex task, approaching the Quran—when

done methodically, step-by-step and with adequate tools—one can expect gratifying and even unexpected results.

and grammatical gymnastics than upon a large dictionary of erudite vocabulary. Scholars have, however, studied rare occurrences and words ‘borrowed’ from other languages; even influences from within Arabic dialects are recorded by early scholars, whose prodigious academic work has ensured a preservation of the Quran’s original lexical (dictionary) meaning.

Adobe Acrobat Reader DC

In fact, something like a mere 1,700 verb/noun roots—plus the limited set of pronouns, prepositions and conjunctions (harf) —is the basis of this subtle masterpiece of Arabic literature. According to The %80 Quran Project (http://quranproject.org/80Quran-Vocabulary-341-d), of the approximately 77,800 total words in the Quran, %82.6 of them (64,282 words) are among those listed—each with a count of its number of occurrences—in their downloadable and printable 38 page list: 80-894108QuranicVocabulary.pdf -

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

This divine Writ--let there be no doubt about it - is [meant to be] a guidance for all the God-conscious... [Surat AlBaqarah, 2:2]

6.Information is taken from the analysis of Mustansir Mir, 1986, Coherence in the Quran. Note that these categorizations are not black-and-white and there is not a scholarly agreement on all of them. 7. The information displayed in this table is my summary of Mir’s analysis, in his The Coherence of the Quran, pages 96-85. 8.A full and meticulously detailed and technical ‘rhetorical analysis’ is available in English for Sûrat AlMa’idah: Michel Cuypers, The Banquet: A Reading of the Fifth Sura of the Qur’an (Rhetorica Semitica), 2009, Convivium Press A less technical and more accessible work in English is: Raymond Farrin, Structure and Qur’anic Interpretation: A Study of Symmetry and Coherence in Islam’s Holy Text, 2014, White Cloud Press

ARTICLE

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

WAHA

َ ْ َ ُ ُ ُ َ َ ُ َّ َ َ َ َ ْ ُ ََ ْ ُ َ َ ََ ً ‫وما كن ل ِمؤم ٍِن ول مؤمِن ٍة إِذا قض الل ورسول أمرا أن‬ َ ْ ََُ ْ َُ َ ُ َ َ ُ َ َ َ َّ ْ ْ َ َ ْ َ ُ‫ول‬ ‫يكون له ُم الِية مِن أم ِرهِم ۗ ومن يع ِص الل ورس‬ ً‫َف َق ْد َض َّل َض َل ًل ُّمبينا‬ ِ It is not for any believer, man or woman, when Allah and His Messenger have decreed a matter, to have the choice in their affair. And whosoever disobeys Allah and His Messenger he has gone astray into manifest error. [Surat Al-Ahzab, 33:36] 24

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

WAHA

Heart Talk Can You Keep a Secret?

O VERY OFTEN, we notice how some people become victims to certain rumors about them which circle around as rapidly as fire in the bushes. This is because many don’t know how to keep their secrets. Safwan ibn Muhriz related that a man once asked ‘Abdullah ibn ‘Umar, “How did you hear the Messenger talk about the Najwa (to communicate secretly) on the day of resurrection?” Ibn Umar answered, “I heard the Messenger say, “Allah, the almighty, draws the believing servant near, then He shows him all his past sins, saying: ‘Do you recall such sin? Do you know such sin?’ Until He makes the servant verify all of them and he starts to think he is bound to perish. That is when Allah tells him, ‘I concealed them in the dunya and I will pardon them all now.’” (Bukhari and Muslim)

This hadith not only reminds us of the limitless mercy Allah has for the believing servants, but it also teaches us that there are certain things no one has the right to know about. You did them; you felt bad; you repented, then what is the broadcasting for? ‘Amr ibn Al-`Aas had a beautiful statement about this, “I would not blame a man in whom I confided a secret and he gave it away, because even my own chest was too narrow to keep it.” And a wise man once said, “Hearts are vaults for your secrets; lips are the locks and tongues are the keys, so guard the keys to your vaults.” No matter how close you are to someone, know that things might go wrong someday, and your story will be out there, therefore some things are better left unsaid.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

WAHA

They Said About the

Quran Wit Wisdom “Do not ask the son of Adam to fulfill your need. Ask Him whose gates are never closed. He is displeased when you do not ask Him, while the son of Adam is angered when you do.” -- Ibn Masoud “Keep rectifying three by three till you become amongst the believers: Pride by modesty, greed by contentment with little, and envy by listening to advice.” --Malik ibn Dinar “The tongue of the wise man is behind his heart and the heart of a fool is behind his tongue.”

“…I believe that embedded in the Qur’an and other expressions of the Islamic vision are vast stores of divine truth from which I and other occidentals have still much to learn, and Islam is certainly a strong contender for the supplying of the basic framework of the one religion of the future.”

-- W. Montgomery Watt, Islam And Christianity Today **** “In making the present attempt to improve on the performance of my predecessors, and to produce something which might be accepted as echoing however faintly the sublime rhetoric of the Arabic Koran, I have been at pain to study the intricate and richly varied rhythms which – apart from the message itself – constitute the Koran’s undeniable claim to rank amongst the greatest literary masterpieces of mankind.”

-- Arthur J. Arberry, The Koran Interpreted **** “A totally objective examination of it [the Qur’an] in the light of modern knowledge, leads us to recognize the agreement between the two, as has been already noted on repeated occasions. It makes us deem it quite unthinkable for a man of Mohammed’s time to have been the author of such statements on account of the state of knowledge in his day. Such considerations are part of what gives the Qur’anic Revelation its unique place, and forces the impartial scientist to admit his inability to provide an explanation which call solely upon materialistic reasoning.”

-- ‘Ali ibn abi Talib

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

-- Maurice Bucaille, The Qur’an and Modern Science

WAHA

Prophetic Guidance

Short Story

One-day Prophet Muhammad noticed a Bedouin leaving his camel without tying it and he asked the Bedouin, “Why don't you tie up your camel?” The Bedouin answered, “I put my trust in Allah.” The Prophet then said, “Tie your camel first, and then put your trust in Allah.” (Tirmidhi)

A certain man was much given to wine-drinking and would be frequently punished for it. One day when he was brought to the Prophet and he gave orders and had him punished, one Companion exclaimed, “God damn this man. How often he is brought!” The Prophet said, Do not curse him. By Allah I know that he loves Allah and His Messenger. (Bukhari)

They Said About the Prophet

Proverb

Anas said,

“Understand the beginning well, and the end shall not disappoint you.” African proverb

The Prophet would never abuse, badmouth, or curse anyone—if he wanted to admonish someone, he would say (using the gentlest words available): ‘What is the matter with him; may his forehead be dusted.’ (Bukhari)

Play & Learn Islamic Terms Matching List Match the items in the left column to the items in the right column. The correct answers will appear in the next Issue. Good luck!

Match Up 1. Su’ al-zann

A. Tribadism

2. Istikhara

B. Fear associated with awe

3. Hayba

C. Moral and spiritual test

4. Ghar

D. Negative suspicions

5. Ibtila’

E. Prayer for guidance

6. Sihaq

F. Grotto

Answers of last month’s Matching List:

1>B 2>A 3>F 4>E 5>D 6>C

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ISLAM FOR OUR TIMES

The Quran In Translation JOSEPH LUMBARD

LTHOUGH THE QURAN was sent down as “an Arabic recitation,”1 the vast majority of Muslims do not believe that its language is of this world. Rather, “it is as though the poverty-stricken coagulation which is the language of mortal man were under the formidable pressure of the Heavenly Word broken into a thousand fragments.”2 The Quran itself alludes to this awesome power: Had We made this Quran descend upon a mountain, thou wouldst have seen it humbled, rent asunder by the fear of God. These are the parables We set forth for mankind, that haply they may reflect. [Surat Al-Hasr, 59:21]

From this perspective, translating the Quran into any language is a daunting task, for it entails conveying the absolute and infinite by means of the relative and finite.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ISLAM FOR OUR TIMES Reflecting upon the inimitability of the Quran has led many to conclude that the nature of Quranic Arabic is among the greatest miracles of Islam. To those who say it is a human fabrication, the text says, Then bring a surah like it . . . if you are truthful. [Surat Yunus,10:38] Another verse asserts that all of humanity could not produce its like: Surely if mankind and jinn banded together to bring the like of this Quran, they would not bring the like thereof, even if they supported one another. [Surat Al-Isra’,17:88] Those who have endeavored to translate the Quran realize this truth most acutely. As A. J. Arberry states in the introduction to The Koran Interpreted, The rhetoric and rhythm of the Arabic of the Koran are so characteristic, so powerful, so highly emotive, that any version whatsoever is bound in the nature of things to be but a poor copy of the glittering splendour of the original.3 And in his introduction to The Glorious Quran, Muhammad Marmaduke Pickthall states, The Quran cannot be translated. That is the belief of the traditional Sheykhs and of the present writer.4

Arabic Syntax At the center of this Quranic inimitability is its continual thematic and linguistic alternation, which many scholars

of the Arabic language consider to be among the Quran’s “remarkable and exquisite subtleties.”5 Through such alternation the Quran comes across as both static and dynamic, retaining the quality of the spoken word and the medium of the written. Such linguistic alternations (iltifat) can be difficult to translate, since they defy or transcend the norms of human speech.6 Iltifat has been recognized as an attribute of eloquence (balaghah) in all forms of Arabic. But it figures far more prominently in the Quran than in

poetry or prose. Its most common form is the alternation between persons: from third to first, first to third, third to second, or second to third. An example can be found in Surat Ibrahim, 14:13: So their Lord revealed unto them, “We shall surely destroy the wrongdoers.” The shift in the Divine Voice from third-person singular to firstperson plural brings the reality of Divine Justice into immediate relief: many people believe they face a distant reckoning from a transcendent Lord, though He is in fact immanently present and

His Justice is immediate. In other verses this same technique brings into focus the omnipresence of God’s guiding Mercy. In this way the syntactical structure of many verses is believed to pull even the recalcitrant soul toward God by engendering the awareness that no matter how far a human being may be from God, God is nearer to him than his jugular vein. [Surat Qaf,50:16] The best-known instance of iltifat is found in the opening surah of the Quran:

In the Name of God, the Compassionate, the Merciful. Praise be to God, Lord of the worlds, the Compassionate, the Merciful, Master of the Day of Judgment. Thee we worship and from Thee we seek help. Guide us upon the straight path, the path of those whom Thou hast blessed, not of those who incur wrath, nor of those who are astray. The first four verses (first two sentences) speak of God as a transcendent third person, whereas the next verses bring God into an immediate relationship

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ISLAM FOR OUR TIMES with human beings. This sudden shift from Divine Transcendence to Divine Immanence is even more dramatic in Arabic. Although something of this and the many other instances of iltifat can be rendered in translation, even those who have mastered both languages have yet to render them in a manner that fully captures the dramatic effect this sudden shift in the original Arabic can have on readers or listeners.

