quranic reflections – My Bit for Change

Quran Journey series – Reflections on Quranic verses – X

In the Name of Allah, the Beneficent, the Merciful

“Allah forbids you not, with regard to those who fight you not for (your) faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just.

Allah only forbids you, with regard to those who fight you for (your) faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection).” (60:8-9)

Islam is about submission to the Divine Will in order to attain peace, and this works both at the individual level as well as for the community. Muslims are supposed to seek to acquire peace within and strive to establish it in society. However, the establishment of peace at the communal level is only possible through the provision of justice. The central principle around which the socio-politico-economic system of Islam is built is Justice.

Islamic Justice is all-embracing and universal, to be extended to all mankind, regardless of any distinction of race, creed, nationality and even faith/religion. It is a fundamental human right. Islam asserts justice in dealing with those belonging to other faiths, whether they be citizens of the Islamic state or members of other communities and nations. The rights of non Muslims in a Muslim state have been clearly outlined by the Shariah_ they are entitled to all rights of citizenship and complete freedom of belief:

Non-Muslims are to be protected by the Muslims, as the Prophet Muhammad (SAW) himself said:

“Whoever harasses a dhimmi I shall be his adversary, and of whomever I become the adversary, I shall prosecute him in the Doomsday” (At Tabrani, 65).

Again: “He who harms a non-Muslim who keeps a peace treaty with Muslims has harmed me, and he who harms me has harmed Allah” (At-Tabarani in Al-Awsat).

In support of the Prophet’s view, an orthodox caliph stated that the blood of the dhimmi is “like our blood and his religion is like our religion” so that “they are entitled to what we are entitled to…”

As is made clear by the verse, all non Muslims be they citizens of the Islamic state or not, must be dealt with justly: this justice is to be waged universally and unconditionally, even in case of hostility. The Quran says:

“O you who have believed, be persistently standing firm for Allah , witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah ; indeed, Allah is Acquainted with what you do.” (5:8)

In fact, the Quran takes it a step further by adding to it the element of kindness. Muslims must deal with non Muslims who possess no explicit aggressive designs with kindness, forbearance, gentleness. This is built on the Islamic concept of the entire creation of God being His ‘family,’ all being the ‘sons and daughters of Adam (A.S).’ It is this kindliness of demeanour in dealing with those not yet Muslim that earns us the Love and pleasure of Allah.

However, it is a demand of justice that wrong be redressed, that evil be confronted, oppression be resisted and defended against. Muslims must be active agents of justice and peace on earth. In order to attain justice and root out injustice, Muslims have to exert themselves, through force if need be. Only through the readiness to establish justice with might and main can peace prevail, and History is a witness to this_ the might of Goliath was shattered through the courage, valour and strength of David (Daud A.S). Those who are unwilling to strive with physical strength and force for the establishment of a just order will be trodden on and vanquished by the forces of evil as it pervades, unresisted. Hence, the Quran instructs, Muslims must act with firmness against those who have evil designs against Islam; who oppress human beings, who spread evil (fitnah) in the land and assist the forces of injustice and evil. That too is the example provided by the seerah of Muhammad (SAW) who exerted himself in the Way of Allah through waging military struggle against the enemies who had persecuted believers for their faith, and who had taken away the freedom of belief that is a God-given right of all human beings.

The verse above is a radiant example of the middle position of Islam and its great emphasis on the principles of justice and peace, its firm insistence on the rights of human beings; it highlights Islam’s rejection of all forms of discrimination and its insistence on absolute justice for all. Islam, in the light of this and other verses of the Quran and statements of the Prophet (SAW), stands tall as an egalitarian system of life with a universal vision of justice and peace.

Muslims must be just and kind towards fellow human beings regardless of faith-based (or other) distinctions. However, those who violate the rights of others, oppress and persecute are to be defended against with firmness, strength and might. Only thus can a just order be established that facilitates the attainment of a peaceful society.

