Last Updated 4-21-08.
GENERAL DISCUSSION - A
NOTE for Students: In the absence of page numbers, I have added letters to identify each sub-section in my support postings (that are not Chapters in this e-book). If you need to refer to a few sentences, you should indicate the posting file name (e.g. koran1.shtml), the sub-section letter, and the date when the posting was last updated to identify the location of the sentences to which you wish to refer.
NOTE: Some paragraphs herein are near duplicates of those in my printed book, Countering Polarization published and available now from Xlibris.com. They are repeated here since some readers of this posting might not read that book. This posting is much more detailed in discussion about Muslims than is that book.
I developed this posting as a resource for classes on "Approaches to Islam", that I led in the Fall of 2002 and Winter 2003. Included in the latter two thirds of this posting, besides links to my other postings for my students and viewers, are quotes from translations of the Qur'an and a link to the University of Michigan's Qur'an on the web, which includes a word search link that has been helpful. (Type in a key word and by the click of your mouse you will get verses which include the word.) However, the indices in many English translations of the Qur'an have more verses listed for some of the key words than does the Michigan site. This might be due to translation differences. A friend of mine has merged the indices from about 15 translations and has an index a few hundred pages long. The advantage of the Michigan posting, however, is that, by the click of a mouse, one can get as many as ten or more verses that include the word, into your computer and you do not have to type the verses into your computer.
To view the Univ. of Michigan posting now, click here. PLEASE NOTE: I have found that this web site on occasion might not be operative during the nighttime.
Today we live in a pluralistic world wherein communication enables events in one part of the world to influence, quickly, people in all other parts of the world. Information about which of several paths a person could choose to develop a relationship with a transcendent power can also spread quickly around the world. Which path a person will take depends upon how relevant a particular religious path seems to be, in relating to the problems at hand. Relevancy implies that the religious tradition uses common present-day language in story telling, metaphor, ceremony, prayer, and teaching the people about their community's past relationship with God or Allah (defined as some transcendent force) and how to achieve transcendent experiences wherein one feels in communion with God or Allah. When this approach is successful, the people will, over time, develop a trusting and faithful relationship to God.
Seyyed Hossein Nasr in "The Heart of Islam", wrote on p. 5, "The Qur'an accentuates God's nearness to us, stating that He is closer to us than ourselves and that He is present everywhere,..." (verse 2:115). "The traditional religious life of a Muslim is based on a rhythmic movement between the poles of transcendence and immanence,..." As I see it immanence does not deny transcendence. On the top of p. 6, Nasr writes: "Striving after the realization of that oneness (of God), or tawhid, is the heart of Islamic life; and the measure of a successful religious life is the degree to which one is able to realize tawhid, which means not only oneness, but also the integration of multiplicity into unity." The multiplicity that Nasr is talking about is captured by the ninety-nine names or characteristics that Muslims use to define their God.
NOTE: Jane Smith, on page 6 of "Islam in America" wrote: "Over history, some Islamic mystics have, in the eyes of the orthodox, come dangerously close to heresy in their affirmation of experiences of oneness with God." Thus one should be careful about interpreting this aspect of spirituality. Armstrong, in "The History of God" (page 217) wrote: "Muhammad did not see God himself but only symbols that pointed to the divine reality:.." On page 226, she described how the Sufiis may have been influenced by "..Christian ascetics,... but Muhammad remained a crucial influence." On page 12 of Jane Smith's book, she implied some kind of relationship with Allah when she wrote: a "...nonritualized form of prayer called du'a, in which the worshiper addresses God in praise and supplication."
Smith wrote ( pp,. 37-38) that in the year 1095, Al-Ghazali, who was born in Iran, wrote about how "...through careful training and disciplined spiritual activity..." helped one realize "...God's presence in one's life and heart...". In my view this is similar to what Marcus Borg wrote about "the God within". Marcus Borg, in his 1997 book, "The God We Never Knew", distinguishes between a God the Father, a supreme being, a King, Judge, usually remote up in Heaven and, on the other hand, an immanent image wherein God is all around us and is internalized within each of us. Smith continues: Al-Ghazali's "...greatest gift was in fact the coordination of the intellect with the heart...". This more spiritual approach to religion in Islam is called Sufism.
Sufi love poems capture the imagination of readers even today. The 13th Century poet, Rumi, used simple words and the worldview of simple villagers to make the divine truths accessible. (p. 38) Fluehr-Lobban, in her book, "Islamic Society in Practice" wrote that an Islamic cleric with whom she spoke said that Sufi music and dance are not Islamic. This sounds similar to those Christian pastors, who in the 1940's said that ballroom dancing and music was unChristian. Today I might agree with the latter, as far as the current words of songs and current shimy-and-shake forms of dancing go.
W. Stephen Howard in Bowen and Early's book, "Everyday Life in the Muslim Middle East" (2nd edition, pp. 193-98) wrote that, in the Sudan, the teacher was often a role model for the student and that the student bonded to the teacher through Sufi rituals such as: prayers, chants, readings, and songs. In the rural areas the teachers rely on aspects of local life to humanize instruction although the content and structure of education originates from the militarized government in Khartoum.
I must mention at this point that charismatic leaders such as Mahatma Gandhi, his Muslim colleague - Badshah Khan, and Martin Luther King, in many ways had lives that were similar to that of earlier prophets, and Jesus Christ, who used non-violent ways to strive for peace. I had not known that Gandhi had a Muslim colleague? In April 2003, I came across a biography, written by Easwaran, about Badshah Khan, a Pathan, Pastun, or Pushtun from the mountains that straddle toe Afghan-Pakistan border. Born, Ghaffar Khan in 1890, he was called Badshah, which means the leader of the khans, and died in 1988. He was a head taller than Gandhi. Both worked together in developing a nonviolent opposition to the British colonialist oppressors. They viewed nonviolence as being most effective if those involved were known to be good fighters, yet they gave up their weapons to be nonviolent. On page 194, Gandhi's idea of nonviolence is described. "True nonviolence does not issue from weakness but from strength. It was a matter of the powerful voluntarily withholding their power in a conflict, choosing to suffer for the sake of a principle rather than inflict suffering - even though they could." The Pathan fighters were known for their bravery and thus when they acted nonviolently, they were most effective. The life of Badshah Khan shows the compassion, love and bravery that true Islam engenders.
The forms of religion vary in the extent to which religious tribal leaders are also involved in political and legal aspects of governance. The Taliban, for example, were heavily involved in a form of political control that includes the (tribal) laws from the parts of the Qur'an that are mainly from the CULTURE of Arabia some 1400 years ago. More is written about the problems and benefits of religious leaders getting involved with political control in a subsequent section.
Muslim societies, differ in the extent to which religious leaders are involved with governance. Some permit a greater degree of freedom for interpreting the Qur'an than do others. Some distinguish between old tribal/cultural traditions that are included in the Qur'an but have become less relevant to life in the Internet age. Some modernized Muslims separate out these tribal cultural traditions from what they interpret as the spiritual foundations of their faith. On the other hand, some of the orthodox Islamic religious leaders, teachers, and students, many of whom are unaware of recent trends in interpretation and/or are overwhelmed by the implications of such trends, distort, or take out of context selected passages in the Qur'an to justify actions that they think are in defense of their faith.
On page 303 of Bowen and Early, in a chapter about the Internet and Islamic reformation, the author writes "The Internet is a useful medium as new interpreters and new interpretations form a widening public sphere of debate and discussion, in which new views are measured against old and against new situations...in which the growing professional middle classes find themselves."
KNOWING THE CONTEXT OR A PARTICULAR VERSE IS IMPORTANT - B
An example of the importance in knowing the context of a verse in the holy books comes from the 60th chapter in the Qur'an. This chapter is devoted to the problem of the believers' relations with unbelievers.
Verse 60:1 in Muhammad Asad's translation of the Qur'an, and Asad's footnotes, are interesting. The verse starts with a call to believers, those who have attained to faith, and includes the phrase: "..do not take My enemies - who are your enemies as well - for your friends ... they have driven the Apostle (The Prophet Muhammad) and yourselves away, (only) because you believe in Allah, your Sustainer." Footnotes #2 & #3 indicate that the context of this verse refers to the polytheistic Quraysh tribe who drove "...The Prophet and his followers away from Mecca to Medina. Asad says: In a more general sense, however, it is an illusion to the potential persecution of believers of all times..." by unbelievers who are actively hostile..." Ignoring the context of this verse can be misleading.
However, verse 60:8 clarifies the intent saying: "As for such (of the unbelievers) as do not fight against you on account of (your) faith, and neither drive you forth from your homelands, Allah does not forbid you to show them kindness and to behave toward them with full equity: Allah loves those who act equitably." In footnote #9 Asad says that the phrase "Allah does not forbid you" "... implies in this context a positive exhortation..."
INTERPRETATION OF THE HOLY BOOK - C
Interpretation is a complex undertaking. There is a very readable and interesting discussion of problems associated with interpretion and reinterpretation of the Old and New Testaments and the Qur'an starting on page 128 of Bruce Feiler's book "Abraham - A Journey to the Heart of Three Faiths".