Grammatical Structure The iltifat, or alternation between tenses or persons, can be difficult for those reading a translation, but there are other difficulties as well. Foremost among these are the many grammatical structures in the Quran that are open to multiple interpretations that cannot be rendered in translation. A famous example is 21:107, which is translated by A. J. Arberry as follows: We have not sent thee, save as a mercy unto all beings.”7 Muhammad Abdel Haleem renders it: It was only as a mercy that We sent you [the Prophet] to all people.8 In the The Study Quran it is translated, And We sent thee not, save as a mercy unto the worlds. But it could also be rendered, We did not send thee, save out of mercy for the worlds. These four variations reflect the

manner in which the Arabic word rahmah, “mercy,” can be interpreted as modifying either the pronoun “you” or the verb “to send.” Both are valid grammatical readings, but the Arabic of the text allows readers to understand both that the sending of the Prophet was done out of mercy and that he himself is a mercy. Yet the translator must choose to limit the polyvalent Arabic text to a single meaning or render a dual translation that would convey both meanings. In such instances translation not only inhibits the language of the Quran, but also limits the multiple theological implications of the verse. The polyvalence of Quranic Arabic can also be found in the possible referents for a single pronoun, a problem often discussed in the exegetical tradition. For example, the most common translation of 2:177 is roughly as follows: It is not piety to turn your faces to the east and the west. Rather, piety is he who believes in God, the Last Day, the angels, the Book, and the prophets; and who gives wealth, despite loving it, to kinsfolk, orphans, the indigent, the traveler, beggars . . . (emphasis added) This translation follows the predominant interpretation. The first-person masculine pronoun, which is rendered “it” in the preceding translation can, however, be interpreted as referring to God rather than to

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

wealth. In which case it would be translated: It is not piety to turn your faces to the east and the west. Rather, piety is he who believes in God, the Last Day, the angels, the Book, and the prophets; and who gives wealth, out of love for God, to kinsfolk, orphans, the indigent, the traveler, beggars . . .(emphasis added) The two translations differ in whether one reads the firstperson singular pronoun in the Arabic phrase 'ala hubbihi

ISLAM FOR OUR TIMES

(indicated by italics in each translation) as a reference to wealth or to God. Both readings are viable in the Arabic. In this way the Quranic text opens onto two directions, implying that one must give both despite the love of worldly wealth and out of love for God. Yet the translator into any European language must choose one option or provide a prolix translation that compromises the flow of the original. Not only do most such translations limit readers to a single interpretation; they also veil the manner in which

the Quran, through the subtle placement of a single pronoun, alludes to the fact that true piety requires both love of God and overcoming attachment to the things of this world.

Quranic Terms In addition to the syntactical and grammatical obstacles mentioned above, the translator of the Quran into any European language faces the challenge of finding equivalent words for central Quranic concepts. As the Quran is part of the Abrahamic

tradition and presents itself as a continuation of the Torah, the Psalms, and the Gospels, many concepts are similar. But other concepts are very different in nature. For example, both Christianity and Islam stress the importance of repentance. The word that conveys this concept in Arabic is tawbah and the verbal form is tuba/yatubu, the literal meaning of which is “to turn”; thus when one repents one is said to turn unto God, or taba ila’Llah. But this phrase also indicates that one has returned from sin to God, or sinfulness to godliness, which relates to the Quranic conception of the human being as inherently good, rather than stained by “original sin.” The human side of tawbah can still be partially conveyed by the word “repentance.” However, the Quran also refers to God as having tawbah toward human beings, and there is no way to convey this reciprocity with a single word in English. Such reciprocity is evident in many verses, such as 5:39: Whosoever repents (taba) after his wrongdoing, and makes amends, God will relent (yatubu) unto him. In fact, the verb taba/yatubu refers to God more often than it does to human beings, since from a Quranic perspective it is only when God turns or relents to human beings that they are able to truly turn to Him in sincere repentance. Hence one of the Divine Names is Al-Tawwab, “the Turner” or “the Relenting.” The

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ISLAM FOR OUR TIMES principality [centrality] of God’s tawbah is seen in 9:118, a literal translation of which reads, Then He turned to them, that they would turn to Him. Truly God is the Turner, the Merciful. One can see that translating God as “the Turner” fails to convey exactly what is meant and robs this central Quranic concept of its subtle majesty. Following the lead of previous translations, the translation in The Study Quran reads: Then He relented unto them, that they might repent. Truly God is Relenting, Merciful. This comes closer to the original meaning, but still sacrifices the reciprocity that grabs readers or listeners in Arabic and provides a visceral awareness of the key Quranic concept that our ability to turn to God in repentance is entirely contingent upon God’s turning to us with mercy and forgiveness. The inadequacy of English equivalents for Arabic words may be most evident in the word din, usually translated “religion.” The etymology of “religion” is very different from that of din. The two words thus convey different concepts. The etymology of “religion” has been debated for centuries. Some maintain, as did Cicero, that it comes from relegere, meaning, “to treat carefully.” Others follow the fourth-century Christian apologist Lactantius, who maintains that it derives from religare, “to bind.” As Lactantius writes, “We are

tied to God and bound to Him (religati) by the bond of piety, and it is from this, and not, as Cicero holds, from careful consideration (relegendo), that religion has received its name.”9 Although the interpretation of Lactantius has prevailed in Christian circles, neither derivation is adequate for rendering din. The Arabic root for din comes from the verb dana/yadinu, which means both “to owe a debt” and “to be obedient” or “to follow.”10 With regard to the former, din indicates that human beings are in debt to God, to whom they owe their entire existence. In relation to the latter, it connotes that human beings should submit to God’s Power.11 Thus 9:29, wa la yadinuna din al-haqq, is only partially translated when Pickthall renders it, “and [they] follow not the religion of truth,” since it also implies that they “pay not the true debt.” Likewise, 3:19 loses part of its meaning when translated, Truly the religion (din) with God is Islam.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

On one hand, it implies that the debt (din) to God is submission (islam). On the other, it implies that obedience (din) to God is submission (islam). All three meanings are fully present in the Arabic, but cannot all be rendered in a single English translation.12 Thus, although the Arabic word din and the English word “religion” both connote piety and voluntary submission to the Will of God, they do so in different ways that have affected the overall interpretation of the word within each religious universe.

Conclusion From an Islamic perspective, the subtleties of Quranic Arabic and its sudden thematic shifts lead to much consternation when read as the composition of mortals. It is thus believed that they can only be fully understood when read as the Discourse of the Eternal— the Divine Word being seen as pure substance and not as mere accident. From one perspective, it is in fact by assuming the appearance of accident that this substance is able to draw

ISLAM FOR OUR TIMES the soul out of accident and return it to pure substance. This understanding is best expressed by the philosopher Frithjof Schuon, who writes: The Quran is, like the world, at the same time one and multiple. The world is a multiplicity which disperses and divides; the Quran is a multiplicity which draws together and leads to Unity. The multiplicity of the holy Book—the diversity of its words, sentences, pictures, and stories—fills the soul and then absorbs it and imperceptibly transposes it into the climate of serenity and immutability by a sort of divine “cunning.” The soul, which is accustomed to the flux of phenomena, yields to this flux without resistance; it lives in phenomena and is by them divided and dispersed— even more than that, it actually becomes what it thinks and does. The revealed Discourse has the virtue that it accepts this tendency while at the same time reversing the movement thanks to the celestial nature of the content and the language, so that the fishes of the soul swim without distrust and with their habitual rhythm into the divine net.13 Such subtle transformations can be found in every dimension of the Quran, from its rapid transition between themes and topics, to the grammatical and syntactical nuances, only a few of which have been mentioned here. They are all woven into a sublime mosaic that, from an

Islamic perspective, cannot be fully rendered into a language other than the sacred language of Arabic, chosen by God. As such, Muslims maintain that the Quran will always defy any attempt to be conveyed by that which is relative, for it is meant to transmute the dispersion of fragmented human souls such that the relative comes to be a reflection of the Absolute.

Muhammad, for when asked about his character, his wife responded, “The character of God’s Prophet was the Quran.”14

...............................

* This article was adapted from The Study Quran.

Notes: (1) 12:2; 20:113; 39:28; 42:7; 43:3. (2) Frithjof Schuon, Understanding Islam, trans. D. M. Matheson (London: Mandala, 1989), 44. (3) A. J. Arberry, The Koran Interpreted (New York: Touchstone, 1996), 1:24. (4) Muhammad Marmaduke Pickthall, The Glorious Quran (Chicago: Kazi, 1994), iii. (5) Ibn al-Athīr, al-Jāmiʿ al-kabīr fī sinaʿāt al-manẓūm min al-kalām wa-’l-manthūr, ed. M. Jawād and J. Saʿūd (Iraq: n.p., 1956), 98. (6) The most comprehensive examination of iltifāt in any European language is that of Muhammad Abdel Haleem in Understanding the Quran: Themes and Style (London: Tauris, 1999), 184–210. (7) Arberry, Koran Interpreted, 2:26. (8) M. A. S. Abdel Haleem, trans., The Qurʾan (New York: Oxford Univ. Press, 2004), 208. Abdel Haleem adds a translation closer to that of Arberry in a note: “We sent you [the Prophet] only as a mercy to all people.” (9) Lactantius, Divine Institutes, 4.28.