Quran Journey Series: Reflections on the Quran Verses – V

In the Name of Allah, the Beneficent, the Merciful

Woe to every slanderer and backbiter. Who has gathered wealth and counted it. He thinks that his wealth will make him last forever! Nay! Verily, he will be thrown into the crushing Fire. And what will make you know what the crushing Fire is? The fire of Allah, kindled, Which leaps up over the hearts. Verily, it shall be closed in on them. In pillars stretched forth (i.e. they will be punished in the Fire with pillars, etc.). (Chapter 104)

The Surah is a powerful point-blank condemnation of all forms of greed and lust for material objects that human beings desire. While Islam recognizes the existence and importance of the material universe and acknowledges human dependency on material things of this world, yet it also delineates limits which should not be trespassed and stresses on balance and moderation, reminding us at the same time that

“Truly, the life of this world is nothing but a (quick passing) enjoyment, and verily, the Hereafter that is the home that will remain forever.” (Quran 40:39)

When this lesson is forgotten, the balance is lost, and one begins to consider the luxuries and comforts of this life as the be-all and end-all. One begins to hanker after these losing all sense of proportion that this life is a mere droplet in the ocean of eternity. And in this mad rat-race for more and more of this world, one loses his sense of reality as he chases vain dreams, selfish desires impelled by the egotistical impulse. Little does he know that he chases all but shadows.

In this endless breathless wild-goose chase, he becomes a slave to his physical desires and baser instincts, acting on their imperious command, and his soul is stifled and suffocated. he becomes obsessed with himself, self-absorbed and narcissistic. His single concern in life is his own material well-being which he uni-focally seeks to advance.

This has significant effects on his spiritual condition. The very basis of Muslim life is submission. However, relentlessly following the desires of his bloated Self, he becomes utterly incapable of submission, humility, surrender. He worships the god of his desires, the god of wealth, fame, power and can no longer uphold faith in ‘ no god but Allah.’ The altruistic impulses of his soul are snuffed out as a rugged narcissism and self-love takes over. The symptoms of this inner moral decay are as the surah mentions, that he becomes a slanderer and backbiter. He trespasses and flouts all limits to fulfill his greed, to the extent that he violates the rights of others and tramples over them in his relentless chase. He has no regard for others and sees them only as means to achieve his personal agenda, to be used and abused for convenience. Human connections are based on mutual respect, sharing, humbleness, inclusion, selflessness, sincerity. He has none of those, hence he is incapable of any sincere human connection and feels no shame in speaking ill of others behind their backs (backbiting) or to their face, blaming them, vilifying them (slander) and stripping them of all dignity, if that serves his own devious ends. ‘…and do not back-bite one another. Do any of you (who back-bite) love to eat the flesh of your dead brother? Rather, you detest this act, therefore have consciousness of Allah. Certainly Allah is the One who is Oft-Turning to you in repentance, the Merciful.’ (Surah Hujurat, verse 12)

The love of wealth and luxury gives such a person a false sense of permanence of these temporal, transient objects. He gradually forgets that all is fleeting, all a passing shadow, and that the dust of the grave awaits him in the end. It is only belief in the hereafter and a consciousness of accountability before a higher power that restrains man from blindly and madly pursuing material goal to the extent of losing all sense of balance and discrimination between good and evil. It is the absence of the certainty in the afterlife that is the seed of greed and lust in the human heart. Once this greed is allowed to take root, it becomes an all-consuming fire destroying the altruistic impulses and the seed of faith in a higher Power that owns all life. What takes over this inner vacuity and emptiness is a bloated self dominated by the carnal desires of the ‘id.’‘Have you seen the one who has taken his own desires as his god?’

Hence the punishment for such a life is the raging fire of Hell. The fire of greed that burns to ashes all restraints, all traces of goodness ends up in the Home of Fire that crushes just like this person crushed his soul. However, the stay in this Crushing Place is eternal and ever-lasting, just as he vainly thought his joyride, his heydays of revelling in physical pleasures were going to last forever. The flames shall mount and leap high over him like towers just like his own towering ambition to possess, acquire and hold on to what was not rightfully his. That is Divine Justice.

May Allah save us from His Wrath and make us recipients of His Mercy.

Quran Journey Series: Reflections on Quranic verses – IV

In the Name of Allah, the Beneficent, the Merciful

“And they will say: “Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (Right) Way. Our Lord! give them double torment and curse them with a mighty curse!” (33:66-67)

The verse illustrates the perils of blindly and unquestioningly following others because of the power and influence they wield. Islam emphatically and unequivocally rejects the notion of blind following. Even obedience to Allah and the Prophet (SAW) is based upon conscious and wilful acceptance of the faith through reason, among other things.

One of the primary functions of Islamic Tawhid is the liberation of man from bondage and slavery to other men who exploit, misuse, mislead and oppress to accentuate their own sense of power and superiority to gratify the ego.