Consider how people relate to God. In Exodus 20:19-20, God said to Moses, "You speak to us and we will hear; but let not God speak to us, lest we die." And Moses said to the people, Do not fear for God has come to prove you, and that the fear of him may be before your eyes, that you may not sin." A footnote says that the people requested Moses to be the covenant mediator. Did the people fear the Lord because He would have them judged?? If so, the fear of Hell is what generates fear of the Lord.
In Islam, whether one believes his or her soul goes to Heaven or Hell depends on how the balance tips from the sum of one's lifetime record of good and bad deeds. In Christianity some believers rely on accepting Jesus as Lord to overcome an unfavorable balance of good and bad deeds. Some secular Christians and Muslims do not believe in life after death, but still love God, and do not fear Him. They are guided to lead the good life by internalizing an image of God developed from religious stories and the sacred writings to which one was exposed in his or her youth. This image is modeled on the actions of Jesus and/or Muhammad and saintly persons of faith that followed them. Thus, I believe that religion can still be effective without believing in life after death, and in Heaven and Hell.
Interpretation is risky because it can deviate from the original intent in the Qur'an. As I see it, the one who memorizes the Qur'an, even in Arabic, might forget certain interrelated parts, thus making his interpretation inconsistent with other parts of the Qur'an. This can distort the intended meaning and lead to a misinterpretation of the message. Those who can only read a translation of the Qur'an into their own language, a language other than Arabic, are exposed to several other causes of distortion. The obligation is not to deviate from the original intent. The reader of a translation is exposed: to errors in interpretation by the translator, to errors that result from limitations of the vocabulary and grammar of the language into which it is translated, and to influences of modernity and the many institutions that have changed so much in the last 1400 years. Charles Kimball mentions the limitations of language on page 47 in "When Religion Becomes Evil".
The immigrant who tries to blend in, and become assimilated into his host culture, often risks weakening his intention of following the path presented in his holy book. Some Islamic scholars have said that assimilation into Western culture will eventually destroy the Islamic faith of those who assimilate. I doubt this and recommend learning about Islamic concepts such as the Shari'ah and Jihad and contrasting important topics in the Qur'an and hadith to similar ones in the Bible, by reading "The Heart of Islam" by Professor Seyyed Hossein Nasr of George Washington University, published in 2002 and listed in my Bibliography.
I am not saying that all of the modern trends will weaken one's Islamic faith. I have in mind that especially those trends that relate to consumer values, erotic standards and seductions used by the advertising industry to sell their products and television broadcasters to attract higher Neilsen ratings, and Western addiction to polluting automobiles and low gasoline-mileage suv's, etc. have undesirable impacts upon moral standards and thus might be unacceptable to many devout Muslims. Harvey Cox, in his book "The Seduction of the Spirit" discusses this type of seduction which is so prevalent in America and the West. But, there are other ways to change those cultural trends than calling for totalitarian abuses and violence.
Long after writing this posting, I came across a new book first published in 2005. The author is Khaled Abou El Fadl and the title is: The Great Theft - Wrestling Islam from the Extremists - HarperSanFrancisco. I recommend this book as important reading.
Toby Lester in Atlantic Monthly, January 1999, discussed how Muslims and Qur'anic scholars react to different interpretations of the Qur'an. He described how one scholar said that reinterpretation for the modern world is "a sensitive business." Some scholars have been killed and others threatened. This is no different from what has happened to Bishop John Shelby Spong in the Christian West of the 1970's, 1980's and 1990's. On pages xi to xvi in his book "Why Christianity Must Change or Die" he outlined the following acts. He received 16 death threats, was followed by a "truth squad" in Australia, he had bomb threats at a lecture in Brisbane, he had guards protecting him at a lecture in Canada, and he had to cross shouting picket lines in California. The newspapers, and far right religious press distorted his statements and writing presumably to enflame the extremist Christians. There seems to be little difference between Western and Muslim conservative extremist clerics. They both spread distortions and hate in order to preserve their exclusivist approach to faith.
RESPONSES TO UNCERTAINTY - D
History has shown that, when people feel threatened and uncertain about their future, they search for religious guidance of a more spiritual form (relating to a transcendent power). In such times religious demagogues arise who claim to have the absolute truth and know the best solution to their problems. These leaders attract a following usually among those persons who are very young and/or who are adults who function at low stages of psychosocial and moral development wherein they are more susceptible to authoritarian leadership. Such religious leaders find in old religious stories the mix of political and spiritual aspects that suits their authoritarian and totalitarian approach. During the Fall of 2001, the statements made by Taliban religious leaders showed graphically how out of touch they were with life in the modern world. Such teachers and their followers easily were duped by Osama bin Laden.
A relevant paper based on a survey of narratives from activist religious workers in California sheds light on the effects of political - religious interactions that I see as a more constructive approach than the selective - literalist - one outlined above. The unpublished paper was written by James V. Spickard, and Meredith McGuire; of the Univ. of Redlands, California and of Trinity Univ. in San Antonio, Texas respectively). It is entitled: "Religion and Social Activism: Narratives of Commitment" and was presented at the 1995 International Sociological Association meeting in Bielefeld, Germany. The authors summarize from Anthony Giddens (on page 3) "...the changed structure of modern social institutions requires a new pattern of self-identity based on greater reflexiveness and freedom of choice. Whereas members of traditional societies found their identities through their social roles, which were relatively stable, modern individuals are just that: individuals who must find their own ways and identities in a shifting world." The authors concluded that "... Identities are no longer given; they are constructed."
The authors indicate (on page 13) that the activists belittle leaders of the religious institutional bureaucracy and also leaders of government organizations. They say that those leaders "...compromise their principles in the face of evil". The activists "... see themselves as the true faithful, the remnant carrying out the mission that the Church has forgotten, yet doing so with the backing of Church tradition." "Yet they believe that God must lead them from inside, not from outside."
GENERAL DISCUSSION ABOUT THE INSPIRED WORD OF GOD IN THE BIBLE AND THE QUR'AN - E
In our present-day world, people in almost every nation have access to three montheistic religions, Christianity, Islam and Judaism, through their Holy Books, and via radio, television and the internet. For this reason, it is desirable to understand the extent to which each of the three monotheistic religions are similar and in which ways they differ.
Many followers of the Bible and/or the Qur'an believe that their Holy Book contains the inspired or revealed words of the One called God or Allah respectively. In tribal societies, especially wherein the literacy rate is low, the religious stories are heard over and over again and they tend to be believed. As times change the story tellers modify the stories to maintain their relevancy. This natural updating has been restricted by the advent of the printed word.
The old societies had tribal cultures and large portions of the Qur'an and Old Testament deal with the culture or ways of every-day life and the needs of tribal societies centuries past. (Some tribes in present-day Afghanistan, eg. the Kalash, still follow this way of life and have an ancient polytheistic form of faith.) Thus, from a present-day viewpoint, many of the verses in the Old Testament and the Qur'an contain cultural traditions not directly related to God and spirit. These verses cover such areas as: laws, rules and regulations, that guided the tribe in actions of daily living that were peaceful and guided people's actions (fight and/or cooperate) with persons belonging to other tribes. One Muslim scholar in the United States said that respect for the holy writings requires understanding the CONTEXT of the times. This applies to all three of the Holy Books.
Morality in Islam is applied to the welfare of both the individual and the community. Surah (verse) 2:177, which says that the truly pious spends his substance - "upon his near of kin, and the orphans and the needy, and the wayfarer and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and are they who keep their promises...and are patient in misfortune and hardship and in time of peril... and are... conscious of God." These excerpts come from Asad's translation of the Qur'an and are clarified with extensive footnotes on pages 36 and 37. Footnote 147 states that "After having pointed out that true piety does not consist in mere adherance to outward forms and rites, the Qur'an opens, as it were, a new chapter relating to the problem of man's behavior. Just as piety cannot become effective without righteous action, righteousness cannot become really effective in the social sense unless there is agreement within the community as to the social rights and obligations of its members:...This is the innermost reason why legislation plays so great a role within the ideology of Islam, and why the Qur'an consistently intertwines its moral and spiritual exhortation with ordinances to practical aspects of social life."
The last part of the foregoing quotation helps one understand why Islam maintains close connections between religion and politics. Humans find it too easy to go through the routines of ritual and to display actions of righteousness to magnify their image in the community. With such self-oriented values they need to be monitored and redirected by the community. For this reason The Surah that follows 2:177 deals with just retribution in the case of homicide. Retaliation is mentioned in Surah 2:178. In the days of The Prophet, the community that was most important to most individuals was the tribal/kinship unit. An introduction to The Qur'an by Mentor Press, a translation by Pickthall, on page xii provides a good example of the power of "blood vengence" which is still followed today by tribes in the Afghanistan area. The introduction reminds the reader: "The one consideration that prevented the Qureysh (who were the tribe of Muhammad's grandfather) from killing (The Prophet Muhammad), was fear of the blood vengence of the clan to which His (Muhammad's) family belonged".
Over the years the old stories, in the Holy Books, were changed by religious leaders who were, at the same time, political leaders. Contemporary religious leaders, and social scientists would say that such centuries-old stories were probably influenced by descriptions and constructions of reality that were biased by the views of leaders from the past. Today we can still say that interpretations of these stories are still slanted to suit the views of particular religious leaders and writers, past or present.
