Attitudes
A Muslim:-
The Quran teaches us humility and to respect all
human beings.
Critic:-
But the Quran says that the Peoples of the
Book are to be fought against until they feel themselves subdued. And then they
are to be kept in a subject humiliated position.
Comment:-
The Quran tells us:-
"And twist not your cheek in scorn
towards folk, nor walk haughtily (or insolently) in the land; verily, Allah
loves not any arrogant boaster: But be modest in your bearing and subdue your
voice; lo! The harshest of all voices is the voice of the ass." 31:18-19
That is the general rule. There are also
rules against criminals and those who attack Muslims. This does not affect the
general rule. There is no question of keeping people in a humiliating position.
The critic says that he is telling us what
Islam teaches when in fact he is giving us his own distorted interpretation. He
does not feel ashamed of twisting the meaning of the Quranic verses, in spite
of the fact that he has been given the Muslim explanations before. It is
obviously a question of different attitudes. The attitude must be correct to
understand anything correctly.
Another Critic:- ("The Skeptics Annoted Quran" site)
The Quran says: "There is no compulsion
in religion."
But see the next verse which says that
disbelievers will burn forever in Hell. 2:256
Comment:-
Does the critic think that God will not or
ought not to judge and that he sent the Prophets and Scriptures in vain? Does
the verse he quotes compel him?
Critic:-
The Quran says:- Don't kill other Muslims.
But it is OK to kill non-Muslims 4:29
Comment:-
The critic does not tell us that all unlawful
killing is forbidden, that killing for murder for instance or in self-defence
in war has always been allowed. Yet he quotes:-
"Whoever kills a human being, it is
as if he had killed all mankind. Whoever saves the life of one, it is as if he
had saved the life of all." 5:32
Then he makes the following silly comment:-
But see the next verse which says that the enemies of Allah and Muhammad will
be killed, crucified, have their hands and feet cut off, or expelled. And after
they die they will face "an awful doom." 5:33
He is unable to see the difference between
God's judgement and what man has been instructed.
Critic:-
The Quran says:-Pay the poor-due, but only if
they are Muslims. 9:18
Alms are for the poor and needy, to free
captives and debtors, and to help wayfarers. But not for non-Muslims. 9:60
Never help a non-Muslim. (See 28:86).
Comment:-
The Quran tells us:-
"Only he shall tend the mosques of
Allah who believes in Allah and the Last Day, and is steadfast in prayer, and
practices regular charity, and fears none but Allah. Only these can be expected
to be among those who are rightly guided." 9:18
"Alms are only for the poor and
needy, and those who work for them, and those whose heart are to be reconciled
(to be converted to Islam), and those in captivity, and those in debt, and
those who are on Allah's path, and for the wayfarer. This is an ordinance from
Allah, for Allah is Knower, Wise." 9:60
Where in the Quran does it say "never
help a non-Muslim." What the Quran says is:-
"You had no hope that the Book
(Scripture) would be inspired in you, but it is a mercy from your Lord! Be not,
therefore, a helper of those who disbelieve, and let them not divert you from
the revelations of Allah after they have been sent down to you; but call
mankind unto your Lord and be not of the idolaters." 28:86-87
We are told not to help disbelievers to
spread disbelief.
But yes doing charity to brother Muslims has
greater priority than doing it to non-Muslims.
"And not alike are the good and the
evil. Repel evil with what is best, when lo! He between whom and you was enmity
would be as if he were an intimate friend. And none are granted this power but
those who possess patience and self-restraint, and none are granted it but the
owners of great happiness." 41:34-35
It seems true to say that one cannot trust
people who are negativistic or sceptical about the Quran to tell the truth
about it. They do not believe the Quran but still want to speak or write about
it. Why? The only reason seems to be that they wish to mislead others. And we
know why that is! Their attitude is different from that of those who accept the
Quran, the Muslims. For them the Quran has lessons that apply to our general
living
Another Critic:-
The problem is that the references to the
Quran do not, in fact, say what they have been made to say. There is nothing
evil here, but such sloppiness should induce doubt in an alert reader. For
instance, a Muslim mentions Quran 17:70 and interprets it as follows:-
"Respect and honour all human beings irrespective of their religion,
colour, race, sex, language, status, property, birth, profession/job and so on.
But what the verse actually says is:-
"But We have honoured the children of Adam, and We have borne them by land
and sea, and have provided them with good things, and have preferred them over
many that We have created." 17.70
Comment:-
I do not see why the critic wishes to
restrict the meaning and application of the Quran in the way he does.