That one bowing-down that you consider so hard

Liberates you from a thousand ignoble surrenders (Iqbal)

The Islamic position is that every human being has been endowed with consciousness and an innate moral criterion, a soul that can discern goodness and evil and the intellect (aql) that makes knowledge possible.

“And by the soul, and Him Who perfected it in proportion; Then He showed him what is wrong for him and what is right for him; Indeed he succeeds who purifies his ownself. And indeed he fails who corrupts his ownself.” (91:7-10)

Most vitally, man has been given volition and the ability to make choices on the basis of his knowledge. He is therefore made responsible for his moral choices in life. If, however, man chooses to surrender all these remarkable God-given abilities to the blind obedience of other human beings, he commits a sin against his own self, which incurs the wrath of the One who bestowed these invaluable gifts on him. Such ignoble surrender expresses ingratitude by subjugating and debasing the God-given human essence to the unworthy. It is selling oneself short. As Ali (R.A) warned,

‘The price of your Ruh (spirit) is Paradise. Do not sell it for what is lesser.’

Unconditional obedience and surrender is the exclusive right of God alone, because He deserves it. Surrendering ourselves to powerful human beings and obeying them unconditionally is therefore a violation of the fundamental belief that Allah alone deserves our devotion, adoration and obedience. It is hence a form of rank ‘shirk’ to accord the exclusive privilege of God to the lesser and unworthier.

Obeying the powerful is a sign of weakness as one allows fear of consequences, external pressures or the incentive of short-term material benefits to take over, shutting off one’s rationality and strangling one’s free will, so that one spiritually degenerates into a mind-controlled sleepwalking zombie ready to take orders to mechanically and unquestioningly carry them out.

Such human beings harm not only themselves but become instruments of grave harm to society. They become the means for the powerful to carry out their exploitative and oppressive practices. Through their obedience they lend strength to the arrogant oppressor. They become cogs in the machine sustaining the unjust system consciously or unconsciously. These are the ‘careerists’- the numberless anonymous obedient and efficient clerks who execute the commands of the tyrants on high and work hard to keep in place the system that supports the oppressive status quo. Chris Hedges describes them as:

‘…armies of bureaucrats serving a corporate system that will quite literally kill us. They are as cold and disconnected… They carry out minute tasks. They are docile. Compliant. They obey. They find their self-worth in the prestige and power of the corporation, in the status of their positions and in their career promotions. It is moral schizophrenia. They erect walls to create an isolated consciousness. They destroy the ecosystem, the economy and the body politic… They feel nothing. And the system rolls forward. The polar ice caps melt. The droughts rage over cropland. The drones deliver death from the sky. The state moves inexorably forward to place us in chains. The sick die. The poor starve. The prisons fill. And the careerist, plodding forward, does his or her job.’

Over the history of Islam, it was the trend of blind following of rigid juristic schools (taqlid) in exclusion to all others that created fixity and stasis, and hence stunted the progress of Muslim society through the ongoing process of ijtihad sanctioned by Allah, to be made in the light of His revelations and the use of the aql bestowed by Him.

The warning is loud and clear: we cannot ward off responsibility of our actions by blindly following powerful clerics, rulers, chiefs, monarchs, dictators, tyrants and cult-figures. Our freedom to choose on the basis of the rules inspired and established by God is one of the greatest gifts we have been given. And when we exercise this freedom to make the right choices, we earn the love of Allah, and find our way back to Him. Allowing others to rob us off this freedom for petty short-term benefits is to sell away one’s soul in an unholy pact with the devil. It is our freedom as moral agents that makes us ‘the best of all creation’ (Ahsan i taqweem), and it is our rejection of the gift in order to mindlessly hero-worship anyone who owns power that debases us into ‘the lowest of the low’ (Asfalasaafileen).