People in modern cosmopolitan urban societies today get their stories from the printed word in both the Bible and the Qur'an. This makes it more difficult to change the stories to keep up with changing times. Few in the West memorize the stories and verses in the Holy Books. They rely more on other books that interpret the content in present-day terms, but there are many interpretations.
Can a person change their images of God as they get older and as science explains more of the unexplainable? If so, in what way should they change it? Many do change as they get older. We need to get past the pre-adolescent stage of following specific rules because this traps many in a selective - literalist mode and makes some susceptible to being misled and used by selfish dogmatic leaders.
We need to internalize our caring authority figures and their standards. We need to be able to apply critical reasoning to circumstances and make our own decisions with help from our authentic community. We need to be tolerant of diverse cultural traditions, yet we must become familiar enough with them so that we can be tolerant of differences and evaluate which cultures generate higher stages of faith development and love in their members. We all need to reach higher stages of faith develpment. One can be loving and caring to another from a different religion and culture, but to do so one needs to, and must be able to, take the perspective of the other.
EXAMPLES OF THE GOLDEN RULE - F
The Golden Rule, appears in all three of the monotheistic religions. From the Old Testament, in Leviticus 19:18, "The Lord said to Moses: You shall not take vengeance of bear any grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord". Here a footnote says neighbor means a fellow-Israelite. From: Leviticus 19:33 & 34, "When a stranger sojourns with you in your land, you shall not do him wrong. The stranger who sojourns with you shall be to you as the native among you, and you shall love him as your self; for you were strangers in the land of Egypt". Here the footnote says the law is extended to include the sojourner. Sojourn means a temporary stay, a brief period of residence.
Several verses in the Qur'an come closest to being equivalent to the Golden Rule. They are shown below.
According to Asad's translation: verse [4:36] includes the following:
[4:36] "...And do good unto your parents, and near of kin, and unto orphans, and the needy, and the neighbour from among your own people, and the neighbor who is a stranger, and the friend by your side and the wayfarer, and those whom you rightfully possess...."
The Golden Rule from the New Testament is: "You shall love your neighbor as yourself" is the second of Jesus' two great commandments (Matthew 22:39). In today's diverse societies especially, it has to be interpreted as a general commandment, unless the equivalent is deeply ingrained in the culture, as can be yet seen today in Arabic societies. Most of the major religions have a verse that is similar to the Golden Rule.
In the Golden Rule, there is a problem with the word "do". "Do unto others as you would have them do unto you." Many Americans place their mother in a retirement home or assisted living place when she can no longer care for herself. That is viewed by Americans as a caring act for the child toward the parent. I would not tell a devout Muslim to "do" that (even though I would want my kids to do so with me) because a devout Muslim cares for their parent in their home.
Similarly, I would let my daughter date only after feeling sure that she could take care of herself and understood how some American teens today pressure girls to have sex and/or kiss. Again, I would not pressure a devout Muslim to do so with his daughter, though I would talk to the parents about the possibilities of hid daughter rebelling as a result of peer pressure to date that exists in American public schools.
In Huston Smith's book, "The Religions of Man", page 447, he wrote: "John Wesley brings out the difference in the quality of this Christian love when, in saying that we should love our neighbor as he loves himself, he catches himself immediately and adds, "Nay, our Lord hath expressed it still more strongly, teaching us to love one another even as He has loved us."
These different examples have made me think of the need to walk in their shoes before trying to be caring of others who follow a very different cultural set of traditions.
Thus, perhaps we should reword "Do unto others as you would have them do unto you." to: "Care for others in the context of their religion and culture as you would have them care for you in your context." We should add that in doing so, one must account for the possibility and desireability of assimilation into a host culture within the time of a few generations. This makes the whole statement more complicated, but that is what happens in a globalizing world that has increasingly diverse societies. Even Jesus' second commandment needs clarification today.
OTHER VERSES FROM THE QUR'AN - G
The following translations are mainly from the University of Michigan postings sited after the first paragraph of this posting, with some clarification made from Asad's translation.
[30.38] Then give to the near of kin his due, and to the needy and the wayfarer; this is best for those who desire Allah's pleasure, and these it is who shall attain to a happy state.
[30.39] And (remember) whatever you lay out as usury, so that it may increase in the property of men, it shall not increase with Allah; and whatever you give in charity, desiring Allah's pleasure-- it is these (persons) that shall be blessed and get manifold.
[90.8] Have We not given him two eyes,
[90.9] And a tongue and two lips,
[90.10] And pointed out to him the two highways (of good and evil)?
[90.11] But he would not attempt to ascend the steep uphill road,
[90.12] And what will make you comprehend what the uphill road is?
[90.13] (It is) the freeing of one's neck (from the burden of sin),
[90.14] Or the giving of food in a day of (one's own) hunger
[90.15] To an orphan, near of kin,
[90.16] Or to a needy (stranger) lying in the dust.
[90.17] Then being of those who have attained to faith (believe) and enjoin upon one another to show patience in adversity, and enjoin upon one another compassion.
See also the following hadith taken from: http://wings.buffalo.edu/sa/muslim/isl/hadith1.html
Hadith #150. God will not show mercy to him who does not show mercy to others. (Bukhari, Muslim). (Sayings of Muhammad. by Prof. Ghazi Ahmad).
Hadith #417. Said the Prophet (peace be upon him): 'The most meritorious form of Almsgiving is the effort to help a poor man, made in secret, by one who is himself of little means.' (Ahmad). (Inner Dimensions of Islamic Worship. by Al-Ghazali). (Translated by Muhtar Holland).
Carolyn Fluehr-Lobban, in her book, "Islamic Society in Practice" (pp. 46-50) describes some interesting observations about differences between Arab culture and the West, concerning generosity and sharing. Generosity is so deeply ingrained in the rural Arabic culture that, in my view, a literal Golden Rule is not necessary.
It is true that generosity may be on the decline in some urbanized areas of Arabic societies. This is largely the impacts of Western ways upon the people, ways that include competition in business and the accumulation that is augmented by advertising. In modernized Western societies, advertising now abuses the young, especially. Advertisers manipulate for their own advantage, adolescent drives for an independent personal identity. But the adolescents also have quite natural motivations for identity-building and peer acceptance that all humans have.
From a list of 500 Hadiths, #458. concerns love. "Hadhrat Abu Hurairah (Allah be pleased with him) narrates that Muhammad (peace be upon him) said: "A Mu'min (Believer) is the repository of love. There is no goodness in a man who does not have love for anyone nor does anyone love him."
(Ahmad, Baihaqi).
(Hayaat-ul-Muslimeen. by Mohammad Ashraf Ali Thanvi).
The listing of 500 Hadiths is accessible at the end of the CONCLUSIONS to this posting.
From a different list of 40 Hadiths from the URL: http://www.submission.org/hadith/hadith2.html, entitled: Forty Qudsi, comes the following on Love. "Hadith Qudsi are the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah. Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almighty. "
Hadith Qudsi 23: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah will say on the Day of Resurrection: Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade.
It was related by al-Bukhari (also by Malik).
Hadith Qudsi 24: On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said:
If Allah has loved a servant [of His] He calls Gabriel (on whom be peace) and says: I love So-and-so, therefore love him. He (the Prophet peace be upon him) said: So Gabriel loves him. Then he (Gabriel) calls out in heaven, saying: Allah loves So-and-so, therefore love him. And the inhabitants of heaven love him. He (the Prophet peace be upon him) said: Then acceptance is established for him on earth. And if Allah has abhorred a servant [of His], He calls Gabriel and says: I abhor So-and-so, therefore abhor him. So Gabriel abhors him. Then Gabriel calls out to the inhabitants of heaven: Allah abhors So-and-so, therefore abhor him. He (the Prophet peace be upon him) said: So they abhor him, and abhorrence is established for him on earth.
It was related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).
------------------------------------
Can we imagine a relationship to an internal God and yet capture the benefits of the transcendent aspect? I believe that we can.
HOW DO THE HOLY BOOKS HELP IN UNCERTAIN TIMES? - H
I believe that since images of God are the results of relations with internalized care givers who filled the need that was hardwired into human children as their brains and psyches developed, there are many images of the One God which are derived from the hardwiring. The images vary with no two being exactly the same. To read, in more detail, about this hardwiring, see in my book, Countering Polarization. It is a very timely and interdisciplinary book entitled: Countering Polarization - A Key to Peacemaking. It is available now from Xlibris' bookstore by clicking on: Countering Polarization, the Colorado State University Bookstore, and the Boulder Book Store. The book is now also available from Amazon.com and Barnes and Noble.
A reference to the foregoing ideas is found in a footnote #19 to verse [2:27] (on page 7 in Muhammad Asad's translation of the Qur'an). Asad wrote: "The "bond with God" (conventionally translated as "God's covenant") apparently refers here to man's moral obligation to use his inborn gifts - intellectual as well as physical - in the way intended for them by God. The "establishment" of this bond arises from the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causitive power and, thus, to a gradual cognition of God's will with reference to his own behavior." Asad also wrote the following in note #139 to verse [7:172] (page 230 in Asad's translation of the Qur'an). "...the ability to perceive the existence of the Supreme Power is inborn in human nature (fitrah) - and it is this instinctive cognition - which may or may not be subsequently blurred by self indulgence or adverse environmental influences - that makes every sane human being "bear witness about himself" before God."