He should know by now that the Quran contains
instructions for Muslims and that it teaches the same message as was given
through all previous dispensations of genuine religion - i.e. through the
Messengers and Prophets, and that all who followed them are also Muslim. So
that which was given through them also applies to Muslims. He should also know
that the verses in the Quran are compact, having general as well as particular
meaning and having several levels of meaning. The Quran tells us that it contains
many similitudes.
As God honoured the children of Adam, we
should also. I think that this is fair inference, specially in view of other
verses that speak of the unity of mankind.
Critic:-
The Muslim says that the Quran 33:70 teaches:
Talk straight, to the point, without any ambiguity or deception. But what the
verse says is "O you who believe! Be careful of your duty to Allah and
speak straight ."
Comment:-
To put things in context, the Quran says:-
"O you who believe! Be careful of
your duty to Allah and speak straight to the point. He will put your deeds into
a right state (correctly adjust, harmonise, make whole) for you, and forgive
you your faults; and whoever obeys Allah and His Messenger, he indeed achieves
a mighty success. Verily, We offered the trust to the heavens and the earth and
the mountains, but they refused to undertake it, being afraid of it; but man
undertook it. Lo! He has proved a tyrant and a fool. So Allah will chastise the
hypocritical men and the hypocritical women and the idolatrous men and the
idolatrous women, and Allah will turn to (forgive and help) the believing men
and women, and Allah is Forgiving, Merciful." 33:70-73
Critic:-
The Muslim tells us that 17:53 and 2:83 says:-
Choose the best words to speak and say them in the best possible way. But we
read:-
17.53: Tell my slaves to speak the best. ....
2.83: (This is actually a version of the ten
commandments in the Torah.) We made a pact with the Banu Israel. Serve no one
but Allah. Be good to your parents, your relatives, orphans and the needy.
Speak well to all. Keep up your prayer and pay your taxes.
Comment:-
So why do you think it is in the Quran? Is it
not an instruction for Muslims?
17:53. tells us:- "And tell My
servants to speak only that which is best (kindly, reasonably, truthfully,
beautifully, usefully to enemy, friend and relative). Truly, Satan does sow
dissension (or ill will) among them, for Satan is ever unto man an open
foe."
2:83. tells us:- "And remember when
We took from the children of Israel a covenant, saying, "Serve you none
but Allah, and to your two parents show kindness, and to your kindred and the
orphans and the needy, and speak to men kindly, and be steadfast in prayer, and
give alms;" and then you turned back, save a few of you, and you backslide
(even now)."
Critic:-
The Muslim tells us that 31:19 says: Do not
shout. Speak politely keeping your voice low. But this is a quoting Luqman's
advice to his son - the imperatives are singular. Do the right thing in your
travels and lower your voice.
Comment:-
Do you think that the Quran contain this
because the advice to Luqman's son is not applicable to Muslims? We are being
told this because Luqman was inspired by God to say this and because God
approved this and put it in the Quran. In context the advice is:-
"O my dear son! Establish worship,
and enjoin what is just and forbid iniquity; be patient (constant) whatever
befalls you, verily, that is of the steadfast heart of affairs. And twist not
your cheek in scorn towards folk, nor walk haughtily (or insolently) in the
land; verily, Allah loves not any arrogant boaster: But be modest in your
bearing and subdue your voice; lo! The harshest of all voices is the voice of
the ass." 31:17-19
Critic:-
The Muslim tells us that Quran 22:30 says:-
Always speak the truth. Shun words that are deceitful and ostentatious. But
something has gone wrong here. 22.30 is about hajj
Comment:-
To put it in context:-
"Then let them make an end of their
self-neglect, and let them pay their vows and go around the ancient House. That
do. And whoever magnifies the sacred things of Allah it is better for him with
his Lord. Cattle are lawful for you, except that which has been recited to you.
So shun the abomination of idols, and shun lying speech. Turning unto Allah
only, not associating aught with Him; for he who associates aught with Allah,
it is as though he had fallen from heaven, and the birds snatch him up, or the
wind blows him away into a far distant place. That is his State. And he who
honours the Symbols of Allah (and sacrificial animals), they come (or ought to
come) from the piety of heart." 22:29-32
Why is this to be confined to the Hajj?