From this perspective, the Quran cannot be translated on the linguistic plane. The only true translation of the Quran possible is of an existential order: only those who have assimilated the revelation or immersed themselves in its teachings so thoroughly that its meanings speak through their thoughts, words, and deeds can be said to represent an effective translation of the Noble Book. For Muslims of all sects and creeds, this is in fact the way of the Prophet

(10) Some scholars have proposed that dīn is a loanword borrowed from the Persian word den, meaning “systemic religion.” However, the variety of uses of dīn and words from the same root in the Quran and pre-Islamic poetry demonstrates that it has variegated meanings that are not all captured by the Persian word den. (11) For a full discussion of the meaning of dīn in the Quran, see Toshihiko Izutsu, God and Man in the Koran (Salem, NH: Ayer, 1987), chap. 8. (12) The situation is further complicated by the way dīn is used in pre-Quranic poetry, where it implies “wont” or “custom.” Thus one could say, “He followed the custom (dīn) of his people.” (13) Schuon, Understanding Islam, 50. (14) Muslim ibn al-Ḥajjāj, al-Saḥīḥ, Kitāb ṣalāt al-musāfirīn (Book of the Prayer of Travelers), ḥadīth 18; Nisāʾī, Sunan, Kitāb qiyām al-layl (Book of the Night Vigil), ḥadīth 2.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ISLAM FOR OUR TIMES

LAURA EL ALAM

OME OF THEM are doting grannies, beaming benignly at the children around them, soothing and entertaining expertly because they’ve done it a thousand times. Some of them are the wise, kindly aunties at the masjid with experience and intelligence etched upon every line of their face. Some of them are mothers and mothers-in-law, observing their grown children with love and concern, carefully navigating when to step in, and when to stay out. All of them have a wealth of knowledge to share, skills to pass down, and stories to tell. They are the Muslimas in their golden years. And many of them, I have discovered, are Golden themselves.

Our beloved “Mother of the Believers,” Khadijah bint Khuwaylid, the first wife and first Companion of the Prophet was the ultimate “Golden Muslima.” Already a mature woman when she married the Prophet, she possessed many characteristics that made her remarkable. The people of Makkah called her “the pure woman.” Wealthy and of noble lineage,

Khadijah was dignified and wise, a shrewd businesswoman, a generous employer, and well known for her intelligence and poise. After her second husband died, she found herself a single, working mother who had to balance raising children with simultaneously handling her business affairs. Boldly, she sent a friend to propose marriage, on her

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

behalf, to the Prophet, whom she had hired to conduct business on her behalf. A woman of excellent discretion, Khadijah recognized and appreciated his perfect character. He was a young man at the time, and she was not far from twice his age. However, their partnership was true and inspiring, and she became his great love, supporter, and devoted partner as well as

ISLAM FOR OUR TIMES

impact on her family and her community:

the first person to believe his message. While Khadijah sets the bar extremely high for the rest of us, I have been blessed to know some modern-day Golden Muslimas whose character and behavior consistently inspire me. These older women are role models who make me strive towards improving myself, identifying my weaknesses, and channeling my abilities in the best possible way. There are six qualities that, in my opinion, make a Golden Muslima â&#x20AC;&#x201C; a sister who makes the very most of her senior years, who is a pleasure to be around, and who makes a positive

1. A Golden Muslima continues to pursue her own interests and strives to learn new things. These superwomen do not waste their amazing minds on soap operas, gossip sessions, or nonstop complaints. They continue to lead dynamic and rich lives, and they share their talents with others. One of my friends spends many healthy, joyful hours in her backyard garden. She doesnâ&#x20AC;&#x2122;t stop at planting vegetation and flowers, but also experiments with raising chickens and keeping bees. She generously shares the fruits of her labor as well as various homesteading tips that she has learned along the way.

Another Golden friend has some physical restrictions due to her health, but she is a master crafter who knits beautiful creations for friends and family. She never says no to a novice knitter who needs some guidance. One great-grandmother, a volunteer breastfeeding consultant, shares expert advice with new mothers in the community. Another donates her time and knowledge to the masjid, offering classes on Quran and Tafseer. 2. Golden Muslimas are fascinating company because they have so much knowledge to share, and their eagerness and passion are infectious. In addition to telling great stories, they are excellent listeners. Open-minded and generally assuming the best in others, they provide much comfort by simply hearing what others have to say and offering sympathy and understanding, not judgment.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

ISLAM FOR OUR TIMES Golden Muslimas have their struggles in life, like all humans do, but they are basically positive and optimistic. Their reliance on Allah gives them a beautiful, calm presence that is a balm for everyone around them, and indeed Allah loves them for it. As He says in the Holy Quran: Put your trust in Allah. Allah loves those that trust (in him). [Surat Al ‘Imran 3: 159]

not want to damage their bond. So, she met her future daughterin-law with an open mind and eventually welcomed her into the family with an open heart. Now the whole family has an excellent relationship, Alhamdullilah, and she is a role model for the younger Muslima. Let’s face it: matriarchs can make or break a family. A Golden Muslima uses her considerable powers for good.

by experience. Most of all, she keeps in mind that Allah is the only Judge of people’s hearts and intentions.

A Golden Muslima continually nurtures her relationship with Allah and the Quran. Some sisters are knowledgeable enough to lead classes, and others find themselves able to pursue a profound Islamic education for

A Golden Muslima always tries to make wise decisions with her family and to promote harmony. She uses her powerful gifts of communication, perspective, and persuasion to foster a happy family unit, not to cause division or jealousy. Anas ibn Malik reported that the Prophet said, Anyone who wants to have his provision expanded and his term of life prolonged should maintain ties of kinship. (Bukhari and Muslim)

One of my Golden friends found out her son wished to marry a recent convert to Islam. The young convert came from a culture that was completely different from my friend’s, and the girl’s parents were not very supportive of their daughter’s conversion. It was a difficult situation, and many mothers would have simply forbidden their son to enter into such a marriage. However, my Golden friend recognized her son’s noble desire to marry and to support the sincere young woman. She trusted her son, valued her relationship with him, and did

A Golden Muslima can remember what it was like to be a younger, less experienced woman. She is honest with herself about her own shortcomings, her own humble beginnings, and all the mistakes and naivete of early adulthood. She knows that she was not always so wise and experienced, so she is forgiving and patient. In relationships with the younger generation, she tries to remember how she once saw the world, and to appreciate their contemporary point of view. She knows that leading by example is usually better than lecturing or scolding. She knows, also, that some things simply must be learned

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

the first time in their life. Either way, a Golden Muslima puts effort and energy into her Din. For years, she may have been too busy with young children, her career, or homemaking to dedicate herself fully to Islamic scholarship, but now she uses her free time to nurture her iman as much as possible.

Finally, a Golden Muslima recognizes that her way is not the only way to do things. While she may have found a certain choice to be best for her and her family, she acknowledges that others have different and valid ways of doing things. This is particularly difficult when a topic is extremely important to

her; refraining from imposing her views can be a huge test for a strong and intelligent woman. Perhaps, for instance, she believes strongly in a certain parenting style, but her daughter and sonin-law choose a different method. It might take monumental strength to bite her tongue and restrain herself from stepping in, but a Golden Muslima does not force herself on others. She recognizes that there is a difference between giving sincere advice and nagging – between gently advising and forcing her opinion on others. She wants what is best for her family but does not insist on being “right” all the time. *** Obviously, these are high standards that would not be easy for any woman to live up to, continuously. A Golden Muslima is human, after all, and will have good days and bad ones. As her ageing body changes and her stamina decreases, she will need help, sometimes. She’ll inevitably indulge in some complaining, some sadness, some selfishness. It is only natural to succumb to human weakness. However, what makes a Golden Muslima remarkable is that despite life’s challenges, she keeps striving, every day, to embody the best Islamic adab. She tries to make the most of her last years in the dunya so that she will be as ready as possible for the most important moment of her existence: her ultimate meeting with Allah. Khadijah bint Khuwaylid is proof that when we strive for excellence, we can achieve it, by the grace of Allah.

e s i t r e v d A ! s U With marketing@aljumuah.com

PERSPECTIVES

On Handsome Men, Women’s Desire, and Umar ibn Al-Khattab ZAINAB BINT YOUNUS

HERE IS A famous story set during the time of ‘Umar ibn Al-Khattab’s caliphate regarding the man who was ‘too handsome for Madinah.’ The story runs as follows:

As was his wont, ‘Umar ibn Al-Khattab patrolled the streets of Madinah at night, observing the state of his community at its most relaxed and vulnerable. Passing by a house, he heard the voice of a young woman raised in longing as she recited a couplet:W Is there no way for me to receive wine that I may drink it? Or is there no way for me to be with Nasr ibn Hajjaj? Alarmed by the desperation and longing in her voice, ‘Umar ibn Al-Khattab knew that he had to do something. The next day, he summoned the man known as Nasr ibn Hajjaj – and discovered that he was one of the most handsome men of Madinah. Hoping to diminish the effect that this young man obviously had on the women of Madinah, ‘Umar commanded that Nasr’s hair should be cut from the front – only to realize with dismay that the man’s beauty only increased. Next, Umar told Nasr to wear a turban and cover his hair completely – with the same result. Exasperated, Umar finally demanded that Nasr’s hair be shaved off entirely. Unfortunately, Nasr’s handsomeness simply became even more obvious. In response to Umar’s actions, Nasr composed the following poetry: ‘Umar could not see my curls, My hair which when combed waved like a chain; He made that head bald where once there was profuse hair; He who was bald-headed felt jealous of him who

