14 Ramadan: Ignite the Divine Engine

People who have never tried fasting before are shocked to shocked to consider not eating or drinking all day. But it becomes easier as one moves through the month of Ramadan. A rhythm is introduced; perhaps different than normal. Maybe your sleep schedule is different. You find something else to do during lunchtime. I find the change itself beneficial, especially during the quarantine.

I’m still being a bit stubborn. Other years, I’ve given up coffee for the month. This year, I didn’t dare think of it. In the early morning, I drank a cup (usually it’s two) before having the leftover vegan pizza from the iftar last night along with dates, cashews, almonds, cranberries, and homemade soy yogurt.

Spain is deescalating the estado de alarma with a series of phases. Each phase lasts approximately two weeks and gives more freedom of mobility to individuals and businesses. By late June, if there isn’t another big outbreak, spain will have transitioned into la nueva normalidad. There are still fatalities from COVID-19, however.

Even though it’s the fourteenth day, the 13th part of the Qur’an has one of my favorite verses:

“God does not change the condition of a people until they change what is within themselves.“ [13:11]

People who are skeptical of any religion or supernatural/unexplained phenomena in the world constantly wring their heads about why God would allow poverty to exist. But we allow it to happen. All the conditions are there for us to eliminate this, if people awake from their materialistic, individualistic stupor. We are connected to each other, our earth, and everything else within creation. We have the technology and resources to do away with poverty and cancer. We simply do not act on this on a big enough scale for us to achieve utopia in the here and now.

On Lamp of Islam, I came across a great response to the question of the mosque-goers during the pandemic.

God, according to the Quran, is not an external entity/deity that is separate from everything. He works through His laws, manifested to our perceptions as laws of nature…

Though it is God who is the ultimate ‘doer’, it is through His agencies that He eventually actualizes His will to ‘do’ the things. On this particular occasion, when some people are dying from the coronavirus pandemic because of going to the mosques, the agencies involved in actualizing God’s will are mainly these people’s own irresponsible actions.

The Quran relentlessly calls on us to act, to remember the law of consequences and to live so consciously that we feel morally accountable for our own actions.

Read the full response, along with cross-referenced verses.

3 Ramadan 1441: Watch the Throne

Source: DeviantArt

The Qur’an’s third thirtieth part includes the powerful Verse of the Throne, which is often displayed in homes in beautiful calligraphic styles.

Allah! There is no God but He,
the Living, the Self-subsisting, the Eternal.
No slumber can seize Him, nor sleep.
All things in heaven and earth are His.
Who could intercede in His presence without His permission?
He knows what appears in front of and behind His creatures.
Nor can they encompass any knowledge of Him except what he wills.
His throne extends over the heavens and the earth,
and He feels no fatigue in guarding and preserving them,
for He is the Highest and Most Exalted.[2:255]

A king’s symbol of authority is his throne. The kursī of God, however, can be interpreted as the knowledge of all that is.

Al-Mālik, the Sovereign, rules not by force, but through immutable natural laws, and through the global community of believers, Muslim or not, who adhere to the principles of justice and most accurately articulated in the Qur’an. After all, we are the vicegerents, the stewards, of Earth.

Belief and Dogma in These Times

An small anecdote. An eminent conservative traditionalist scholar of Islam from a certain country tweeted about their country’s mosques re: the coronavirus pandemic. In it, he stated that those coming to prayer must have gloves, a rug of their own, must not shake hands, and that it is not necessary to line up shoulder-to-shoulder. I glanced down and saw a reply:

May Allah reward you well…would you kindly provide evidence that “the worshipers do not have to line up and do not converge” in this case?

In this new era, where everyone will have to adapt in order to protect each other, someone is asking for evidence. Is there a precedent, I imagine a hadith, that is attributed to the Prophet Muhammad that confirms this change in the prayer in extraordinary circumstances?