Critic:-
The Muslim says that 2:42 says:-. Do not
confound truth with falsehood. But 2.42 is addressed to the Banu Israel who are
here being accused of not passing on the Torah uncorrupted. Do not hide the
truth you know.
Comment:-
Do you really think that this is in the Quran
because it has no relevance to Muslims? To put the verse in context:-
"O you children of Israel! Remember My favours which I
have favoured you with; fulfil My Covenant and I will fulfil your covenant;
therefore, fear Me. Believe in what I have revealed, verifying what you have
got, and be not the first to disbelieve in it, and do not barter My signs for a
little price, and keep your duty to Me. Cloak not truth with vanity and
falsehood, nor knowingly hide the truth. Be steadfast in worship, give alms,
and bow down with those who bow. Will you order men to piety and forget it
yourselves? You read the Book, do you not then understand? Seek aid with
patience and prayer, though it is a hard thing save for the humble, who know
that they will meet their Lord, and that to Him they are returning." 2:40-46
Critic:-
The Muslim tells us that 3:167 says:- Say
with your mouth what is in your heart. But this verse quotes the cowards who
stayed home from battle and then advised them to change their ways.
Comment:-
The whole of life is a battle, a struggle
between inner or outer limitations. To put the verse in context:-
"And what befell you the day when the
two armies met, it was by Allah's permission; that He might know the true
believers, and He might know those who are hypocrites; for it was said to them:
Come, fight in Allah's way, or Repel (the foe). But they said: If we knew how
to fight we would surely follow you. They were that day far nearer unto
faithlessness than they were to faith, saying with their mouths what is not in
their heart. But Allah does know best what they hide. Those who said of their
brethren, whilst they themselves stayed at home: Had they been guided by us
they would not have been killed. Say (unto them): Then repel from yourselves
death, if you are truthful. Think not those who are slain in the way of Allah
as dead. Nay, they are living; with their Lord they have sustenance, rejoicing
in what Allah has brought them of His Bounty, glad for those who have not
reached them yet, those left behind; there is no fear for them, and they shall
not grieve." 3:166-170
Critic:-
The Muslim says that 6:152 instructs:- When
you voice an opinion, be just, even if it is against a relative. But something
has gone wrong. 6.152 is about caring for one's family.
Comment:-
"To be just even if it against a relative"
is only about taking care of one's family!
"Say: Come! I will recite what your
Lord has made a sacred duty for you - that you may ascribe no partner unto Him;
that you do good to your parents; and that you slay not your children because of
poverty, for We will provide for you and them; and that you draw not nigh to
lewd sins, either apparent or concealed; and kill not the life, which Allah
hath made sacred save in the course of justice; this is what Allah commands
you, per chance (or possibly) you may understand. And draw not nigh unto the
property of the orphan, except to improve it, until he reaches full age; and
give weight and measure with justice - We place not a greater burden on the
soul than he can bear - and when you speak (or give your word), then speak
justly (or do it justice), even if it be against a near relative; and fulfil
the covenant with Allah. This He commands you that per chance (or possibly) you
may be mindful. Verily, this is My Straight
Way; so follow it. Follow not other ways, lest you
part yourselves from His way. This is what He has ordained for you, per chance
(or possibly) you may fear (and avoid evil)!" 6:152-154
Critic:-
The Muslim tells us that 23:3 and 28:55
require us not to talk, listen to or do anything vain. But 23:3 asks us to Shun
idle speculation. 28.55: (Describing Jews and Christians who accept Islam] When
they hear idle speculation they object to it. They say: We will do what we do
and you can do what you do. Goodbye. We have no time for silly ideas.
Comment:-
To put the verses in context:-
"Successful indeed are the believers
(or the believers will eventually win), who in their prayers are humble, and
who shun vain talk, and who are constantly active in charitable works; and who
abstain from sexual immodesty." 23:1-5
"Those to whom We gave the Book
before it (the Quran), they believe therein; and when it is recited to them
they say: We believe in it. It is the Truth from Our Lord. Verily, we were,
even before it came, of those who Surrender (or were Muslim). These shall be
given their reward twice over, because they were steadfast, and repelled evil
with good, and spend of what We have bestowed upon them. And when they hear
vain talk, they turn away from it and say: We have our works, and you have your
works. Peace be upon you! We do not seek the ignorant. Verily, you can not
guide whom you do like, but Allah guides whom He wills; for He knows best who
are to be guided." 28:52-56
"Save he who repents and believes and
does righteous work; for such Allah will change their evil deeds to good deeds.