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

had hair, As he could not be proud of his hair, he deprived me of my hair. News of ‘Umar’s actions spread, and the young woman who had first recited the fateful couplet that had begun this entire saga shared her own feelings on the subject. They shaved his head so that he may become ugly, jealousy from them of him and a stinginess, The morning on him was like a dark night, then they erased his night and left him as morning. ‘Umar was further vexed by how dramatic the situation had become. “Ya Ibn Hajjaj!” he exclaimed. “You’ve charmed the women of Madinah! By the One in Whose Hands is my soul, I do not want you as a neighbor in any town I live in.” So saying, ‘Umar ordered Nasr to be exiled to the city of Basra (in Iraq), which was a garrison-town. A few days later, Nasr sent ‘Umar a letter, pleading his innocence and asking to be allowed back to Madinah. Nasr’s mother went to ‘Umar, begging him to allow her son to return. “Your sons are with you,” she said to ‘Umar. “But you have exiled mine! This is truly unfair.” “Your son is a danger to the morals of the women of Madinah!” ‘Umar retorted. “As long as I live, I will not allow him to return and tempt our womenfolk with his looks.” While this story is usually mentioned with an air of jest, or as part of a discussion on the wisdom of

PERSPECTIVES

‘Umar’s policies, I want to take a moment to look at this incident through a slightly different lens. When it comes to female desire, many Muslims react in one of two ways: either they deny it entirely, or they demonize it as a source of evil and ‘fitna’ for men. A woman’s expression of desire, whether it be verbal or otherwise, is condemned as being something filthy and in need of being immediately silenced. Yet when we look at this story and the way that ‘Umar reacted to the unnamed woman’s poetry, we see a completely different attitude. ‘Umar did not storm into the woman’s house and command her to be quiet, or to be ashamed of herself, or to rebuke her for daring to give voice to her emotions. Instead, he recognized her desires as being completely natural, and rather than targeting her for being out of line, went to the source of the fitna itself: the object of her longing affection. ‘Umar’s concern for the women of Madinah was not tied to labeling them as fitna or as being uncontrollable, but to acknowledge their difficult circumstances (it is said that this story occurred at

• Equipment Rental • Plant Maintenance • Bolt Torquing And Tensioning • NDT And Mechanical • Scaffolding • Plant Pre-Commissioning • Project Management • Power Rental • Talent Acquisition • Trading • Civil Project Management • Dewatering System

a time during which many of the men in Madinah were participating in Jihad elsewhere) and to do what he could to make it easier for them to bear. Consider this in comparison to the way that Muslim women today are treated when they dare to mention the struggles they experience, whether it be with regards to the temptations of developing emotional relationships with men they interact with regularly at school or at work, or the very real issues of masturbation and porn addictions. We today need to change the way we look at women and female desire, and instead of viewing them as something strange, impure, or impious, remember the attitude of Ameer Al-Mu’mineen ‘Umar ibn Al-Khattab, may Allah be pleased with him: to understand, to empathize, and to help in a productive manner. ----------------

Sources:

1. Ibn Sa‘d, Tabaqat Ibn Sa‘d 2. Ibn ‘Asakir; Tarikh Dimashq 3. Ibn Hajar, Al-Isabah 4. ‘Umar ibn Al-Khattab, Volume 1, by Dr. as-Sallabi.

Bajpe Zakria CEO

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

FATAWA

Combining Salat Aljumu‘ah with the ‘Asr Salah When I traveled, I used to combine Salat Aljumu‘ah and ‘Asr Salah. During my last trip, a person who noticed what I did told me that I could not combine these two salahs. Would you please explain to me the correct opinion on this matter? ANSWERED BY PROF. HOUCINE CHOUAT. PHD Praise be to Allah who created mankind and sent His Messenger to teach all that which will benefit them in this life and the next, direct them to paths of guidance and practically simplify Allah’s commands which He laid out in His Book. As per the Quran and the Sunnah, establishing salah on time is one of the greatest obligatory acts of worship. Allah reminds us in the Quran of the great significance of such act, Verily, salah is enjoined on the believers at fixed times. [Surat Al-Nisa’, 4:103] There are also many hadiths indicating the importance of performing salah on its due time. For instance, Allah sent down the Archangel Jibreel to lead the Prophet in all salahs, pointing out the beginning and end of the due

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

time for each of the five obligatory salahs. Also, the Prophet explicitly indicated Allah’s permission in combining Zuhr with ‘Asr and Maghrib with ‘Isha’. Thus, a Muslim must follow this practical order without any altering. This will get much clearer through the following points: The Fiqh rules state that silence at the time of clarification is a clarification (meaning that when the Prophet kept silent about something, that indeed is an exposition and explanation) All acts of worship or ‘ibadat are tawqifiyya, meaning the ahkam or rules of devotional acts must only be deduced from Allah’s Book and the Sunnah of His Messenger. Opinion and Qiyas (analogy) should not be part of this deduction—see the next point.

FATAWA Qiyas (analogy) should never be considered in ‘ibadat but it can be used in mu‘amalat (dealings, transactions). Hence, we cannot measure/equate (as done through Qiyas) Zuhr Salah to Salat Aljumu‘ah (Friday Prayer), since their nature and ahkam or rulings differ tremendously. Some events that occurred during the time of the Prophet may have led some to think that it is permissible to combine Salat Aljumu‘ah with the ‘Asr Salah. However, it has never been reported that the Prophet actually combined these two salahs. Among these events is the hadith reported by Anas to the effect that the Messenger of Allah was once delivering the khutba (sermon) of Salat Aljumu‘ah when a man came into the masjid and said, O Messenger of Allah invoke Allah to send down rain. So the Prophet prayed for rain. And by the time he was descending the pulpit, the rain started pouring down. Then, on the following Jumu‘ah, the same man came and asked the Prophet to ask Allah to cause the rain to stop, because it was causing a lot of damage. This hadith makes it clear that if combining Salat Aljumu‘ah and ‘Asr were permissible, the Messenger would have performed it on that rainy day, especially since it is authentically documented that he combined Zuhr and ‘Asr, and Maghrib and ‘Isha’ in less demanding/difficult conditions than the one mentioned. So the most favored opinion in this matter is the one that posits that it is not permissible to combine Salat Aljumu‘ah with the ‘Asr Salah. Such opinion is adopted by eminent scholars who follow the dalil (valid legal evidence). This opinion, however, was rejected by some others who based their objection on Qiyas, even when the matter at issue is an act of worship, and acts of worship, as we stated earlier, should not be determined on the basis of Qiyas.

Allah Knows Best

Combining Salahs without A Valid Excuse A friend of mine frequently combines salahs without having any of the known reasons for such practice. When I talked to him about that he showed me a book that features a hadith which says that the Prophet would sometimes combine salahs for no reason. Is that true, and why would one need a reason to combine salahs if it can be done for no reason? ANSWERED BY PROF. HOUCINE CHOUAT. PHD We have already mentioned in our answer to the question about combining Salat Aljumu‘ah and ‘Asr Salah, that salah must always be established on its right time. By so doing, the individual will be performing one of the most beloved deeds to Allah. Because a Muslim may from time to time encounter hardships and exigencies, Allah, the Merciful, has allowed him or her to combine some of the daily obligatory salahs—Zuhr with ‘Asr and Maghrib with ‘Isha’. Among the hardships/excuses that permit one to use this concession of combining salahs are travel, fear, hard rain/snow, sickness, etc. It is a fact, however, that scholars of the Four Madhahib have shown little differences of opinion in the matter of combining salahs.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

FATAWA The great majority of the Hanbali, Maliki and Shafi‘i scholars have all agreed on the permissibility of combining salahs in times of sickness, fear or travel. Still others— from both the Shafi‘i and Maliki Mathahib— do not consider fear to be a legitimate excuse for combining salahs. The Hanafis, on the other hand, have ruled out the permissibility to combine salahs in all conditions, whether it is sickness, travel or fear. Scholars have unanimously agreed that it is impermissible to combine salahs in the absence of the above-mentioned excuses. They have specifically and strongly warned against delaying performance of any salah till its appointed time is over. Combining salahs when not travelling and without any valid excuse has been frowned upon by many a scholar. As for the hadith stating that the Messenger of Allah has combined salahs without an excuse, some, such as Imam Ahmad ibn Hanbal, as well as other scholars, have stated that that Prophetic practice was occasioned by sickness. There is another group of scholars who okay combining salahs for some personal reasons other than the legally considered excuses (rain, sickness, travel, etc.). These scholars, however, stipulate that such combining of salahs is allowed in very limited cases and should not be done repeatedly.

Allah Knows Best

Guidelines for Marking up Goods for Profit Is there a legal upper limit for profits in trade or is it an open game? Answered by Prof. Houcine Chouat, PhD I would like to answer the question through the following points: 1. Islam encourages engaging in types of trade that are not repugnant to Islamic laws and ethics. Not only that, Islam considers commerce as one of the ways a person can make a living. Allah says, …God has permitted buying and selling and forbidden usury… [Surat Al-Baqarah, 2:275] He also says, And when the prayer is completed, disperse throughout the land and seek the Bounty of God [through trade and other activities], and remember God much, that haply you may prosper. [Surat Al-Jumu’ah, 62:10] When the Prophet was asked about the best kinds of incomegenerating endeavors, he replied: That which man gains by working with his own hands, and lawful trading (al-bai‘ al-mabrur). (Ahmad) And it is well-known that the Prophet and many of his Companions were involved in different forms of commercial activities. Moreover, the scholars have concurred that if a person works hard to satisfy his needs and those of his dependents, his efforts count as noble acts of worship for which he will receive amble

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

FATAWA heavenly reward (ajr). 2. Trade in Islam is subject to ethics and etiquettes such that it be free from lies, deceit and dishonesty. And while making money is natural to any form of trade, a Muslim merchant or investor is supposed to have higher goals like serving society in the best of manners and looking forward to attaining Allah’s pleasure by so doing. As we mentioned earlier, the Prophet was asked about which type of income is best and he replied, That which man gains by working with his own hands as well as lawful trade (al-bai‘ almabrur). (Ahmad) Al-bai‘ al-mabrur is the category of trade that has mutual benefit for both the seller and the buyer, the sort that does not stand the chance of getting tainted with cheating, betrayal, deceit or fraud. The Messenger of Allah told us about the great reward for the righteous trader,

and the Sunnah that specifies a certain markup for profit, and the good majority of scholars have opted for not stipulating any markup ranges, even during times of plenty. Some Hanafi scholars, however, fearing that profit margins might become unreasonably and excessively high—opted to setting the profit margin at double the cost of the product. 7. Not fixing prices can be a good stimulator to trade, if Islamic values and morals are implemented, to maintain pure transactions and dealings that are free from dishonesty and corruption. Indeed, Allah attached a great importance to this matter, and so did His Messenger who advised us to be kind and benevolent when trading, and to be