Here is an example, one but not unique, of the line of thinking that leads to dogmatic (and perhaps fatalistic) religious worldviews that secular people rightly cannot understand. I’m sure this person was being sincere, so maybe I’m making a mountain out of a mole hill. And I do not mean to paint with such a broad brush, but it is a sample of the conversations and experiences I’ve also experience in Muslim communities. I see this and worry a bit. Do we need evidence to keep our distance in practicing our faith without the worry or threat of contagion, endangering not just the men standing next to you but their families and anyone they come into contact with as well?

Belief doesn’t need to rely on looking back to old world thinking or an over-reliance on others. For me (because I always only speak for myself) it is an opening up to possibilities beyond the material and should aid in our progress towards an appropriate mission, caring for the material and spiritual needs of all creation. It brings confirmation that the human journey is much longer and deeper than what we experience it, not as some deviation from a more pious past.

Another anecdote. A different scholar, American, but no less traditionalist, tweeted regarding mosque closures in other countries. This is in response to someone sharing a link about why UK mosques have remained open:

In other times, it’s an amusement at best or a nuisance at worst to see ill-trained students from madrasahs try to flex their literalist muscles against critical thinking and common sense. Right now, this attitude will inevitably cause deaths and cannot be tolerated. Avoid socializing!

More rational, yet quite a few pushed back on and felt scholars and their institutions were being attacked.

This is why I have chosen to ‘self-quarantine’ myself from orthodoxy. This is why I have to look more closely and critically into the history, the power relations, the primary and spurious secondary sources of my adopted belief system much more than following personalities, also swayed by their education, yes, but by their own histories, reactions, and opinions to the times.

And this is what belief brings me. It brings me some sense of serenity (some, I say) to prepare for the oncoming of what the troika of crises (coronavirus, climate, capitalism) will bring about. It is spiritually lonely, I admit. But it squares with my reality much more than arguing about mosque closures. Talk to some Muslim women who have been boxed out of the mosque explicitly or otherwise for their entire lives and pray at home.

The Qur’an, the starting point and end point of Islam, is dynamic, filled with signs and admonitions to reflect upon. But it will only remain so in the hearts of dynamic, open-minded individuals who choose to prioritize it over the whims and opinions, however educated, of other humans. The times are strange and filled with uncertainty and disinformation.

And Indeed, We Are Returning

It is not easy nor comfortable to contemplate death. Some of us try to avoid the thought altogether. But this is our inevitable fate, a certainty.

We’re reminded, sometimes painfully, of our short time on Earth through the passing of a loved one. Or even someone not close to us.

We all have our different views on the finality of death. Some believe this corporeal life is just a momentary blip on the soul’s longer journey.

“And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, who, when calamity strikes them, say, “Innā lillāhi wa ‘innā ilayhi rāji’ūn”. [2:155-156]

“Indeed, we belong to God, and indeed, toward Hu, we are returning.”

The Qur’an and Coherent Heterodoxy: A Book and System Beyond Religion

(Source: Adli Wahid)

Note: I’m quoting extensively from a page devoted to correctly analyzing and rightly criticizing traditionalist translations of Qur’anic verse 4:34, the so-called “wife-beating verse”. Its author is Wakas Muhammad from the United Kingdom. Here, my interest is in both his personal story and his methodology for studying the Qur’an. Both he and I are not scholars, simply seekers.

When someone else has found the words for the thoughts and feelings I share, I let them do the talking. As time passes, I become even more convinced of the necessity of interpersonal exchanges from laypeople, away from centers of power and gatekeepers of knowledge.

Have you read the Qur’an? Have you tried? It can be confusing. Believe me, I know. Especially if you are like me and didn’t grow up with any sort of religious background. Moreso if you grew up in a milieu or you actively chose to be reject the idea of religion in the first place in your youth. The very idea of some god on high commanding you to surrender could seem odious to some, especially westerners. Many seem to think an ineffable, divine reality goes against logic and science. I remember going to hardcore punk shows in Riverside county or while browsing the Bridge 9 messageboards in high school, and seeing, alongside the straight edge community, a significant atheist presence, some with tattoos such as: “I’ll die before I kneel.” Maybe they were anti-monarchists, but I doubt it.