I interpret Asad's use of the word bond to mean - to become as a close friend toward God in a two way relationship. We thank Him for what we believe he does and has done and will do for us and we pray to Him for courage to do his will, and so on.
Reporting on a study by Paul Zak from Claremont Graduate University summarized in the World News program on ABC around 9-16-03 he seems to indicate that the tendency for people generally choosing to cooperate and share results in some way from the close bond all mammals share with their mothers during infancy and childhood. This, in my view, seems to lend support to my use of the term "hardwired" in the first paragraph of this section and the term bond in Asad's footnote from the Qur'an in the foregoing paragraph.
In the Old and New Testaments, the idea of bonding (developing a relationship) with God, is referred to in many verses. For example see Isaiah 42, verse 6 which from the Oxford Bible reads: "I am the Lord, I have called you in righteousness, I have taken you by the hand and kept you;...". The phrase in bold type above, in my view, relates directly to a caring, motherly and fatherly God who fills the need all humans have for a trusting relationship with a caring other. This need effectively becomes, in modern jargon, hardwired into the developing brain of all infants. This means that most persons have a yearning to find a caring other upon whom or which they can depend and with whom they can interact through prayer and related forms of spiritual communication.
To let the "One God", who is known in the image of Yahweh, Jesus, or Allah, guide humankind, the content in the Old and New Testaments and the Qur'an should be relevant. Most importantly, it is desirable to distinguish the stories and laws that relate to the tribal way of life from the stories that relate to one universal God, by whatever name He is called. For example, the Old Testament and the Qur'an have many historical stories that describe fighting and war between tribes. We need to identify and associate such actions as hatred of others and revenge killing with the tribal modes of social and political policy which were part of the culture of those times. If such verses are distinguished from the spiritual part of religion it would be more difficult for selfish totalitarian leaders to use religion to legitimate their quest for power.
On page xvi of the 48-year old Bantom Books edition of The Qur'an, by Pickthall, the introduction to The Qur'an tells that the Meccan surahs give guidance to the individual soul and to the Prophet as warner; whereas the Madinah surahs give guidance to a growing social and political community and to the Prophet as example, lawgiver and reformer". When The Prophet could not live in Mecca because of persecution and possible death, he spent much of the time in Madinah a city inland and 250 miles to the north. In terms of spiritual concerns, I believe that the the Madinah surahs might focus more on the traditional laws and other aspects of culture from a time long past and which nowadays, in some respects, might interfere with the spiritual aspect of religion that includes one's relationship to Allah.
The Bible and the Qur'an both include many statements about being loving, caring, and tolerant. To try and understand where Osama Bin Laden is coming from, I performed a quick search of words such as: enemies, hate, killing, war, etc., in the Bible and the Qur'an. These verses, frequently relate to the culture of the times and not to the universal and eternal parts of religious faith. I found that the Old Testament and Qur'an each have more of the violent words, than does the New Testament Bible. I believe that this, in part, is the influence upon the Qu'ran of pre-Muslim nomadic, agriculture based, and polytheistic life. Similarly, with the Old Testamant.
In contrast an emphasis on compassion and mercy appear as often in the sacred writing of all three faiths. Seyyed Hossein Nasr, in "The Heart of Islam" discusses how mercy and compassion (rahmah in Arabic) appear many, many times in the Qur'an as names for Allah. He wrote, on pages 204 - 207, that these are "...Names with which daily human acts are consecrated"... and are "..interwoven into every aspect of the life of Muslims...". "It is impossible for a Muslim to pray to God or even to think of God without awareness of this essential dimension of Compassion and Mercy,...". At the bottom of page 206, he wrote: "As for the relationship between human beings, not only do the injunctions of the Shari'ah recommend and require acts of compassion, charity and mercy toward the poor, the sick, the weak, orphans, and the needy, but Islamic ethics, based on the model of the Prophet, emphasizes over and over again the importance of the virtues of compassion and charity, mercy and forgiveness." (Shari'ah means sacred Islamic law that is derived from the Qur'an, sunnah and hadith.)
EXAMPLES OF DIFFICULTIES WITH TRANSLATING FROM THE ARABIC - I
Before I go much further, I wish to say that it is most difficult, and some like Muhammad Asad might say impossible, to savor the true meanings, feelings, and intent of the verses in the Qu'ran unless one has lived with the Arabs and experienced their language and life challenges and joys together with them for years. Arabic is an old language that has survived to this day. It differs so much in idiom, syntactic cast, mode of conveying ideas, grammar, verbal roots and stem forms that translation into English is close to impossible. (See Asad's 8-page Foreword to his translation of the Qur'an.) For this reason, I prefer Asad's translation to the several others that I have seen. His journalistic skills and years of travel, study, and living with Arabs ranging from Beduin friends to King Abd al-Aziz ibn Saud qualify him uniquely. I am not qualified to judge the quality of translations, and I am not a scholar, but I do appreciate the wide scope of knowledge and real-life experience that Asad has put into his translation.
After reading how living in the Negev desert, Ben Gurion, a Zionist leader of Israel, also affected him, I believe that Asad's experience and to a lesser degree, Ben Gurion's, are, in part, similar to the attitude changes and mental states that other urbanites experience when they go to live away from the hectic aspect of urban life and return to a rural or agricultural existence. Ones life becomes simpler and there is more time at peace with the world for one to relate to God, spiritual history in holy books and the like.
NOTE: A good reference that should be read to understand where the Hebrew Old Testament believers and Muslim believers in Islam are coming from, is Karen Armstrong's New York Times Best Seller, "A History of God"; Chapter 5. On page 145 she wrote, concerning Umar ibn al-Khattab: "The beauty of the words had reached through his reserves of hatred and prejudice to a core of receptivity that he had not been conscious of." On page 144 she wrote: "Arabic is particularly difficult to translate....it (The Qur'an) is meant to be recited aloud, and the sound of the language is an essential part of the effect." ..."By approaching the Qur'an in the right way, Muslims claim that they do experience a sense of transcendence, of an ultimate reality and power that lie behind the transient and fleeting phenomena of the mundane world".
The first surah is called "The Opening" to the Qur'an and is oft repeated during the five daily prayers. One writer contrasted it to the Lord's Prayer that Christians recite. It is translated by Muhammad Asad as follows:
"IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE.
All praise is due to God alone, the Sustainer of all worlds,
the Most Gracious, the Dispenser of Grace,
Lord of the Day of Judgment!
Thee alone do we worship; and unto Thee alone do we turn for aid.
Guide us the straight way -
the way of those upon whom Thou hast bestowed Thy blessings, not of those who have been condemned [by Thee], nor of those who go astray."
Contrast this with a popular 1953 translation by Mohammed M. Pickthall, on page 31.
"In the name of Allah, the Beneficient, the Merciful.
Praise be to Allah, Lord of the Worlds,
The Beneficient, the Merciful.
Owner of the Day of Judgment,
Thee (alone) we worship; Thee (alone) we ask for help.
Show us the straight path,
The path of those whom Thou hast favored;
Not (the path) of those who earn Thine anger nor of those who go astray."
THERE SHOULD BE NO COMPULSION CONCERNING RELIGION - J
Another important translation is surah 2.256, which deals with "there should be no compulsion concerning religion". This is presented below with preceding surahs for the sake of context. They were taken from the University of Michigan web site. Muhammad Asad's translation, the footnote and the bold type were added by Notess.
[2.254] O you who believe! spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers-- they are the unjust.
[2.255] Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.
[2.256] There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.
Asad's translation says: "There shall be no coercion in matters of faith. Distinct has now become the right way (from the way of) error: hence he who rejects the power of evil and believes in God has indeed taken hold of a support most unfailing..." [In footnote 249, Asad wrote: "The term din denotes both the contents of and the compliance with a morally binding law; consequently it signifies "religion" in the widest sense of this term, extending over all that pertains to its doctrinal contents and their practical implications, as well as man's attitude toward the object of his worship, thus comprising also the concept of "faith".... All Islamic jurists, without exception, hold that forcible conversion is under all circumstances null and void, and that any attempt at coercing a non-believer to accept the faith of Islam is a grievous sin: a verdict that disposes of the widespread fallacy that Islam places before the unbelievers the alternative of "conversion or the sword"".
Karen Armstrong, in her book "Holy War - The Crusades and their Impact on Today's World", pages 40-41, described how in the seventh century, "to justify this apparent violation of Mohammad's principles (urging soldiers to fight humanely), Muslim jurists began to develop a theology of the jihad....it was the duty of the Muslim state to conquer the rest of the non-Muslim world..." "But, by the beginning of the eighth century, the jihad effort had burned out. The House of Islam (the Muslim state) had serious internal difficulties..."