Allah is ever Forgiving, Merciful. And he who repents and does good, verily, he
has turned to Allah with true conversion. And those who will not witness vanity
(frivolous, foolish, ignorant, futile and useless things, falsehood); and when
they pass by vain (frivolous, foolish, futile, ignorant, false) discourse, pass
by with dignity; and those who when they are reminded of the revelations of
their Lord, fall not deaf and blind thereat." 25:70-73
Critic:-
The Muslim says 3:134 instructs that if,
unintentionally, any misconduct occurs by you, then correct yourself
expeditiously. But 3.134 says, [Describing Muslims] When they do something
indecent or improper they repent and pray God to forgive them.
Comment:-
To put the verse in context:-
"And vie with one another for pardon
from your Lord, and for Paradise, the breadth of which is as the heaven and the
earth, prepared for those who fear (or avoid) evil, those who give charity,
both in prosperity and in adversity, for those who control their rage, and
those who are forgiving towards mankind. Allah loves the good. Those who when
they do an evil, or wrong themselves, remember Allah, and ask forgiveness for
their sins - and who forgives sins save Allah alone? - And do not knowingly
repeat the wrong they did. The reward for such is forgiveness from their Lord,
and gardens beneath which rivers flow, dwelling therein for ever - an excellent
reward for those who strive." 3:133-136
Critic:-
This is a quarter of the material in the
post. I am not saying there is any shortage of good advice in the Quran. What I
am saying is that cutting and pasting material from some convenient source is
no substitute for the real thing. This kind of behaviour reflects negatively
upon Islam.
Comment:-
True, it is better to quote the Quran because
of its deeper meaning, but many people, Muslim and non-Muslims, read things
superficially and require explanation and further elaboration. It is also
necessary to understand that the translated Quran is an interpretation by the
translator and not the real thing either.
The kind of narrow interpretation illustrated
above results from insufficient faith, reverence and meditation on the Quran and failure to follow the
spiritual discipline. There are several
features that distinguish non-believers in the Quran from believers:-
(1) The desire to interpret according to
accidentally acquired opinion, whim or habit instead of from the desire to seek
knowledge and understanding.
(2) Narrow and superficial interpretation
which reduces the general to the particular, or similes and metaphors to the
literal, the spirit to the letter.
(3) Selective reading that ignores other
relevant verses.
(4) Taking things out of context.
(5) Inappropriate interpretation based on
irrelevant assumptions.
(6) Hostile and perverse interpretation,
either deliberate or based on prejudices.
(7) Purely theoretical verbal speculation
without the practice and the experience to which the words relate.
Critic:-
I am arguing for a
"literal" reading of the Qur'an (whenever possible). If the Quran
says such-and-such and such-and-such has a clear literal meaning, I argue that
it is a mistake to read more into it than it says. Passages without a clear
literal meaning (assuming there are such) are a different problem.
Comment:-
What you call
reading more into it than it says depend on how narrowly you understand words
or the significance of the verses. It is not the same as what many Muslims
understand by the words. The Quran says it presents us with many similitudes.
Many passages in the Quran mention particular things as examples of more
general things.
Critic:-
You say the verses
of the Quran are compact with multiple meaning. I know no such thing. That is a specifically
human opinion about how to read the Quran. One passage says there are passages
that must be interpreted metaphorically, but, so far as I know, there is no
support in the Quran for the opinion that any part of it has more than one
meaning.
I fail to see how
it is possible for human opinions to improve on the word of God.
Comment:-
Firstly, it is
necessary to know that the Arabic words tend to belong to cluster based on the
same root, and meanings are not literal in the same sense as those of modern
technical words.
Secondly,
instructions as to how to read the Quran are found in the Quran but also in the
Hadith and the interpretation of many verses can be found in the works of
various saints and scholars.
The Quran itself
indicates that it reveals its meaning and significance when the following
principles are understood and observed:-
(1) It is regarded
with reverence as coming from God, the Creator, the source of all Truth; (2) It
is studied constantly, prayerfully and meditated upon; (3)It is a Unity such
that its parts have a function with respect to the whole; (4) That it is wholly
self-consistent; (5) That parts of it are explained by other parts; (6) That it
is a guidance that has relevance to the events of one's life; (7) That it has a
spiritual and psychological significance - in particular the stories in it
refer to psychological entities and can form centres of conscience in the mind;
(8) That it contains a discipline that is to be used and applied and this will
also increase understanding of its teaching.