The Qur’an is unlike the Bible or any other religious text. The parables of prophets and admonitions of the life to come, of the absolute unity of God, and of the importance of good works are scattered throughout its 114 chapters, arranged in descending order according to length.

Things can become simultaneously more inspiring and confusing when you’re wading into the waters of Islam; researching what you’ve read, watching lectures on YouTube, talking to Muslims if you have the opportunity, reading histories and theologies.

By then you’ll surely have discovered there is a vast trove of narrations recounting the supposed actions and sayings of the prophet Muhammad, compiled a few centuries after his death. This is the hadith literature. By now, while reflecting on your existence and seeing the signs in your life and in the world, you might be convinced of the existence of God, and possibly the veracity of the Prophet Muhammad.

But there might also be doubt. Your family or friends might not understand the changes that seem so clear and logical to you. You might agree with 90% of Islamic teachings according to the scholars.

I remember one Ramadan night in Nouakchott. It was after iftar and I was enjoying the warm evening desert air with two Muslim neighbors from France. The topic turned from the Islamist takeover of northern Mali to capital punishment. One of them mentioned how the people of Azawad, sick of the corruption and indifference of Bamako and lawlessness that was born because of it, some citizens welcome the takeover and the imposition of rajm, or stoning. Regardless of the Qur’anic silence on the matter (to be very clear, stoning is not mentioned in the Qur’an) and my disgust, the other neighbor, a convert himself, said, “Well, like it or not, it is part of Islam.”

We have not neglected in the Register a thing.
— Qur’an [6:38]

Despite clear admonition to not innovate upon the system that God has laid out, we have innovated.

It is beyond the scope of just one post to articulate my own journey and current views vis-a-vis hadith of almost a decade. But I guess this is what a blog is for; a continuous dialogue, in flux. I briefly touched on some of those thoughts in an earlier post.

All this to say; each of us has a journey, and I have found hope and solace in others’. The following is for two types of readers; Those interested in hearing of someone else’s experience following the straight path [6:151-153], and those looking for some guidance on what to make of the Qur’an using only itself as a reliable source.

Wakas Muhammad’s Journey

I’ve quoted a few illuminating passages from Wakas Muhammad’s about page regarding his relationship to Islam and the Qur’an. He was born into a traditionally Sunni Muslim household, while I came into the fold later in life via the shahada in Sunni Mauritania. We’ve never met. But we share an affinity for nature, are skeptical of authorities, and an inquisitive mind in common. I highly recommend reading his full story.

On accepting the core and questioning the presumed authorities:

“So whilst I questioned Islam, I never really questioned its core belief.”

“…there was simply no way of knowing if my Sunni Islam was the right version. I often thought if I was brought up as a Shia Muslim for example I’m sure I’d think Shia was the right version and Sunni was wrong.”

“I had no idea then, that this simple and subtle shift in direction was to lead me somewhere I never imagined: to a book and system that was beyond Sunni or Shia, in fact, to a book and system that was beyond religion.

On often overlooked hadith criticism of early Islam:

“Namely, the traditional Hadith are a mix of truth and falsehood, littered with traditions/culture/politics/conflict/views of the time and nothing to do with the universal message of The Quran. Hearsay pawning itself of as the direct words of prophet Muhammad when in fact it was compiled generations after (like The Bible!) through arbitrary means and ultimately unverifiable chains of narration. An important point I realised was the authenticity of Traditional Hadith was in question right from the start, bans were in place, hadith scripts were systematically collected and burned by Caliphs Abu Bakr and Umar, people jailed for spreading them, opposition to them having an obligatory status was significant, no early school of thought used them as an obligatory source of law, conflicts arose etc. Eventually however, this new Hadith-centric position triumphed. Unfortunately, this is the history Muslims are not taught, as the saying goes: “it is the victor’s history that goes to school”. Just like in the past, history had repeated itself:

  • Moses delivered God’s message, afterwards, most of his followers became misguided.
  • Jesus delivered God’s message, afterwards, most of his followers became misguided.
  • Muhammad delivered God’s message, afterwards, most of his followers became ?