On the other hand, Esposito, in his book "Unholy War has the following quote of page 67. "Ibn Khaldun, an acclaimed medieval historian,"...wrote; "In the Muslim community, holy war is a religious duty, because of the universalism of the Muslim mission and (the obligation to) convert everybody to Islam either by persuasion or by force". Other medieval authors, like their Christian counterparts, went even further, teaching that the purpose of jihad is to rid the earth of unbelievers." An Egyptian jurist Mahmud Shaltut, former rector of al-Azhar University, argued that jihad was to be only against "unbelievers who had assailed the Muslim mission." Sayyid Qutb rejected forced conversions. However, Appleby, in his book The Ambivalence of the Sacred, page 93, states: Finally, (Qutb) gave an extremist interpretation of a traditional precept - jihad - and justified the interpretation...that Jihad is not about the defense of a national homeland, Qutb insists. Rather, it is a command to extend the borders of Islam to the ends of the earth."
Thus, it appears that the political situation in Muslim societies influenced whether the jihad related to holy war was seen as compulsory or was seen as burned out. It appears to have oscillated between the two extremes. Gilles Kepel, ends his book "Jihad - The Trail of Political Islam" with the view that violent revisionism of Islam is starting to burn out again. My personal feeling is that the revisionism was fueled by the frustrations and lack of hope caused by living under colonial rule and more recently neo-colonial rule by those modernized societies with economies so dependent upon oil.
The West needs to help the Muslims move toward economic development, less authoritarianism, improved education for both sexes, resolution of the Arab-Israeli conflict, and toward democratic forms of governance that are compatible with the principles of Islam. These five needs must be supported by the West in a coordinated and coherent manner. That is no easy task, but it is the only way to have peace.
[13:11} Jane Smith pointed out on page 185 translated Qur'an verse 13.11 as: "God does not change the condition of a people until they [first] change what is in their hearts." Smith cited this verse "... as evidence that Muslims must take the initiative in bringing about beneficial change." Asad's translation of part of verse 13:11 is: "Verily, God does not change men's condition unless they change their inner selves:". These translations are not as clear as I would like. King Fahd's Complex translation of the Noble Qur'an translates 13:11 as follows. "Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allah)."
[3:52] Another verse from the Univ. of Michigan's web concordance is: "But when Isa (Jesus) perceived unbelief on their part, he said Who will be my helpers in Allah's (God's) way? The disciples (of Jesus) said: We are helpers (in the way) of Allah (God): We believe in Allah )God) and bear witness that we are submitting one's."
Two other verses, that are very similar to each other, relate to acceptance of diversity. They follow.
[2.62] Surely those who believe, and those who are Jews, and the Christians, and the Sabians [followers of John the Baptist according to Asad, note 49], whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.
[5.69] Surely those who believe and those who are Jews and the Sabians and the Christians whoever believes in Allah and the last day and does good-- they shall have no fear nor shall they grieve.
Another verse, often quoted in relation to being tolerant of diversity is verse 49:13. Muhammad Asad's translation and one by Abdullahi Ahmed An-Na'im, currently at Emory University, and formerly at the University of Khartoum, found in Appleby's book The Ambivalence of the Sacred on page 257.
[49.13] O men! Behold, We have created you all out of a male and female, and have made you into nations and tribes, so that you might come to know one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware." from Asad. Asad wrote in a footnote, "... this equality of biological origin is reflected in the equality of the human dignity common to all."
[49.13] An-Na'im's translation is as follows: "We (God) have created you (human beings) into (different) peoples and tribes so that you may (all) get to know (understand and cooperate with) each other; the most honorable among you in the sight of God are the pious (righteous) ones." Appleby wrote: "To An-Na'im this verse means that "human diversity or pluralism (be it religious, or otherwise) is not only inherent in the divine scheme of things, but also deliberately designed to promote understanding and cooperation among various peoples." The last part of this verse, he believes, indicated that one's morality is to be judged by the person's conduct rather than by his or her membership in a particular ethnic or religious group."
ON TREATMENT OF WOMEN - K
[4.1 ] O people! be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you.
[4.3] And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course.
[4.4] And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result.
[4.7] Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion.
[4.15] And as for those who are guilty of an indecency from among your women , call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them.
[4.19] O you who believe! it is not lawful for you to try to become heirs to your wives by holding on to them against (their) will, and do not keep them under constraint in order that you may take part of what you have given them, unless they are guilty of manifest indecency, and treat them kindly; then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it.
[4.24] And all married women except those whom your right hands possess (this is) Allah's ordinance to you, and lawful for you are (all women ) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise.
[4.25] And whoever among you has not within his power ampleness of means to marry free believing women , then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful.
[4.32] And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things.
[4.34]Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great. URL = http://www.hti.umich.edu/k/koran/
The following is from Muhammad Asad's translation of [4:34]. Footnote information follows.
[4.34] "Men shall take full care of women (physical maintenance and protection as well as moral responsibility) with the bounties which God has bestowed more abundantly on the former than the latter, and with what they may spend out of their posessions. And the righteous women are the truly devout ones, who guard the intimacy which God has [ordained to be] guaranteed."
"And for those women whose ill will (rebellion) you have reason to fear, admonish them [first]; then leave them alone in bed; then beat them; (Pickthall used the word, "scourge") and if thereupon they pay you heed, do not seek to harm them. Behold God is indeed most high, great!" NOTE: (rebellion or ill will here includes mental cruelty.) It is evident from many authentic traditions that the Prophet himself intensely detested the idea of beating one's wife, and said on more than one ocassion. For example,one Hadith says: "Could any of you beat his wife as he would beat a slave. and lie with her in the evening?"
NOTE: Asad has an extensive footnote #45 on the interpretation of "then beat them." The prophet himself intensely detested the idea of beating one's wife...and said: "Never beat God's handmaidens". In a sermon, shortly before his death, he said "that beating should be resorted to only if the wife "has become guilty only in an obvious manner, of immoral conduct", and that it should be done "in such a way as not to cause pain"; authorities on the traditions say that this beating should be more or less symbolic - "with a toothbrush or some such thing' , or even with a folded handkerchief".
[4.36] Surrah 4:36 includes the following, according to Asad's translation: "...And do good unto your parents, and near of kin, and unto orphans, and the needy, and the neighbour from among your own people, and the neighbor who is a stranger, and the friend by your side and the wayfarer, and those whom you rightfully possess...."
[4.43 ] O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving.
[4.75] And how could you refuse to fight in the cause of God and [in the cause] of the utterly helpless men and women and children who are crying, "O our Sustainer! Lead us forth (to freedom) out of this land whose people are oppressors, and raise for us, out of Thy grace a protector, and raise for us, out of Thy grace, one who will bring us succour."(From Asad)
[4.127] And they ask you a decision about women . Say: Allah makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it.
[4.176] They ask you for a decision of the law. Say: Allah gives you a decision concerning the person who has neither parents nor offspring; if a man dies (and) he has no son and he has a sister, she shall have half of what he leaves, and he shall be her heir she has no son; but if there be two (sisters), they shall have two-thirds of what he leaves; and if there are brethren, men and women, then the male shall have the like of the portion of two females; Allah makes clear to you, lest you err; and Allah knows all things.
[5.5] This day (all) the good things are allowed to you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste from among the believing women and the chaste from among those who have been given the Book before you (are lawful for you); when you have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers.
[5.6] O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful.
[5.66] And if they (Jews and Christians) had kept up the Taurat (Torah) and the Injeel (Gospel) and that which was revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet. Among them there are people keeping to the moderate course, and (as for) many of them, evil is that which they do.
[24.4] And those who accuse free women then do not bring four witnesses, flog them, (giving) eighty stripes, and do not admit any evidence from them ever; and these it is that are the transgressors,
[24.12] Why did not the believing men and the believing women, when you heard it, think well of their own people, and say: This is an evident falsehood?
[24.23] Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the hereafter, and they shall have a grievous chastisement.
[24.26] Bad women are for bad men and bad men are for bad women. Good women are for good men and good men are for good women.
[24.27 ] O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted their inmates; this is better for you, that you may be mindful.
[24.28] But if you do not find any one therein, then do not enter them until permission is given to you; and if it is said to you: Go back, then go back; this is purer for you; and Allah is Cognizant of what you do.
[24.29] It is no sin in you that you enter uninhabited houses wherein you have your necessaries; and Allah knows what you do openly and what you hide.
[24.30] Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do.
Assad's translation and footnotes follow. [24.30] Tell the believing men to lower their gaze and to be mindful of their chastity, this will be most conducive to their purity - [and] verily God is aware of all that they do.
[24.31] NOTE: This verse is a blend of Univ. of Mich. and M. Asad translations.) And say to the believing women that they cast down their looks and guard their private parts and do not display their [charms] ornaments [in public] beyond what may [decently] be apparent thereof; hence, let them draw their head-coverings over their bosoms. And let them not display [more of] their charms to any but their husbands, or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants [as are beyond all sexual desire,] or the children who have not attained knowledge of what is hidden of women; and let them not swing their legs in walking so as to draw attention to their hidden charms; and turn to Allah all of you, O believers! so that you may be successful.
[24.32] And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, all knowing.