According to the
Prophet (and he should know):- "The Quran was sent down in seven modes.
Every verse in it has an external and an internal meaning, and every
interdiction has a source of reference."
According to the
Quran:-
"Nay, but it (the Quran)is a clear revelation
in the heart of those who are endowed with knowledge, and none deny Our
revelations save the wrongdoers." 29:49
"Do they not then meditate on the Quran or are
there locks on the heart?" 47:24
"(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 reflect." 38:30
The Quran is
guidance for spiritual development. It has to be used. It is not there just to
be read superficially. We have to interpret and understand it the best we can.
Opinion does not improve on the Word of God, but it is there to aid human
understanding.
"And We reveal in the Quran that which is a
healing and a mercy for believers though it increases the evil doers in naught
but ruin." 17:82
In order that the
Quran should be understood the instructions about how it should be read must be
followed. There are several guidelines in the Quran:-
"Those unto whom We have given the Scripture,
who read it with the right reading, those believe in it. And who so disbelieves
in it, those are they who are losers." 2:121
"And when you recite the Quran, seek refuge in
Allah from Satan the outcast." 16:98
"And when the Quran is recited, give ear to it
and pay attention, that you might obtain mercy." 7:204
"Move not your tongue with haste concerning the
Quran. It is for Us to collect it and to promulgate it. But when We have
promulgated it, follow its recital. Nay more, it is for Us to explain it. Nay
you love the fleeting now. " 75:16-20
"And verily We have coined for mankind in this
Quran all kinds of similitudes, that haply they may reflect; a Lecture in
Arabic, containing no crookedness, that haply they may ward off evil."
39:28
“Do you
not see how Allah strikes out a parable? A goodly Saying is like a goodly tree
whose root is set firm, and whose branches reach into the heavens; It gives its
fruit at every season by the permission of its Lord - Allah strikes out
parables for men that per chance (or possibly) they may reflect (or be mindful).”
14:24-25
In order to derive
benefits from it the following prerequisites have been described and
recommended:-
(1) Purification in
intention. It is not read with the desire to criticise.
(2) Purification of
thought. Presuppositions and prejudices are set aside.
(3) Faith. That it
contains something which needs to be understood.
(4) Presence - To
be aware of oneself and what one is doing, where and for what purpose.
(5) Humility - The
setting aside of egoism and pride.
(6) Intention and
Purpose - That the reader will make the effort to understand.
(7) The correct
mental set - That he is in the presence of Allah who is speaking to him
directly.
(8) Flexibility -
Readiness to change opinions and behaviour.
(9) Personalisation
- To take its teachings as applying to thhe reader himself, not to others. The
interest should not be merely academic.
(10) Relevance -
The reading may be done with particular problems in mind to which solutions are
sought.
(11) Responsiveness
- To react to its teaching.
(12) Receptivity -
That reader open himself to its influence.
(13) Recitation
rather than reading.
(14) Expression -
The feeling created by the readings should be expressed. The Quran should be
read audibly so that its sounds can also have their effects.
(15) Reflection -
The use of the Hadith and other good commentaries to aid understanding.
(16) Assimilation
of the message - Memorising is an aid to this. The guidance is then available
whenever required. It can also be built on.
(17) Absorption -
Concentration of mind without distractions.
(18) Posture - This
should reflect humility.
(19) Awareness of
the intrusions of opposite reactions based on self-interest, repression,
rationalisations - the deceptions of Satan.
(20) Prayerfulness
- Asking the protection of Allah, the souurce of truth.
The presence of
these factors makes the difference between the interpretations of the believers
and the non-believers.
In Christianity
Jesus is the Word of God and this is confirmed also in the Quran (3:45, 4:171),
but in Islam the Quran is he Word of God. In the sacrament of the bread and the
wine, Christians are required to take into themselves Jesus symbolically. This
seems to be a preparation for the future when Muslims are required to take in
the Quran literally – not, of course, the book made of paper and ink, but
the teaching to which the word “Quran” and the phrase “Word
of God” refers. This means that it should become part of his psyche, the
source of his thought, motive and behaviour. The Word of God is the creative
force by which the Universe was created. The words themselves are only the means,
the vehicle, by which this is to be introduced into man to revivify him.
“O you who believe! Respond unto Allah and His
Messenger when He calls you to that which quickens you; and know that Allah
comes in between a man and his own heart; and that He it is unto Whom you shall
be gathered.” 8:24
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