Muslims seem to think we are immune to this pattern in history. Like me they have no idea it has happened to us as well [6:112-116], [25:30].”

On the long process of smashing idols and rebuilding faith:

“Even though I had effectively accepted The Quran as the only source for Islam, I hadn’t realised to what extent tradition/culture had been incorporated into everyday practice/beliefs. This point in the journey is not for the faint-hearted! Many Traditional Muslims will accept that not all traditional Hadith can be trusted (hence weak/strong classification, etc.) and most will state The Qur’an is the primary source, but like many I had no idea that the Islam taught by the Qur’an was almost unrecognizable to the Islam practiced today.”

“This is where many end the journey. This part requires someone to actively study/seek/research/question their own beliefs as well as their family/friends, etc. It requires the breaking down of myths, embracing uncertainty, periods of confusion mixed with joy and clarity, rebuilding of ideas… who would want to put themselves through that? Not many. The more I researched, the more disillusioned, confused, lost I became. It is important to point out it was not because it didn’t make sense, it was because it was shaking my beliefs down to the ground. It was just so different and unexpected to what I had been taught. Slowly but surely I began to connect the dots and see the big picture. I now realize it was necessary to break down my beliefs and rebuild on a solid foundation [9:109]. Like most, I started with a core starting point (belief in God) but had built upon it a mixture of Islam + tradition + culture + myths + hearsay + bias. This was not a solid structure, so I began to dismantle it using the ultimate falsehood smasher; the Qur’an. Akin to how a sculptor does not keep adding clay to his subject, actually, he strips away the inessentials until its true form is revealed, and the truth is beautiful.”

On monotheism and faith as an ongoing exercise:

“To end, I consider myself a monotheist who inclines towards the Qur’an because it resonates with who I am and how I see the world, and I try to live by its principles. My working hypothesis is that it is the Word of God and I am in an ongoing verification process, and I am still learning. I am not religious, nor do I wish to be, for the Qur’an is a book beyond religion. I do not know if I chose this path, or the path chose me, but I will continue to walk it, because I choose to.

As the saying goes: “there is a difference between knowing the path and walking the path”. I believe most Traditional Muslims know the path but are unwilling to walk it, or if they do walk it, they prefer to be led down the path by their religious leaders. When one has the guiding light of the Quran, there is no need for another shepherd.”

Toward A Rational, Nonsectarian Qur’anic Study Framework

I became aware of this list years ago and saved a copy in my notes on my phone. I didn’t know who had written it then. It might have been on tumblr, or another social network where works are passed around often without any original accreditation accompanying them. Only when I wanted to share this did I find the author and his page. The links direct to quran.com, an easy-to-use online Qur’an with multiple translations.