[24.33 ] And let those who do not find the means to marry keep chaste until Allah makes them free from want out of His grace. And (as for) those who ask for a writing from among those whom your right hands possess, give them the writing if you know any good in them, and give them of the wealth of Allah which He has given you; and do not compel your slave girls to prostitution, when they desire to keep chaste, in order to seek the frail good of this world's life; and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful.
[24.34] And certainly We have sent to you clear communications and a description of those who have passed away before you, and an admonition to those who guard (against evil).
[24.58] O you who believe! let those whom your right hands possess and those of you who have not attained to puberty ask permission of you three times; before the morning prayer, and when you put off your clothes at midday in summer, and after the prayer of the nightfall; these are three times of privacy for you; neither is it a sin for you nor for them besides these, some of you must go round about (waiting) upon others; thus does Allah make clear to you the communications, and Allah is Knowing, Wise.
[24.59] And when the children among you have attained to puberty, let them seek permission as those before them sought permission; thus does Allah make clear to you His communications, and Allah is knowing, Wise.
[24.60] And (as for) women advanced in years who do not hope for a marriage, it is no sin for them if they put off their clothes without displaying their ornaments; and if they restrain themselves it is better for them; and Allah is Hearing, Knowing.
[24.61] There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or what you possess the keys of, or your friends' (houses). It is no sin in you that you eat together or separately. So when you enter houses, greet your people with a salutation from Allah, blessed (and) goodly; thus does Allah make clear to you the communications that you may understand.
[27.54] From Asad: "..... Would you commit this abomination with your eyes open(to its being against all nature)? Asad wrote, in a footnote, "... a revolt against the God-willed nature of heterosexuality is a revolt against God Himself."
[27.55] What! do you indeed approach men lustfully rather than women? Nay, you are a people who act ignorantly. Asad wrote: "... are people without any awareness (of roght and wrong)!"
[33.32] O wives of the Prophet! you are not like any other of the women ; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word. NOTE: See Leila Ahmed pp. 56-57 for background for verses [33.29-35].
[33.35] Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah much and the women who remember-- Allah has prepared for them forgiveness and a mighty reward.
[33.49] O you who believe! when you marry the believing women , then divorce them before you touch them, you have in their case no term which you should reckon; so make some provision for them and send them forth a goodly sending forth.
[33.52] It is not allowed to you to take women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses and Allah is Watchful over all things.
[33.53] From Asad: "O YOU who have attained to faith! Do not enter the Prophet's dwellings unless you are given leave; (and then invited) to a meal ..."
And (as for the Prophet's wives,) whenever you ask them for anything that you need, ask them from behind a screen: this will but deepen the purity of your hearts and theirs. ..." [Here, in a footnote, Asad wrote "The term hijab denotes anything that intervenes between two things, or conceals, shelters or protects the one from the other; it may be rendered, according to the context, as "barrier", "obstacle", "partition", "screen", "curtain", "veil". etc., in both the concrete and abstract connotation of these words."]
[33.55] Asad wrote: (However,) it is no sin for them (to appear freely) before their fathers, or their sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women folk, or such (male slaves) as their right hands may possess.
But (always, O wives of the Prophet.) remain conscious of God - for, behold, God is witness unto everything.
[33.58] And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin.
[33.59] O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments; this will be more proper, that they may be known, and thus they will not be given trouble; and Allah is Forgiving, Merciful. See also [24.30].
NOTE: The May 4, 2004 issue of Christian Century has an important historical reference on page 16 that explains, in part, why women cover their hair when out in public. Research by Troy W. Martin describes ancient Greek medical beliefs about the function of hair in fertility. Martin, in the Spring issue of the Journal of Biblical Literature, cites the writings of Aristotle, Euripedes, and Hippocrates. At that time, people believed a woman's long hair was part of her genitalia. The article by John Dart is less than one page in length, but explains most clearly this root of the Jewish, Greek, and early Christian beliefs related to women covering their hair. In my view, these ideas seem to have influenced Islamic customs and beliefs as well. Rather than summarize Dart's essay, I suggest that you read it in it's entirety.
[33.73] So Allah will chastise the hypocritical men and the hypocritical women and the polytheistic men and the polytheistic women, and Allah will turn (mercifully) to the believing women, and Allah is Forgiving, Merciful.
[40.25] So when he brought to them the truth from Us, they said: Slay the sons of those who believe with him and keep their women alive; and the struggle of the unbelievers will only come to a state of perdition.
WORDS SUCH AS WAR AND FIGHTING IN THE HOLY BOOKS - L
In the Christian Bible, Matthew 10:34, Jesus said: "I have not come to bring peace, but a sword." In Matthew 18:5, Jesus said: "...but however causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea." Hebrews 12:4, says "In your struggle against sin, you have not yet resisted to the point of shedding your blood." If some reader were to claim that these verses should not be interpreted out of context, then the same would apply to the following verses from the Qur'an.
Unless indicated otherwise, these verses come from the [Univ. of Michigan website on the Qur'an. URL = http://www.hti.umich.edu/k/koran/].
[2.190] And fight in God's cause against those who wage war against you, but do not commmit aggression - for verily God does not love aggressors. [from Asad.]
in a footnote #167, Asad wrote that only self-defense (in the widest sense of the word) makes war permissible for Muslims. God's cause refers to the cause of the ethical principles ordained by God.
[2.191] And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, [Asad says for oppression is worse than killing] and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers.
[2.192] But if they desist, then surely Allah is Forgiving, Merciful.
[2.193] And fight with them until there is no persecution, [Asad says until there is no more oppression] and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors.
[2.194] The Sacred month for the sacred month and all sacred things are (under the law of) retaliation; whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and be careful (of your duty) to Allah and know that Allah is with those who guard (against evil).
[2.279] But if you do (it) not, then be apprised of war from Allah and His Apostle; and if you repent, then you shall have your capital; neither shall you make (the debtor) suffer loss, nor shall you be made to suffer loss. This follows a surah that says give up what remaineth due to you from usury...
[3.121] And when you did go forth early in the morning from your family to lodge the believers in encampments for war and Allah is Hearing, Knowing.
[4.90] Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them.
[4.91] You will find others who desire that they should be safe from you and secure from their own people; as often as they are sent back to the mischief they get thrown into it headlong; therefore if they do not withdraw from you, and (do not) offer you peace and restrain their hands, then seize them and kill them wherever you find them; and against these We have given you a clear authority.
[4.94] O you who believe! when you go to war in Allah's way, make investigation, and do not say to any one who offers you peace: You are not a believer. Do you seek goods of this world's life! But with Allah there are abundant gains; you too were such before, then Allah conferred a benefit on you; therefore make investigation; surely Allah is aware of what you do.
[5.8] O you who believe! Be upright for Allah, bearers of witness with justice, and let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety, and he careful of (your duty to) Allah; surely Allah is Aware of what you do.
[5.33] The punishment of those who wage war against Allah and His apostle and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement, [See Asad's Note 44 on page 148. These awful terms can be viewed as "destroying one's power".]
[5.64] And the Jews say: The hand of Allah is tied up! Their hands shall be shackled and they shall be cursed for what they say. Nay, both His hands are spread out, He expends as He pleases; and what has been revealed to you from your Lord will certainly make many of them increase in inordinacy and unbelief; and We have put enmity and hatred among them till the day of resurrection; whenever they kindle a fire for war Allah puts it out, and they strive to make mischief in the land; and Allah does not love the mischief-makers.
[8.15] O you who believe! when you meet ["in battle "from Asad] those who disbelieve marching for war, then turn not your backs to them. [Asad says that this refers to the battle of Badr, against the Quraysh, and God has told through the angels that God is with them. They won the battle against great odds.
[8.16], that if you turn your back, unless it is in a war maneuver, you will earn God's condemnation. In 8.17 he says that it was not you who slew the enemy or cast terror, but it was God.] cbn.
These verses are presented here for your convenience from; Univ. of Michigan website on the Qur'an. URL = http://www.hti.umich.edu/k/koran/
[8.59] And let not those who disbelieve think that they shall come in first; surely they will not escape.
[8.60 ] And prepare against them what force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy and others besides them, whom you do not know (but) Allah knows them; and whatever thing you will spend in Allah's way, it will be paid back to you fully and you shall not be dealt with unjustly.
[8.61] And if they incline to peace, then incline to it and trust in Allah; surely He is the Hearing, the Knowing.
[8.62 ] And if they intend to deceive you-- then surely Allah is sufficient for you; He it is Who strengthened you with His help and with the believers
[8.65] O Prophet! urge the believers to war [Asad says Inspire the believers to conquor all fear of death when fighting] ; if there are twenty patient ones of you they shall overcome two hundred, and if there are a hundred of you they shall overcome a thousand of those who disbelieve, because they are a people who do not understand. [8.69] Eat then of the lawful and good (things) which you have acquired in war, and be careful of (your duty to) Allah; surely Allah is Forgiving, Merciful.
[9.91] It shall be no crime in the weak, nor in the sick, nor in those who do not find what they should spend (to stay behind), so long as they are sincere to Allah and His Apostle; there is no way (to blame) against the doers of good; and Allah is Forgiving, Merciful;
Text inserts in square brackets, [--]'s are from Asad's translation and its footnotes.