The truthful and trustworthy trader will be in the company of the Prophets, the Truthful Ones and the Martyrs [in Paradise, that is]. (Tirmidhi) 3. the scholars have also agreed that it is haram for a Muslim to engage in trade or commerce unless and until he/she knows its ahkam (the Islamic laws related to commerce)—at least the halal and haram part of it. ‘Umar ibn Al-Khattab used to ban from the marketplace anyone who was ignorant of these ahkam. 4. Monopoly is haram, thus opined the majority of Muslim scholars, particularly monopolizing goods and products that are necessities for people, such as food, clothing and lodging, etc. Also, it is haram to raise the prices of certain products which are in high demand, taking advantage of people’s dire need for such goods. Prices should remain the same during times of scarcity just as they were in times of abundance. Prophet Muhammad strongly warned against monopoly, The one who practices monopoly to raise prices is a wrongdoer. (Ahmad) 5. The scholars have also agreed that it is unlawful for authorities to fix prices, lest it harm merchants. 6.There is no conclusive evidence in the Quran

considerate when dealing with others: May Allah have mercy on the person who is lenient when he sells, buys or asks for repayment of the money he loaned to others. (Bukhari) Allah the Almighty reminds us of such kindness and indulgence through this verse, And do not forget graciousness among yourselves. [Surat Al-Baqarah, 2:237] ‘Ali ibn Abi Talib used to say, Merchants, seek truthfulness that you may be safe, and turn not down small profits fearing that you may yourselves become deprived. Asked about the secret to his success in business, the Companion ‘Abd Al-Rahman ibn ‘Awf

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

FATAWA responded,

Rulings Regarding Touching the Mushaf

I never ever turned down any profit (no matter how insignificant it might be). Shaykh Ibn Baz said, Prices should not be set and fixed, whether on immediate or delayed sales. Rather, people should show mercy, graciousness and tolerance to one another when conducting transactions. They should not seek to bring difficulties upon one another. Likewise, Imam Ibn Taymiyyah stated, Al-mudhtarr (the person with little or no option) is the one who cannot find a certain commodity anywhere except in a specific store, in which case the price should not be jacked up because of his compelling situation. In the Sunan, the Prophet warned about the sale of al-mudhtarr. Also, the merchant with rare products, should keep regular and common prices. Imam Ahmad was once asked about the person who, when almudhtarr comes to him, he would sell him a 10 (dinar, dirham, riyal….) for 20. The imam said, “I dislike that he sells it to him for even five.” The mudhtarr should never be taken advantage of, and should be dealt with in a fair manner.

Allah Knows Best

(Translated from The Mughni by Ibn Qudamah Al-Maqdisi)

Nobody but the purified touches the mushaf. This means pure from both minor ritual impurity and major ritual impurity. This was narrated by Ibn ‘Umar, al-Hasan, ‘Ata’, Tawus, Al-Sh‘abi, and AlQasim bin Muhammad, and it is the opinion of Malik, Al-Shafi‘i, and the people of opinion.1 We do not know of anybody who differs with them other than Dawud.2 We have the saying of Allah, Exalted is He: Nobody touches it except the purified. [Surat AlWaqi‘ah, 56: 79] We also have what the Prophet said in his letter to ‘Amr bin Hazm that: nobody touches the Quran except the ritually pure. (Muwatta’ and Daraqutni) It was also narrated by AlAthram. As for the ayah that the Prophet wrote in his letter to the Byzantine king, Caesar, this was done with the intention of correspondence, and an ayah that is included in a letter or a book of fiqh, or the like, is not forbidden to touch, and the

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

book does not become a mushaf because of it, nor is any sanctity established for it. It is impermissible to touch the mushaf with any part of the body, because any part of the body is similar to the hand. As for the opinion that the act of touching is restricted to the inside of the hand, this is incorrect. If any object comes into contact with another object this is considered touching. Section: It is permitted to carry the mushaf with an attachment -- this is the opinion of Abu Hanifa, narrated from Al-Hasan, ‘Ata’, Tawus, Sh‘abi, and AlQasim, Abu Wa’il, Al-Hakam and Hammad. Al-Awzai‘i, Malik

FATAWA

and Al-Shafi‘i prohibit it. Malik said: The best of what I have heard is that one does not carry a mushaf with an attachment or in a cover except that he is ritually pure, and this is not because he will soil it, but rather to exalt the Quran. They3 argue that the mukallaf4 muhdith is not permitted to carry the mushaf, as though he is carrying it by touching it. Our5 opinion is that he is not touching it, so it is not prohibited, as though he is carrying it in his luggage. This is because the prohibition only deals with touching, and carrying is not touching, so the prohibition does not extend to it. Their analogy is wrong. The fundamental pretext is in regards to touching, and there is no derivative. There is also no narration concerning carrying, so it is not correct to use such an argument. Therefore, if one carries it with an attachment or with a barrier between him and it, it is permissible, as we have mentioned. It is also permissible to study [the Quran] with a stick

and touch it with it, as well as writing the mushaf with one’s hand without touching it. With regard to studying it with a cover, there are two narrations: 1) that (and this judgment was deduced by Al-Qadi6) it is impermissible, because one is not directly touching the mushaf; and 2) that (and this the correct view) it is permissible, because the prohibition applies to touching, and carrying is not touching. Section: It is permissible to touch books of tafsir7 and fiqh and so forth, and also letters, if they contain ayahs from the Quran. The evidence for this is that the Prophet included an ayah in his letter to Caesar, and it was not called a mushaf nor was any sanctity attached to it. Regarding young children in Quran schools and the tablets they use, there are two opinions. One states that it is permissible. This is because there is a need. If purification is stipulated it would make them averse to memorizing [the Quran]. The other opinion is that it is impermissible because of the general application of the ayah. As for coins and paper money

that has Qur’anic ayahs written on them, there are three opinions: 1) that they are prohibited to touch -- this is the madhab of Abu Hanifa; 2) that touching them is makruh8 -- this is the position of ‘Ataa’, Al-Qasim and Al-Sha’bi, because the Quran is written on them and they resemble paper, and 3) that it is permissible to touch them, because they are not called a mushaf and therefore are similar to a book of fiqh. Also, it is difficult to avoid them, as is the case with the tablets that children use. Section: If a muhdith wishes to touch the mushaf and there is no water, it is permissible for him to touch it after making tayyammum.9 If a muhdith performs an incomplete wudu, it is not permissible for him to touch [the mushaf] until he completes his wudu, because he is not purified until he has completed it.

........................

1.The school of Kufa, including Abdullah Ibn Mas‘ud, Anas ibn Malik and Imam Abu Hanifah and his school. 2.Dawud Al-Zahiri who used as an evidence the fact that the Prophet wrote an ayah in his letter to Caesar. Al-Hakam and Hammad permit the touching [of the mushaf] with the outside of the hand, because it is the inside of the hand that is normally used for touching, so the prohibition applies to it and nothing else. 3.The jurists who posit that it is prohibited to carry a mushaf with an attachment. 4. The one who is legally and morally responsible for observing the injunctions of the Shari‘ah, and this is from the onset of puberty. 5.The Hanbali school. 6.Al-Qadi Abu Ya‘la Al-Baghdadi, a prominent Hanbali Jurist. 7. Exegesis. 8. Reprehensible. 9. Dry ablution.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

BOOK REVIEW

WHAT’S ‘GENERATION M’ REALLY ABOUT?

GEN

N O I T ERA

Young Muslims Changing The World BY SHELINA JANMOHAMED

REVIEWED BY KLAUDIA KHAN 46

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

WANT TO READ Generation M as soon as I heard about it. I guess it’s the subtitle that got me hooked: ‘Young Muslims Changing the World’ –great! I wanted to read it and become part of the change. I am young, and Muslim... Does that make me a part of Generation M? I couldn’t wait to find out. To begin with I did some research about the book and found out that it got really good reviews, curiously all of them were in mainstream media and mostly written from non-Muslim perspective, like the Guardian’s review.

BOOK REVIEW Suddenly the phrase ‘Generation M’ was something you could hear and read casually mentioned in both mainstream and Muslim media. Young successful Muslims were branded Generation M, but so were Muslims who did controversial stuff, like the American hijabi journalist Nour Tagouri, whose article appeared in Playboy magazine talking about modesty. So, what’s the deal with Generation M? And is the book by Shelina Janmohamed really a manual for changing the world? After reading Generation M I must admit that it was not quite what I expected. First of all, it felt like I, as a Muslim and not involved in business, was not really the target audience of the book: At times, there was so much focus on the consumer behaviour of Generation M that it felt like a manual for the PR professionals whose job would be to promote brands among Muslim communities. On the other hand, I really enjoyed reading the stories of dozens of Muslim entrepreneurs who have achieved much in their field and whose successes have radiated far and wide. The message I got from the book was that young Muslims want to be successful, but they want their success to be ethical and they will make sure it’s halal from the bottom up; and that’s great news not only for the Muslim Ummah, but for humanity. If we raise our standards, others will follow. If we refuse to lower our expectations, there will be people and companies who would strive to reach up to us. And because buying power is THE power acknowledged in the modern world, with appropriate know-how we can utilize this

power to change the world for the better: to demand that industries act more fairly and for us to choose that what we buy is not only halal, but also tayyib. The standards that we follow are high; after all, they are Allah’s laws. So, whether buying or selling we remember Allah’s commandment to distinguish between what is mandated for us as beneficial and what is not: And eat of what Allah has provided for you [which is] lawful and good. And fear Allah, in whom you are believers. [Surat Al-Ma’idah, 5:88] as well as an overriding motivational principle: Indeed, Allah loves those who act justly [Surat Al-Hujurat, 49:9] But regarding the focus of the book, why really deal with some distinct Generation M, rather than speaking simply about Muslims overall? The book, dubbed as the milestone in understanding modern Muslims, explores the beliefs, philosophy, culture and most significantly the consumption patterns of the young Muslim middle-class from around the world. Janmohamed argues that even though the Muslim Ummah is not homogenous, the young and affluent Muslims from around the world have enough in common to be classified as one cultural group – and that is Generation M. So, is being young and well-off the only markers of distinction? Not really, as Janmohamed points out. But rather, Generation M’s particular trait is that they are able to embrace modernity without compromising their religion,

or even to mould it to make it compatible with their beliefs. So basically, Generation M refers to young Muslims with buying power and an understanding of that power. Even though the term Generation M is sometimes associated outside of the book with controversial characters, like the aforementioned Tagouri, I did not find any such examples in the book, and the American hijabi journalist doesn’t feature in it at all. Janmohamed’s book does briefly explain Islam to the non-Muslim readers and it does explicate the sectarian differences and tensions that occur in the Ummah, but she does not take sides or make any theological arguments. It’s simply a description of how things are— and not meant to stir controversy. And I feel that it makes a good introduction to the Muslim world for an outsider. According to Janmohamed, not all Muslims in the relevant age or income category can be classified as Generation M; in opposition to that group are the so-called traditionalists. Janmohammed doesn’t really explain what makes one a traditionalist, but she alludes to their stance towards the modern and cultural attachments as marking traits. Because the traditionalist is juxtaposed to a Generation M Muslim, we can conclude that they are either unable to merge their religious beliefs with modernity or they turn down the modern as incompatible with their culture. A general audience fed constantly with the negative images of Muslims and news of da’esh would easily interpret this division as the good Muslims versus the

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

BOOK REVIEW bad ones. Perhaps it’s not such a bad interpretation except for the label, as I know some Muslims whose description would match Generation M characteristics, but who proudly call themselves ‘traditionalist’ referring to their attachment to family or local tradition. Janmohamed doesn’t deny Generation M their cultural attachments nor does she demand that they forsake all the local traditions for the sake of global Muslim culture. It’s rather their openness to the world and modernity that makes a Muslim one of the Generation M. When reading Generation M, I could not help but admire the scope of Janmohammed’s research: She has reached out to young Muslims from around the world, representing different schools of thoughts and ideologies within Islam and has found examples of their vibrant and diverse activities in just about any field. Within the pages of the book we meet Muslim entrepreneurs from around the world: from Malaysia, Turkey and the UK. We also meet ordinary Muslims and get to hear their narratives on what it feels like to be young and Muslim in whatever place they happen to live. It creates a vibrant mosaic of passionate young people who are very much part of the modern world; and inspired by their faith, they try to make their world a better place. However, in the book there is a passage that made me question the depth of Janmohamed’s research. On page 185 Janmohamed writes: “Naima B. Robert, who lives between South Africa and the UK, is the author of several young adult books including ‘From My Sisters’

Lips’ which looks at what it is like to grow up as a Somali woman in the UK.” Well, it would be sufficient to check the description of this book by Bint Robert on the Amazon website to find out that this description is not at all what Bint Robert’s book is about. Bint Robert has written several young

Although I feel that the book’s projected audience is primarily nonMuslim, I think that we as Muslims can learn something from it or at least gain arguments to defend the impact of our faith on the modern world. adult books, but this title is not one of them. And what is more, Janmohamed completely ignores Bint Robert’s other achievements: a publisher of some of the most popular Muslim women’s lifestyle magazine and other websites, a speaker, children’s author and poet, merely mentioning her achievement as a YA writer. And even the information of Bint Robert’s whereabouts is incorrect. And if it’s just that Janmohamed is wrong about this one person, then still it casts a shade of doubt

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

over the accuracy of the author’s findings generally. On the whole I am glad to have read Janmohamed’s Generation M and I would recommend it to both my Muslim and non-Muslim friends. OK, before reading it I knew already that as Muslims we should and we do have higher standards when it comes to consumption. And I knew that there were loads of young and not so young creative Muslims doing great stuff. And I knew that their influence radiates beyond the Ummah. But still it was great to hear some specifics and to learn about the impact they are making. Although I feel that the book’s projected audience is primarily non-Muslim, I think that we as Muslims can learn something from it or at least gain arguments to defend the impact of our faith on the modern world. And for the non-Muslim it’s a great introduction to get to know their Muslim neighbours. It’s a book that deals more with consumption patterns than with the tenets of faith, but then this is what we have very much in common with the wider society. So, focusing on the similarities, we can combat the phobias and create a more positive image of a modern Muslim. I hope Generation M will make others understand what halal really means and how it applies to more than chicken. I hope it will make others appreciate our striving for more fair, more wholesome, and more ethical business practices. I hope it can help build bridges of empathy and understanding. And I hope that young Muslims reading this book may get inspired to go ahead and fulfil their dreams and keep on changing the world for the better.

BOOK REVIEW

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

COUNSEL & COMMENT

Elderly Parents Closed Doors to Jannah TABASSUM MOSLEH

HEY START LOVING you even before you’re born. They bring you into this world. They teach you how to talk, walk and feed yourself – the necessary skills you need to live. They shield you from every kind of evil, even if it comes at the price of putting themselves in danger. They help you grow into the intelligent adult that you are. And once you’re an intelligent adult, you fly away from the nest, leaving two broken, aged creatures crawl towards their death.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

COUNSEL & COMMENT people fall victims to abuse every year, and that’s not counting cases that aren’t reported. And although some of these abuse incidents occur in institutional settings, most occur at home. (APA)

Where Do These Abusive People Come From?

In a -12city study in India, it was found that 4 in every 10 old people suffered from verbal abuse, 3 suffered from neglect and a third from disrespect. “One in five recount enduring such abuse almost daily, a third around once a week, and a fifth

They aren’t just some uncivilized tribe living in the Amazon Rainforests or the peaks of the Himalayas. They aren’t just illiterate villagers in some underdeveloped country. And what’s more incredible – they aren’t just non-Muslims. They are people of perhaps every country, every class, every gender, every age, and every religion. And what’s scarier – they could be you or me. It can be a very charming man who wins the heart of everyone around him and is generally known to be so kind, gentle and

considerate. It can be a beautiful woman who is so caring and empathetic that all her friends come to her when they are in trouble. It can be a seemingly pious Muslim whom everyone praises for his religiosity. It can be a seeker of knowledge who learns tafsir of the Quran and stands in qiyam by night, but who somehow seems to have skipped the ayah: And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word. [Surat Al-Isra’, 17:23]

Forms of Abuse Abuse takes different forms such as forced isolation, financial

every month.” (Mander)

Who Are These Abusers? The Indian study above found that 6 in 10 report daughters-inlaw and sons as the major sources of abuse against them, and that %7 of daughters are abusive to their parents. (Ibid.) And it’s not limited to the Third World. Statistics say that in America, about 4 million elderly

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

COUNSEL & COMMENT exploitation, ignoring the needs of sick elderly parents’ and leaving them alone to take whatever clumsy care they can of themselves. Others go to the extent of shouting at them for their clumsiness, insulting them, being ashamed of them. Others still commit the crime of attacking them physically, or even, in extreme circumstances, euthanizing them. I have seen it all. But no matter what kind or level the abuse is, if we are guilty of it, we’re contributing to the collective problem. It all branches out from the same root cause, and we are worsening that disease even by spreading it in the smallest degree. It’s a collective social evil.

What Makes Children Abuse Their Elderly Parents? Why do sane, responsible people, people like you and me, show respect and care to everyone else around them but are the exact opposite when it comes to their parents? How in the world do you account for this dual personality? First, let us be scientists and not judges. Let’s look at the situation objectively rather than emotionally. There could be several reasons why parents are abused by their children:

Caregiving stress. When your parents grow old, it often becomes very difficult to take care of them. Their attitudes change, they become more and more

like small children, asking unnecessary questions, doing things they shouldn’t do and vice versa, soiling their beds, refusing to eat, and giving all kinds of trouble. On top of that, old age often comes in with various illnesses, such as heart disease, diabetes, kidney failure, eye problems, psychological problems such as amnesia and Alzheimer’s disease. Apart from the monetary expenditure for treating these often-incurable diseases, it’s difficult to take care of patients who suffer from them, especially if you don’t know anything about nursing. According to the American Psychological Association (APA), “Caregiver stress is a significant risk factor for abuse and neglect. When the

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

demands of daily care for an older person are thrust onto caregivers who have not been given training or information about how to balance the needs of the older person with their own needs, they frequently experience intense frustration and anger that can lead to a range of abusive behaviors.”

Personal problems of the caregiver. When a person himself is ill, either mentally or physically, it’s obviously difficult for him to take care of another person. When you’ve got depression, you snap at people all the time without meaning to. It becomes difficult to feed yourself, let alone others. In such a circumstance, you may appear to be intentionally

COUNSEL & COMMENT rude and disrespectful to your parents, and people may well judge you and look down at you.

A history of violence in the family. A child often models the behavior of his or her parents. If a parent is alcoholic or abusive, there is every chance that the child will turn out the same too. Also, if you were abused by your parents as a child, you may want to take revenge when you’re old enough. “If there has been a history of violence in the family, an adult child may take the opportunity to ‘turn the tables’ on the abusing parent by withholding nourishment or overmedicating the parent.” (APA)

Lifestyle adjustment. If your mother or father comes to live with you and your spouse, it means a significant change in your lifestyle. You can’t go out unless you get someone to “babysit” your parent. Your wife has to cook some special foods suited for a diabetic or heart patient. You need to skip office every so often to take them for medical checkups. And so on. It’s not easy.

diseases than adults, and the caregiver could have a history of violent interactions in the family that might affect her or his relationship with the child. But do all these things prevent us from taking care of our children? Do these make us abandon our children, neglect them, abuse them? They do sometimes, but not as often as they do with our elderly parents. Why? Here’s my hypothesis. From a worldly

perspective, we have nothing to gain from our elderly parents and everything to gain from our children. Our children are our hopes. We give birth to them, we nurture their tiny bodies to grow into full-fledged adult human beings. In the process, we become attached to them more than anyone else. We believe in them, we give them the best education, and we hope they will take care of us in our old age. Our children are our investment for the future, our retirement fund. And what is a parent? A person growing older every year. A person who has become a financial burden on us. We spend on their living expenses, pay their house rent, their medical bills, and all for what? They are going to die soon anyway, aren’t they? Why spend so much on them?