As Muslims we must remember that we are all individually and directly accountable to Allah alone; answerable for every single choice we make- and in His court, the power of all others comes to naught as sham. It is not our association with a person of power and influence that can salvage us, but our own individual conduct based on our conscious moral choices. The delusions of worldly grandeur are transient and misleading. In the Glory, Greatness and Majesty of the Divine, all else fades away into nothingness:

‘And all that remains is the Grace and Majesty of your Lord’ (Surah Rahman)

———————————————–

`Two vast and trunkless legs of stone
Stand in the desert. Near them, on the sand,
Half sunk, a shattered visage lies; whose frown
And wrinkled lip, and sneer of cold command,
Tell that its sculptor well those passions read
Which yet survive, stamped on these lifeless things,
The hand that mocked them and the heart that fed.
And on the pedestal these words appear —
“My name is Ozymandias, king of kings:
Look on my works, ye Mighty, and despair!”
Nothing beside remains. Round the decay
Of that colossal wreck, boundless and bare
The lone and level sands stretch far away.’ (Shelley: ‘Ozymandias’)

Quran Journey Series – Reflections on Quranic verses – II

In the Name of Allah, the Most Beneficent, the Most Merciful

“See you not how Allah sets forth a parable? – A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e. very high).

Giving its fruit at all times, by the Leave of its Lord and Allah sets forth parables for mankind in order that they may remember.” (14: 24-25)

One of the most powerful and profound metaphors in the Quran: the upstanding tree firmly rooted in faith. I have always imagined the goodly tree to be a date-palm, perhaps because of this Hadith narrated by Umar (R.A): The Prophet (sallAllahu alayhi wasallam) said,

“Amongst the trees, there is a tree, the leaves of which do not fall and it is like a Muslim. Tell me the name of that tree.” Everybody started thinking about the trees of the desert areas. And I thought of the date-palm tree but felt too shy to answer. The others then asked, “What is that tree, O Allah’s Apostle?” He replied, “It is the date-palm tree.”

Sahih Bukhari, Book of Knowledge, Hadith #58

The date palm reaches out to the sky, standing tall and erect with its single branch-less trunk that goes straight up- somewhat like the spiritual pursuit of the Muslim seeking the Majestic Face of his Lord. The trunk is wedged, as if to aid the feet of the climber, the seeker of the sweetness higher up. Climbing up the date-palm is like walking the Steep Path which Allah mentions in Surah Balad, verses 11-14.

“But he has made no effort to pass on the path that is steep. And what will make you know the path that is steep? (It is) Freeing a neck (slave, etc.) Or giving food in a day of hunger (famine)…” (90:11-14)

The ascent is laborious and arduous, but the end is the sweetness of Eeman.

As the Hadith as well as the original verse mention, the date-palm is evergreen: bearing fruit in all seasons. Like the Muslim (submitted one) who remains steadfast in faith and is a consistent doer of good whether the going is tough or whether the circumstances are in one’s favour: creating for himself a win-win situation out of everything. As the Prophet (SAW) said,

“How wonderful is the affair of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him.” (Narrated by Muslim, 2999).

Faith enables us to bear fruit no matter what ground we’re planted in, no matter what season it is: springtime or fall. For the energy comes from the inner treasure of faith, not from a salubrious external environment. The Muslim’s khayr (goodness) is not seasonal or conditional or time-bound.

The date-palm grows in the desert, in arid waterless lands. It promises nourishment, comfort and shade to the wearied desert dweller and the wayfarer. Its deep roots enable it to reach water that is not easily accessible. Its deep roots give it firmness, making it stand tall in the scorching barren desert under the blazing skies.

The date-palm grows in clumps, in community: life-giving oases in the wastelands. It marks the presence of water, beckoning the traveller and the seeker towards itself with hope and the glad tidings it exudes by its very existence. It is a place of refuge: energizing, revitalizing. In all this are traits of the believer. When Maryam (A.S) was in pain and distress, Allah gave her refuge, rest and comfort under the date-palm:

“And shake towards yourself the trunk of the date-palm it will let fall on you fresh, ripe dates.” (19:25)

It is the deep-rootedness that makes its branches reach higher up. Just like connection with your origin and essence, your history and genesis- that is, Allah who we come from- makes us mindful of our direction and purpose, fuels our journey onward and blesses us with spiritual elevation and moral uprightness. It is by looking back that we go forward. It is by being poised in the ethos of our existence (the fitrah) that we make the circle of life whole.

And at the apex of its journey, the highest point, the slender branchless trunk springs into a rich profusion and luxuriance of deep green leaves, at the core of which lies the hard-won prize, the fruit of labour: the date that is enriched with healthful, delectable sweetness: like the sweetness of eeman engendered over the long years of struggling in His way unifocally, with fear and with hope; and the sweetness of Allah’s Pleasure and reward that awaits us at the long journey’s end.