[9.107 ] And [there are hypocrites] those who built a masjid to cause harm, and for unbelief, and to cause disunion among the believers, and an ambush to him who made war against Allah and His Apostle before; and they will certainly swear: We did not desire aught but good; and Allah bears witness that they are most surely liars.
[8.39] "And fight against them until there is no more oppression and all worship is devoted to God alone. And if they desist - behold, God sees all that they do;" From Asad's translation. Asad's foot note says that these passages stress self defence -- in the widest sense of this word -- as the only justification for war."
[9.29] "Fight against those who have been given the Scripture as believe not in Allah nor the last day, and forbid not that which Allah hath forbidden by His messenger, and follow not the religion of truth, until they pay the tribute readily, being brought low." [1954 Mentor books]
[9.5] "Then when the sacred months have passed, slay the idolaters wherever ye find them, and take them captive, and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful. " [1954 Mentor books]
[21.70] [ In talking about Abraham,] And they desired a war on him [Abraham] , but We made them [those who sought to do evil unto Abraham] the greatest losers.
For a well written background of Abraham's role in the three monotheistic religions see "Abraham - A Journey to the Heart of Three Faiths" by Bruce Feiler.
[21.80] And We taught him [ Solomon to make garments of God consciousness] the making of coats of mail for you, that they might protect you in your wars; will you then be grateful?
[22.39] Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them; [ From Asad's footnote #57 on page 512, All relevant traditions show that this verse is the earliest Qur'anic reference to the problem of war as such. This is permission to fight physically in self defense. The principle of war in self defense and only self defense was revealed a year later in surah 2:190-193.] See also [4.91] and [60.8].
[33.14] And if an entry were made upon them from the outlying parts of it, then they were asked to wage war, they would certainly have done it, and they would not have stayed in it but a little while.
These verses are presented here for your convenience from; Univ. of Michigan website on the Qur'an. URL = http://www.hti.umich.edu/k/koran/
[33.50 ] O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses out of those whom Allah has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her-- specially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and Allah is Forgiving, Merciful.
[37.98] And they desired a war against him, but We brought them low.
[47.4] "Now when you meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens." [1954 Mentor books]
[48.17] There is no harm in the blind, nor is there any harm in the lame, nor is there any harm in the sick (if they do not go forth); and whoever obeys Allah and His Apostle, He will cause him to enter gardens beneath which rivers flow, and whoever turns back, He will punish him with a painful punishment.
It becomes obvious that the verses that mention hating and fighting with others are not limited to the Qur'an and the ones that are in the Qur'an are, for the most part, cultural traditions of some 1400 years ago. There are many fighting and killing verses in the Old Testament which are also part of the culture and background of the times. I believe that in Islam as well as in Judaism and Christianity, most persons realize to some extent that such verses are historical background and are parts of the old culture that are not to be followed literally today.
The following 4 verses are from the Univ. of Michigan website)
[60.1] "O you who believe! do not take My enemy and your enemy for friends: would you offer them love while they deny what has come to you of the truth, driving out the Apostle and yourselves because you believe in Allah, your Lord? If you go forth struggling hard in My path and seeking My pleasure, would you manifest love to them? And I know what you conceal and what you manifest; and whoever of you does this, he indeed has gone astray from the straight path." (from Univ. of Mich.)
[60.7] It may be that Allah will bring about friendship between you and those whom you hold to be your enemies among them; and Allah is Powerful; and Allah is Forgiving, Merciful.
[60.8] Allah does not forbid you respecting those who have not made war against you on account of (your) religion, and have not driven you forth from your homes, that you show them kindness and deal with them justly; surely Allah loves the doers of justice.
[60.8] From Asad: As such of the unbelievers as do not fight against you on account of your faith, and neither drive you forth from your homelands, God does not forbid you to show them kindness and to behave towards them with full equity...
[60.9] Allah only forbids you respecting those who made war upon you on account of (your) religion, and drove you forth from your homes and backed up (others) in your expulsion, that you make friends with them, and whoever makes friends with them, these are the unjust.
Asad describes the 60th surah as follows. This surah..."is in its entirity devoted to the problem of the believers' relations with unbelievers." This surah has "... a definite bearing on how believers of all times should behave." In a footnote (#3) he wrote: As is shown in verses 7-9, this prohibition of taking unbelievers as friends relates only to such of them as are actively hostile towards the believers."
Concerning excessive details describing how one should follow a particular law, Asad, in footnote 55 for surah 2:71 wrote: "Its lesson is that one should not pursue one's (legal) inquiries in such a way as to make laws more conplicated...". If one examines the detail in Leviticus 1 - 4 on making offerings, there is excessive detail. My guess is that in Madinah, the three Jewish tribes who were there at the time of The Prophet, exagerrated the details even more. See note 66 for 2:83 and note 69 for surah 2:84 which describes the three tribes.
Seyyed Hossein Nasr, in his book The Heart of Islam discussed verses in Qur'an related to peacemaking in pages 215-219 and 239-244. He similarly discussed the topic of justice in pages 248-255.
THE NEXT FIVE VERSES RELATE TO MARTYRDOM - M
[3.110] You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah; and if the followers of the Book had believed it would have been better for them; of them (some) are believers and most of them are transgressors.
[3.157] And if you are slain in the way of Allah or you die, certainly forgiveness from Allah and mercy is better than what they amass.
[3.158] And if indeed you die or you are slain, certainly to Allah shall you be gathered together.
[3.169] And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance from their Lord;
[47.4] So when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners, and afterwards either set them free as a favor or let them ransom (themselves) until the war terminates. That (shall be so); and if Allah had pleased He would certainly have exacted what is due from them, but that He may try some of you by means of others; and (as for) those who are slain in the way of Allah, He will by no means allow their deeds to perish.
Another check that I made on the Qur'an was to compare the number of places that other key words were used in the Holy Bible.
Samples of searches on negative words follow to help the reader comprehend how they relate to the cultural aspect and not to the essentials of a universal and eternal religious faith.
ON ENEMIES - N
[Acts 13:11] Paul made an enemy (a magician and false prophet) blind for a time
[Mark 12:36, Matt 22:44, Luke 20:43] Jesus quoting David who was inspired by the Holy Spirit ,".. till I make thine enemies a stool for thy feet."
[James 4:4] Do you not know that friendship with the world is enmity with God?
ON HATE - O
[I John 4:20] If anyone says "I love God ", and hates his brother, he is a liar, for he who does not love his brother. can not love God.."
Psalm 139, in some Bible translations, ask or suggest that God should or would kill those who hate, others replace the words "kill" and "hate" with "slay the wicked" (in verse 19).
Rev 2:22 & 23, God will we hard on and kill the immoral, who beguile His servants to eat food sacrificed to idols.
ON VIOLENCE - P
In the Old Testament, Exodus 8 and 9, Moses, with help from the Lord, caused plagues to come upon the Eqyptians to force the Pharaoh to let his people go. The Canaanites were fought over a period of several generations, despite the optimistic repoort of the book of Joshua. The Midianites were smitten by the tribe of Manasseh in Judges 6. Similarly in the New Testament, Matthew 10:34-35, Jesus said he came to bring a sword--to cause division. But this is not necessarily violence. It is difficult to find killing and battles in the New Testament because the life of Jesus and the plight of the apostles did not lead to much fighting except violence against Jesus and his apostles. However, the Crusades, the Inquisition and Pogrums are another story.
There are over 40 verses on stoning in the Bible, 14 of them in the New Testament. There are hadiths that relate to stoning. Information about Hadith and a list of Hadith are accessible by clicking on: "500 AHADITH", 1996.
Hadiths #340 and #341 in this listing mention stoning to death for adultry when proof is established. They are quoted below. A recent case of a single mother aged 31 that went throu the courts in Nigeria which has Muslim majority provinces in the northern part of the country. In the Denver Post of October 30, 2002, an article mentions that the Federal Court of Nigeria now forbids stoning as a result of Shariah (Muslim) Law. In my view this is an old custom, from an area of the Middle East, that still survives in some African countries. These ancient laws will eventually be changed as modernity comes to Third-World societies.
"[Hadith #340] Verily, Allah sent Muhammad (peace and blessings of Allah be upon him) with truth and He sent down the Book upon him and the verse of stoning was included in what was sent down to him. We recited it, retained in our memory and understood it. Allah's Messenger (peace and blessings of Allah be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and after him, we also awarded the punishment of stoning to death. I am afraid that, with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning to death in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning to death is a duty laid down in Allah's Book for married men and women who commit adultery when proof is established. (Muslim). (The Penal Law of Islam by Muhammad Iqbal Siddiqi)."
"[Hadith #341] Abdullah b. Umar reported that a Jew and a Jewess were brought to Allah's Messenger (peace and blessings of Allah be upon him) who had committed adultery. Allah's Messenger (peace and blessings of Allah be upon him) came to the Jews and said: What do you find in Torah for one who commits adultery? They said: We darken their faces and make them ride on the donkey with their faces turned to the opposite direction (and their backs touching each other) and then they are taken round (the city). He said: Bring the Torah if you are truthful. They brought it and recited it until when they came to the verse pertaining to stoning, the person who was reading placed his hand on the verse pertaining to stoning, and read (only that which was) between his hands and what was subsequent to that. Abdullah b. Salam who was at that time with the Messenger of Allah (peace and blessings of Allah be upon him) said: Command him (the reciter) to lift his hand. He lifted his hand and there was, underneath that, the verse pertaining to stoning. Allah's Messenger (peace and blessings of Allah be upon him) pronounced judgement about both of them and they were stoned. Abdullah b. Umar said: I was one of those who stoned them, and I saw him (the Jew) protecting her (the Jewess with his body). (Muslim). (The Penal Law of Islam by Muhammad Iqbal Siddiqi)."
ON GOD'S GRACE:
In the Qur'an, the word grace is mentioned 71 verses. In the New Testament it appears in about 110 verses.
OTHER RELEVANT VERSES FROM THE QUR'AN - R
A web site that is easy to use and has the Qur'an and a concordance is that of the University of Michigan.
[2.120] Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: "The Guidance of God,-that is the (only) Guidance." Wert thou to follow their desires after the knowledge which hath reached thee, then wouldst thou find neither Protector nor helper against God.
[Yusuf Ali's Translation from http://www.umr.edu/~msaumr/topics/ (Muslim Student Assoc. at the Univ. of Missouri at Rolla.)]
[2.120] "And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah's guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper." from; Univ. of Michigan website on the Qur'an. URL = http://www.hti.umich.edu/k/koran/
[2.213] (All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path.
[2.222] And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves.
[2.227] And if they have resolved on a divorce, then Allah is surely Hearing, Knowing.
These verses are presented here for your convenience from; Univ. of Michigan website on the Qur'an. URL = http://www.hti.umich.edu/k/koran/
[2.228 ] And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise.
[2.229] Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits of Allah these it is that are the unjust.
NOTE: Leila Ahmed on page 63 quotes 2:229 as entirely different from the foregoing. She wrote: "Wives have rights corresponding to those which husbands have, in equitable reciprocity."
[2.230] So if he divorces her she shall not be lawful to him afterwards until she marries another husband; then if he divorces her there is no blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah, and these are the limits of Allah which He makes clear for a people who know.
[2.231] And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah's communications for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things.
[2.232] And when you have divorced women and they have ended-- their term (of waiting), then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner; with this is admonished he among you who believes in Allah and the last day, this is more profitable and purer for you; and Allah knows while you do not know.
[2.235] And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; Allah knows that you win mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing.
[2.236] There is no blame on you if you divorce women when you have not touched them or appointed for them a portion, and make provision for them, the wealthy according to his means and the straitened in circumstances according to his means, a provision according to usage; (this is) a duty on the doers of good (to others).
[2.241] And for the divorced women (too) provision (must be made) according to usage; (this is) a duty on those who guard (against evil).
These verses are presented here for your convenience from; Univ. of Michigan website on the Qur'an. URL = http://www.hti.umich.edu/k/koran/
[3.104] And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful.
[3.110] "You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah; and if the followers of the Book had believed it would have been better for them; of them (some) are believers and most of them are transgressors. "[Univ. of Michigan website on the Qur'an. URL = http://www.hti.umich.edu/k/koran/]. Asad translates the first part of that verse as follows. "YOU ARE indeed the best community that has ever been brought forth for (the good of) mankind: you enjoin the doing of what is right and forbid the doing of what is wrong, and you believe in God." In a foot note Asad says that this promise to the followers of the Qur'an is conditional upon their being , or remaining a community of people who "enjoin the doing of what is right and forbid the doing of what is wrong, and (truly) believe in God" and as history has shown -- this promise is bound to lapse whenever the Muslims fail to live up to their faith.
[5.51] "O you who believe! Take not the Jews and the Christians as "Auliya'" (friends, protectors, helpers), They are but Auliya' of each other. And if any amongst you takes them (as Auliya'), then surely he is one of them. Verily, Allah guides not those people who are the Zalimun (polytheists and wrong-doers and unjust)." [from The Noble Koran, King Fahd Complex, K.S.A..
[5.51] "O ye who believe! Take not the Jews and Christians for friends. They are friends one to another. He among you who taketh one of them for friends is (one) of them." [1954 Mentor books]
[5.51] "O you who believe! do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people." from; [Univ. of Michigan website on the Qur'an. URL = http://www.hti.umich.edu/k/koran/].
The foregoing three verses come from different translations to point out that translations from the Arabic into English are not all the same. The translation of the Arabic word "Auliya" might be closer to "allies (singular wali)" "helper", "protector", "one of our own followers of faith" rather than to "friend". Muhammad Asad mentions in his translation of the Qur'an, in his related and linked footnotes, that if one adopts the way of life of nonbelievers in the hope of being honored, or accepted as equals with them, it will conflict with the moral principles of the true faith, and lead to abandonment of its principles and loss of an Islamic moral identity. (Footnote 154 for verse 4:139)
It appears to me that Asad does not distinguish between the universal values of the three Abramic faiths and those values from pre-Christian times which have are found in the Old Testament and the Qur'an; mainly values associated with very rural, tribal, and patriarchal ways of life in an agrarian and grazing culture.
I believe that the intent of verse [5.51] in today's world might be preserved if we say: "Do not put your trust in narrow-minded people who claim to be Chosen by God to lead the world." This interpretation relates to Section T above: "ON EXCLUSIVISM AND CLOSED MINDS".
I would add in this case another consideration. The variety of Jewish and Christian approaches to faith have increased considerably since the seventh century, especially after the Protestant Reformation. Thus, it is necessary to consider that in these two verses, the words - Jews and Christians - might not apply to all Christian and Jewish denominations today.
[5.64] And the Jews say: The hand of Allah is tied up! Their hands shall be shackled and they shall be cursed for what they say. Nay, both His hands are spread out, He expends as He pleases; and what has been revealed to you from your Lord will certainly make many of them increase in inordinacy and unbelief; and We have put enmity and hatred among them till the day of resurrection; whenever they kindle a fire for war Allah puts it out, and they strive to make mischief in the land; and Allah does not love the mischief-makers. [Univ. of Michigan website on the Qur'an. URL = http://www.hti.umich.edu/k/koran/]. Bold type added by Notess.
This verse is one example of why it is necessary to understand the context of the times, as I earlier on this web page. For example, page xiv in the Qur'an, a translation published by Mentor Books in 1954, states that Ibn Khaldun, a famous Islamic scholar a few centuries ago, stated that the Prophet, when fleeing a plot to murder him, in Mecca, received the first revelation ordering him to make war upon his persecutors, "until persecution is no more and religion is for Allah only." (8.39). At other times, the Prophet was fighting against other Muslim idolators, Jewish tribes, Christians, or other "nonbelievers", and this also might have led to the terms enmity and hatred in verse 5.64.
[5.68] If only the People of the Book had believed and been righteous, We should indeed have blotted out their iniquities and admitted them to gardens of bliss. [Yusuf Ali's Translation from http://www.umr.edu/~msaumr/topics/ (Muslim Student Assoc. at the Univ. of Missouri at Rolla.)]
[5.78] "THOSE of the children of Israel who were bent on denying the truth have (already) been cursed by the tongue of David and by Jesus, son of Mary: this, because they rebelled (against God) and persisted in transgressing the bounds of what is right. They would not prevent one another from doing whatever hateful things they did:....". From Asad. Footnotes: Psalms xxviii, (5) (21-22, 31-33??), and passim; Also Mathew xii, 34 and xxiii, 33-35.
[5.82] Certainly you will find the most violent of people in enmity for those who believe (in Allah to be) the Jews and those who are polytheists, and you will certainly find the nearest in friendship to those who believe (in Allah to be) those who say: We are Christians; this is because there are priests and monks among them and because they do not behave proudly. [Univ. of Michigan website on the Qur'an. URL = http://www.hti.umich.edu/k/koran/].
I have found two books either written or translated by Jamaal Zarabozo about approaching the Qur'an and religious extremism to be quite useful. See details in the Bibliography.
CONCLUSIONS - S
In conclusion, I believe that in postmodern times, of great diversity in ethnicity and cultures, many of the religions include the Golden Rule - "Do unto others as you would have them do unto you." Both Muslims and Christians have been called to love their neighbors who are different. The Power of Brotherly Love will win out in the end, but when young children are brainwashed to hate others with different beliefs and to dream of a good life in heaven, and to subjugate and exploit those who are of female gender and confused gender, there can be no peace.
We have to educate the children and reeducate the adults, who have been brainwashed, to place their faith in science, in those domains where science and reason reign, and in a loving, caring and nurturing the internalized God, where God's domain reigns. Freedom in such a setting can make democracy work and over time, hatred, fear, killing and religious wars will be reduced considerably.
For related information in greater depth, see the following.
"HADITH A RE-EVALUATION" By Kassim Ahmad; Translated from the Malay original by Syed Akbar Ali; 1997.
Introduction to Muslims and Islam.
Understanding Forces Confronted by Muslim Youth
© Copyright: by Charles Notess, 2004-08. "Fair use" encouraged.