Lack of motivation. Let’s admit it. Of the reasons stated above, almost every one of them is also present if the person we are caring for is our child rather than our father or mother. Children also annoy us and increase our stress levels in various ways, are more prone to VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

COUNSEL & COMMENT What’s the point of investing on a dying person? They will leave their estate to us anyway, even if we didn’t take care of them, won’t they? When we forget the spiritual aspect of being good to parents, we don’t have any reason left for doing it. The core problem here is materialism.

An Attitude of Gratitude How do we combat materialism? We struggle against materialism by injecting the lifesaving medicine of the Quran into our lives. Quran teaches us what’s important and why. It brings things into perspective, reminding us that this world isn’t the end, that the ultimate goals we must strive for are way beyond this short life on earth. It also teaches us specifically about parents, what they mean to us and what we should do for them. And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, “My Lord, have mercy upon them as they brought me up [when I was] small.” Your Lord is most knowing of what is within yourselves. If you should be righteous [in intention] - then indeed He is ever, to the often returning

[to Him], Forgiving. [Surat Al-Isra’,17:23-25] Nouman Ali Khan explains the beauty of the metaphor of “lowering one’s wings” in the above ayat: Allah is saying, ‘I know very well that you can raise your wings. Just keep them down when talking to your parents. Keep them down as if they are weak.’ And lower them in such a way as if you don’t have any wings at all. Remember the cycle of life. You have (or will have) your own children. Think of your

relationship with your parents in terms of your relation with your child. You were once in the position of your child, helpless and in need, and your parents were in your position. And sometime in the future, may be you will end up being in your parents’ shoes, and your child in yours. The Prophet once said, Let him be humbled into dust; let him be humbled into dust. He was asked whom he was talking about. He said, He who lives to see

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

one or both of his parents during their old age, but he does not enter Paradise [by being dutiful to them]. (Muslim) The Prophet linked dutifulness to parents with entering Paradise in other hadiths as well: A parent is the best of the gates of Jannah; so, if you wish, keep to the gate, or lose it. (Tirmidhi and Ibn Majah) One day, a Companion said to the Prophet, “O Messenger of Allah! I want to go out and fight

(in Jihad) and I have come to seek your advice.” The Prophet said, “Do you have a mother?” “Yes,” answered the Companion. Whereupon the Prophet said, “Then stay with her, for Paradise is beneath her feet.” (Nasa’i) Conversely, being undutiful to parents is one of the greatest sins. In fact, the Prophet ranked it right below shirk in his answer to a question put to him about the greatest sins. He said: The greatest sins are: (1) To

COUNSEL & COMMENT join others in worship with Allah; (2) to be undutiful to one’s parents; (3) to commit murder; and (4) to give a false witness. (Bukhari)

What Does Being Good to Your Parents Mean? In his book, Social Manners in Islam, Hasan Ayoob explains that “being dutiful to parents includes providing them with the money they need as well as helping them to live a better life.” But realize this. It is not just another good deed you can do to earn rewards. It’s an obligation on us to take care of our parents. And when we give them the money they need, we’re not giving them sadaqa, we’re giving them their due rights. Like our children and our wives, our parents have a right to our property and time. So, instead of feeling all too impressed with ourselves for being so good, we should look at our deference to our parents as a debt we owe to them for all that they have done for us. One day, the Companion ‘Abdullah ibn ‘Umar saw a man going around the Ka‘bah while carrying his mother on his back. The man then asked, ‘Ibn ‘Umar, do you think that I have repaid her?’ Ibn ‘Umar replied, ‘No, not even for a single pang [of the pains of labor and childbirth she suffered because of you].’ (AlAdab Al-Mufrad) My biology teacher at school once said to us, “Only when I saw my wife’s suffering as she was giving birth to our child,

did I realize the amount of pain my mother suffered when giving birth to me.” Even if we exhaust ourselves in doing good to our parents, we can never completely repay the debt we owe to them. If we can assume this attitude when dealing with them, if we do good to them out of gratitude, then harshness towards them will look like an abominable crime.

towards your parents overwhelming, remember that you don’t have to do it all alone. Ask your siblings to share the work. Hire a nurse or a healthcare professional to take some of the care off your shoulder. Doing this will lighten your load of the responsibilities and make them enjoyable.

3. Build a strong bond with your parents. If you view your parents as just two old people like all other old people of the world, taking care of them will seem like a burden without any immediate reward. But if you connect with your parents like a friend, take a share of their thoughts and their everyday life, play with them and laugh with them, the bond you will create will itself be a reward.

-----------------Bibliography •

Action Points 1. Take care of your own health. You need to be in good shape first before you can cope with taking care of others. Be aware of your own physical and psychological problems, spend some money on curing yourself, see a professional, take medicines, eat good food and exercise. Taking care of yourself will help you be dutiful to your parents.

2. Use help and share responsibilities. If you find the responsibilities

•

APA. “Elder Abuse and Neglect: In Search of Solutions.” American Psychological Association. APA, n.d. Web. 22 Jan. 2017. <http://www. apa.org/pi/aging/resources/ guides/elder-abuse.aspx>. Ayoob, Hasan. Social Manners in Islam. Trans. Muhammad Hamza Husein. Cairo: Dar Al-Salam, 2006. Print. Khan, Nouman Ali. “Quran Aur Hum” Episode 5. Bukhari Records, 2014. Web. 22 Jan. 2017. <www.youtube.com/ watch?v=8JWRB0gNeWU> Mander, Harsh. “Neglect and Abuse: The Reality of India’s Elderly People.” Hindustan Times. Hindustan Times, 02 Mar. 2015. Web. 22 Jan. 2017. <http://www. hindustantimes.com/columns/ neglect-and-abuse-the-realityof-india-s-elderly-people/story2QYQf5DNGne1yVNuMHxcpL. html>.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

COUNSEL & COMMENT

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

COUNSEL & COMMENT

KIMBERLY BEN

T BEGINS LIKE any other day. You awaken at dawn for Fajr Salah, and then continue with your morning ritual of preparing for school or work. Then something unexpected happens. Perhaps you go to take a shower only to discover there is no hot water. Maybe you get into your car ready to get started on your way only to hear your engine sputter away uselessly along with your good mood, or, you just get out of bed with a nasty disposition and find yourself becoming more and more irritated with the fact that you donâ&#x20AC;&#x2122;t have a concrete reason for the way that you are feeling. Whatever the cause, bad moods strike all of us at one time or another.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

COUNSEL & COMMENT A bad mood can spread contagiously to all whom you come in contact with if it is not nipped in the bud right away. One way of doing this is to take a moment to recognize that each of us has a choice each day in determining how well our day will go. We can choose the negative or the positive. When problems feel overwhelming, you may feel justified to “wallow in your pain,” but remaining in a negative state of mind can further exacerbate the very problem that you are feeling negative about. Choosing to step outside of a bad mood, and making an active choice not to allow it to affect those around you for the rest of your day can seem like an insurmountable challenge. There are many hadiths that comment about the sort of countenance we should strive to attain in order to become somebody who is considered friendly and well-liked by others. The Prophet once addressed his Companions saying, Shall I not tell you who among you is most beloved to me and who will be closest to me on the day of Resurrection? He repeated this statement two or three times, and they said, “Yes, O Messenger of Allah.” He said, Those of you who are best in attitude and character. (Ahmad) Some other versions of this hadith add: Those who are down to earth and humble, who get along with others and with whom others feel comfortable.

Managing a bad mood is an important part of establishing and maintaining strong lasting relationships with those around us. Negative moods are often magnified when we focus on our feelings rather than investigating its actual cause or a solution. The more you focus on changing how badly you feel, the more difficult it is to change the feelings. Feelings usually follow, not proceed, thinking and action.

Divert Your Focus When a negative mood overwhelms you, it can help improve your outlook to find a simple task to engage in. Keep busy with a project that will provide you with tangible results. You may work on a crossword puzzle, tend to your garden, feed your cat, etc. It is best to choose activities that are challenging and require real concentration. Two things will occur: You will find yourself distracted from your problem, and the completion of

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

the project will leave you with a feeling of accomplishment and gratification.

Exercise Exercise has a definite psychological benefit. It has shown to be one of the quickest ways to lift a mood. In fact, researchers have spent the last 27 years investigating the link between exercise and mood disorders. Aerobic exercise releases endorphins, a brain chemical which interacts with the opiate receptors in the brain to reduce our perception of pain. It has an effect similar to that of drugs like morphine and codeine. After a strenuous workout, endorphins are what give a feeling of euphoria, minimizing feelings of pain and stress. Find time to perform a regular exercise routine so as to maintain your balance. Take a simple walk or jog around the block, or on a treadmill. Or challenge your mind and body with yoga. Its deep, languid stretches, and deep

COUNSEL & COMMENT breathing can energize, de-stress, and leave you with a wonderful feeling of strength and peace.

Find Time to be Alone Sometimes the best way to end an escalating bad day is to separate yourself from any negative influences that could be feeding your bad mood. This time to yourself can allow you to calm down, recollect, and refresh your mind and emotions. Once this occurs, it is easier to change your attitude. Take a walk, read the Quran, listen to a motivating Islamic tape or CD. Solitude can give you uninterrupted time to think things over gradually allowing you to reconnect with others, with positivity.

of Islam. We are instructed to be generous and give freely to those in need, …Whatever of good you give benefits your own souls, and you shall only do so seeking the ‘Face’ of Allah. Whatever good you give, shall be rendered back to you, and you shall not be dealt with unjustly. [Surat Al-Baqarah, 2:272]

or call up that good friend who always leaves you near tears with his/her unique sense of humor. Get together with family or a few friends for dinner and just laugh. When we laugh, we force our minds to switch modes from feeling down to feeling up. Smiling and laughing with others can leave us with a positive attitude feeling absolutely inspired. Everyone experiences bad

Give in Charity In the throes of your bad mood, you may tend to think that it’s all about you. Problems can seem so overwhelming that it can be difficult to recognize that there are others around us in a constant state of crisis and struggle. Giving can be a way of introducing a strong dose of reality to the situation. The emotional chaos that accompanies a disagreeable mood can make our troubles seem much larger than they really are. When you are able to contribute to an individual or a cause where serious problems exist, it can help you temper a bad mood. Roll up your sleeves and get involved: Volunteer at a soup kitchen, or visit with the sick and elderly within our community. This is a characteristic of the teachings

Smile As with exercise, medical studies show that laughter has been shown to produce the “mood lifting” endorphin hormones. How do you go from down in the dumps to laughter? There may be a bit of work involved in the beginning, but the results are sure to yield a more cheerful disposition. Smiles are as contagious as bad moods. Think about the things that make you smile. Look at old photo albums,

moods. Even so, there are so many ways to manage the situation successfully. A bad mood does not have to equal a bad day. We can recognize what is taking place, and take the necessary steps to stop it and turn it around. We can choose to have a wonderful day despite an unfortunate upset. Having a good attitude toward others is an essential characteristic of Islam. The decision to have a good attitude and mood is one of the best choices we can make.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

COUNSEL & COMMENT

Asiyah Mother of a Prophet and a Revolution Zainab Bint Younus

TYRANT RISES to power, ruling his nation with cruelty and hatred. In one fell swoop, he creates a giant chasm between two segments of society - those whom he belongs to, and those whom he has declared outsiders. For years, he considers himself successful in enforcing his agenda of prejudice and discrimination… until revolution arises from the very heart of his land, kindled in the heart of the person he least suspects.

Some three thousand years ago, the Pharaoh of Egypt was one of the most notable individuals to implement hatred and murder as public policy. Ta, Sin, Mim. These are Verses of the Book that makes (things) clear. We recite to you from the account of Moses and Pharaoh with truth for people who believe. Indeed, Pharaoh exalted himself in the earth and made its people castes. A tribe among them he oppressed,

killing their sons and sparing their women. Indeed, he was of the corrupters. [Surat AlQasas, 28:1-] Even as he sent his soldiers throughout Egypt to massacre infants, considering himself safe for as long as babies’ blood flowed as regularly as the Nile, a woman of Bani Isra’il cradled her son and then cast him into the river. And We inspired to the mother of Moses, “Suckle him; but when you fear for him, cast him into the river and do not fear and

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

do not grieve. Indeed, We will return him to you and will make him [one] of the messengers.” [Surat AlQasas, 28:7] From the cradle of one mother into the embrace of another: Allah caused the Nile to carry young Musa straight into the arms of Asiyah, the wife of Pharaoh. And the family of Pharaoh picked him up [out of the river] so that he would become to them an enemy and a [cause of] grief. Indeed, Pharaoh and Haman and their soldiers were deliberate sinners. And the wife of Pharaoh said, “A comfort of the eye for me and for you! Do not kill him; perhaps he may benefit us, or we may adopt him as a son.” And they perceived not. [Surat Al-Qasas, 28:8-9]

COUNSEL & COMMENT In these moments, Musa gained his second mother: she who did not birth him, but who raised him from infancy to become the man he was to be: a man of nobility and ethics, with a keen sense of justice. In the heart of Pharaoh’s palace, Asiyah, the queen of Egypt, held her adopted son close and gave him the spiritual and intellectual education he needed to bring forth a revolution unlike any other. Surrounded by wealth and luxury, protected by the privilege of his adopted parents’ power, Musa could have grown up to be spoiled and arrogant, entitled and apathetic to the plight of

and safe, in the Pharaoh’s palace while every other year, the land was witness to a massacre of infant boys and the rivers flooded with the tears of their mothers. Perhaps her heart broke every time she gazed upon the young boy who was the coolness of her eyes, remembering that her beloved almost-son had very nearly been one of those slaughtered children. Perhaps she told him, her voice wavering with emotion, that the only power she had to stop the bloodlust of her husband lay in that moment when she held baby Musa in her arms and beseeched Pharaoh to, just once, save an

those who shared his blood. Undoubtedly, it was Asiyah’s wisdom and compassion that guided him to be aware of himself as far more than just a pampered prince of Egypt. Perhaps she sat at his bedside when he was a child and murmured to him the tale of how he was brought into her arms, the Nile River depositing the basket carrying its unexpected gift of a son. Perhaps it was she who answered his questions about why he didn’t look like the other children, why he carried the stamp of Bani Isra’il on his features; why he was still alive,

innocent life. No doubt that she treasured him all the more for it; no doubt that in that one moment of unimaginable courage in the face of a murder, Asiyah taught Musa what it meant to stand up against injustice. It was Asiyah, more than anyone else, who knew that silence and inaction from those in positions of influence would only lead to more horror. It was Asiyah who raised Musa: a queen who raised a Prophet; a woman who raised one of the greatest revolutionaries the world has ever known. Today, we must be Asiyah. Today, as we witness

murderers and madmen ruling our lands, we must be the Asiyahs: We must be the parents who raise our children to be aware of the injustice around them, to teach them that the privileges we enjoy are a responsibility to do more, to fight against the horrors surrounding us, to dedicate ourselves to changing the world for the better, to speak against the Pharaohs of our nations, to be determined to do everything possible -- even the impossible -for the sake of Divine Justice. The likes of Asiyah are the ones who will raise the likes of Musa -- and so we are to live like Asiyah, that we may die like Asiyah -- with absolute conviction in our beliefs, with love for our Creator burning so strongly in our hearts that no human injustice can break us, knowing that even when we pass away, our legacy of faith and justice and revolution will live on in our children and our children’s children. It is Asiyah who teaches us, just as she taught Musa the meaning of courage and conviction, in her life and even in her death -- for though she was killed by Pharaoh for her belief in Allah, Allah elevated her amongst all of humankind and immortalized her final prayer in the Quran: And Allah presents an example of those who believed: the wife of Pharaoh, when she said, “My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people.” [Surat Al-Tahrim, 66:11]

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

COUNSEL & COMMENT

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

THE LAST WORD (Continued from page 64) Christianity itself was altered to conform to the indigenous culture. Allah has promised to preserve his Din from such corruption, but it is our responsibility to assure that we preserve ourselves. To a more or lesser degree, we can see this problem present in all of our communities. In the Middle East, the push for cultural tradition often fogs religious conventions. In some Muslim countries, women are not allowed to drive so they must resort to being passengers with hired male drivers. Being alone with a non-Mahram man is Islamically forbidden, while a woman driving is not. But the cultural push to prevent women’s independence overrules Islamic injunctions. Likewise in the West, the push towards “modernity” results in other distortions. As we strive to fit Islam into Modern Western culture, we often fall into the trap of twisting the text to fit our own desires. Many times we begin with the desired outcome—what Islam should say in order to make it culturally accepted in the West—and then work backwards. As young Muslims, we are torn between the two extremes, both of which are wrongfully influenced more by culture than Islam. If we are to be sincere believers, we must not fall blindly into the easiest path—that is, following the culture that is most prevalent. The Prophet stated in a hadith that Islam ...began as something strange, and it shall return to being strange, so give glad tidings to the strangers. (Bukhari and Muslim) It is our responsibility to seek knowledge about Islam through the authentic sources so as to be well-equipped to filter our way through the messages we receive from the media (Muslim and non-Muslim, alike), from academia, speakers, and community members. We must be willing to submit to what Islam really wants from us, rather than trying to make Islam submit to what we want from it.

Here in the United States, it is especially important that we do not delude ourselves into believing the myth that we, unlike our immigrant parents, are unaffected by culture. That as American Muslim youth we are “cultureless”— or at the very least, without the wicked cultural baggage of our parents’ generation. That somehow experiencing an amalgamation of immigrant, indigenous, and pure-bred Islam makes us exempt from cultural biases. The fact is, we have grown and developed in this society, surrounded by the politics, pop culture, and all of the other public norms; and despite the desperate attempts by our parents and other community elders, our consciences and identities are inevitably influenced by the

Western culture we grew up in —which makes the challenge twofold: (1) to filter through what we hear from others, but also (2) to be wary of our own cultural bias. Accomplishing this requires nothing less than the sincerest intentions and constant prayers for guidance. We live in a difficult time, fraught with much confusion, and the only source of clarity and solace can come from Allah Himself. Like our beloved prophets, Ibrahim and Muhammad, I pray that Allah grant us, too, the strength and sincerity to choose true submission over any opposing cultural expectations.

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

Muslim Youth’s Challenge MONA MOGAHED

RIOR TO THE coming of Islam, Arabia was a land surrounded by immoral cultural practices. Female infanticide, idol-worship, and mindless blood feuds were the norm. When told to cease these rituals, the Arabs could only respond, “And abandon the customs of our forefathers?!” When prophet Ibrahim asked his people how they could possibly worship empty, lifeless ornaments, their only attempt at a logical explanation was, We found our fathers doing so! [Surat Al-Shu‘ara’, 26:74]. It has been the failure of many nations to reject Allah’s message in favor of following the misguidance of their forefathers: When it is said to them, ‘Follow what Allah has revealed,’ they say, ‘No! We shall follow the way of our fathers.’ What! Even though their fathers were void of wisdom and guidance? [Surat Al-Ma’idah, 5:104]

VOL. 29 ISSUE 02 JUMADA AL-THANI 1438 H / MARCH-APRIL 2017

And as unreasonable as it is, something about the comfort and familiarity of societal customs has made it a timeless folly, from the earliest nations of Prophet Ibrahim, to Prophet Muhammad and even continuing until today. But following perverse cultural traditions is not only a problem for pagans and other non-Muslims. We have seen that attempting to mix misguided cultural practices with Islam creates a less than wholesome combination that results in denial of women’s rights, honor killings—and, among radical sects, practices which border upon idol-worship. Culture is an extremely powerful force. When culture was mixed with Christianity, idolatry and saint-worship became a part of the very fabric of the religion. Whether it was in Rome, China, Central America, or any other nation where Christian missionaries and conquerors arrived, (Continued on page 63)