  1. Look to its internal examples, stories within it give us lessons, it is a clarification for all things [7:176], [12:3], [12:111], [17:89], [18:54]
  2. Any interpretation must always be understood in a way that is focused on benefiting mankind and our development [13:17]
  3. Any understanding should reflect its attributes, such as: wisdom, mercy, healing, noble, glad tidings, blessing, clear etc. [2:97], [10:57], [15:1], [17:82], [36:2], [45:20], [56:77], [85:21]
  4. Seek God’s spiritual aid, away from the forces of satan/opposition (e.g. emotional instability, personal desire, self-delusion, arrogance, prejudice, deviation) [16:98]
  5. Seek knowledge, verify, use your God-given senses [17:36], [39:9]
  6. To not believe in the Hereafter can act as a barrier to its understanding [17:45-46]
  7. Guides to what is straight/upright/establishing [17:9]
  8. It increases guidance for the guided, i.e. those who continuously turn towards it, seek it, and follow it [19:76]
  9. It has not been sent to make us suffer unnecessarily, thus any interpretation should bear this in mind [20:2]
  10. Its information and teachings should map to our reality (within our psyche, experience and to the furthest horizons). All signs, internal and external can point to the truth of it and act as a verification mechanism [21:10], [30:30], [41:53], [51:20-21]
  11. Open your heart and mind [7:179], [22:46]
  12. Those closest are those who believe and do good works, implying God-consciousness/righteousness and understanding could go hand-in-hand [22:54], [34:37]
  13. It is the criterion with which to determine/judge [2:185], [6:114-115], [25:1]
  14. It contains the best response/explanation [17:41], [25:33]
  15. Knowledge of archaeology, biology, physics, history, sciences, philosophy, etc. will all help to better understand it [3:137], [3:190-191], [29:20], [45:3-4]
  16. Advised not to blindly follow the teachings of our ancestors [2:170], [7:28], [6:112], [7:70], [26:74], [43:23]
  17. A guide for the God-conscious/forethoughtful, there is no doubt in it, thus understandings which raise doubt about it must be carefully reviewed [2:2], [3:138], [10:37]
  18. Shows the importance of reflection, to deeply consider/think [2:219], [3:191], [6:50], [10:24], [16:44], [30:21], [34:46]
  19. Listen and consider other views and follow what is best of them [39:18], [42:38]
  20. Variance rejected, no crookedness, one consistent source is the preference [39:27-29]
  21. Remain true to its principles of justice, equivalence, fairness, compassion, opting for the good/better response etc. [3:195], [4:135], [5:8], [8:61], [28:54], [42:40]
  22. Ground oneself in solid principles and maintain sincerity [3:79], [75:18]
  23. Apply what you learn/know [3:79], [75:18]
  24. Language is not a barrier, belief/acceptance of it will help understanding [41:44]
  25. Tadabbur means to ponder over something giving careful consideration to its consequences [23:68], [47:24]
  26. Disapproves of conjecture/guesswork and promotes examination of evidence [2:111], [6:116], [21:24], [45:24], [49:6], [53:28]
  27. Anything from God will not have contradiction/inconsistency/variance. This also applies to our understanding as well. If we formulate a correct interpretation of the Qur’an, we will find that everything falls into place (This is one of the most crucial criteria) [4:82]
  28. Stick with a solid/proven source, not a baseless narration/hadith. The Qur’an is the best, most truthful and only obligatory hadith [4:87], [31:6], [39:23], [77:50]
  29. Purity of mind/heart will grasp it. Work on this aspect of oneself as you seek guidance [56:79]
  30. Do not rush our learning, read what is easy of it, gradually build knowledge and acceptance to strengthen one’s heart, and ask God to increase our knowledge [5:101], [20:114], [25:32], [73:20], [75:17]
  31. Try to utilize and appreciate its complete system of concepts [6:114], [12:111], [16:89], [17:89], [18:54], [39:27]
  32. Majority opinion means nothing [6:116], [12:106]
  33. Be wary of following desires as opposed to following God’s revelation [6:56], [13:37], [30:29], [42:14-15]
  34. Promotes logical thinking [2:258], [2:260], [6:75-79], [12:26-27], [21:22], [21:57-67], [22:5-6], [23:91], [36:78-79]
  35. In order to receive a weighty or profound word or saying, we need to arrange the likenesses in the Qur’an, e.g. cross-reference concepts/words/topics [73:4-5]
  36. Give it full attention, focus [7:204]
  37. Strong affinity towards use of reason [8:22]

With the Qur’an as a measuring stick, one finds a universal, timeless reminder, inclining toward peace, security, for all, regardless of faith-based identity. When hadith are introduced as a supplement, the picture becomes murkier, more 7th century, and more dislocated, at least for me.

Far from the book of an exclusivist religious group preoccupied by rituals and dogma (as some portray it), the Qur’an is meant for all people, for all time. It would serve us Muslims well to examine deeper into our history and traditions to become better stewards of the Message. It is 2019 and the world will not become less complicated. But we can, using the same intersectional critiques we use for other religious communities, un-complicate the Qur’an and open the door to other seekers, especially those not born into the faith.

Many thanks to Wakas Muhammad for his story and his Qur’anic study methodology. Thanks for reading this far.

Further Reading: