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Friday, 22 February 2013

The Miraculous Quran (part 4 )

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The Miraculous Quran (part 4): Various Aspects of the Law: Description: The comprehensiveness, completeness, balance and practicality of the law itself. By Jamaal al-Din Zarabozo (© 2007 IslamReligion.com) Published on 02 Apr 2007 - Last modified on 19 Feb 2008 Viewed: 7975 (daily average: 9) - Rating: 4 out of 5 - Rated by: 4 Printed: 553 - Emailed: 2 - Commented on: 0 Category: Articles > Evidence Islam is Truth > The Authenticity and Preservation of the Holy Quran Category: Articles > The Holy Quran > The Authenticity and Preservation of the Holy Quran I noticed almost immediately that the Quranic teachings are very comprehensive, complete, balanced and practical. For the sake of brevity, I will not go into this aspect in any detail but it was something that impressed me quite a bit. The range and flexibility of the laws of the Quran are impressive. It was clear to me that this book was not revealed just for a people at a specific time but was meant for people of very different times and places. The Quran is very comprehensive in that it touches upon and gives clear guidance concerning such diverse issues as ritual acts of worship, business transactions, marriage, divorce, the laws of warfare and so on. There is a definite balance that one feels when one reads the Quran. A human’s spiritual and mundane needs are met simultaneously in the same passage. Even the most detailed passages concerning law still contain admonition, remembrance of Allah and exhortation to behave in the best manner possible. The scope of the Quranic teachings is not just for the individual himself. It is not the case that Allah has given him some kind of spiritual guidance to, perhaps, only guide his morals and character. Instead, Allah has also revealed a law that is meant for society as a whole. Humans do not have to grope about trying to decide what is best for the community at large. It has been given by Allah to guide mankind to the best way of life. It covers the individual’s personal practice and piety as well as his relationship with his parents, spouse, children, neighbors, community and humanity as a whole. All of this with a proper balance and within the overall framework of making one’s life a true and complete form of worship of God alone. There is clearly one only goal for humans—the worship of God—and all of the deeds of this worldly life fall within the scope of that goal. There is no schizophrenia in a person’s life. He is not trying to please God and Caesar at the same time or even at different times. He does not even need to resort to chasing after vain desires and compromise his ethics to live a rewarding life in this world. He simply needs to live his life in this world in a wholesome manner under the shade of the comprehensive guidance of the Quran. One Particular Aspect of Islamic Law: Its Practicality The practicality of Islamic Law is one particular aspect that truly impressed me at that time, coming, again, from my Christian background. It is a great blessing that in Islam one finds detailed teachings that result in their desired goals while, at the same time, being extremely practical and consistent with human nature. The lack of such teachings is one of the greatest dilemmas faced by Christianity. For example, with respect to societal cohesion and interaction, the greatest teachings found in the New Testament are what are known as “the hard sayings” of Jesus. They are as follows: “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect” (Matthew 5:38-48). Christian scholars themselves are perplexed. How are such obviously impossible or impractical teachings to be applied? Just one example of a discussion of these words will suffice to show how perplexing they are to those who staunchly believe in them: [For interpreting these words, t]he model proposed by Joachim Jeremias is simple, representative, and of continuing influence. According to this model, the Sermon usually is seen in one of three ways: (1) as a perfectionist code, fully in line with the legalism of rabbinic Judaism; (2) as an impossible ideal, meant to drive the believer first to desperation, and then to trust in God's mercy; or (3) as an ‘interim ethic’ meant for what was expected to be a brief period of waiting in the end time, and which is now obsolete. Jeremias adds his own fourth thesis: The Sermon is an indicative depiction of incipient life in the kingdom of God, which presupposes as its condition of possibility the experience of conversion. More complex or comprehensive schematizations have been offered, but most major interpreters can be understood in relation to the options posed by Jeremias.[1] In Islam, there are no such dilemmas. The teachings are easy, flexible, practical and completely suited to everyday life, even for a new Muslim living in a completely non-Islamic environment, such as I was. The famed author James A. Michener also noted and appreciated this aspect of Islam. In one of the earliest writings that I had read about Islam, entitled “Islam—the Misunderstood Religion,” Michener wrote, The Koran is remarkably down-to-earth in its discussion of the good life. In one memorable passage it directs: ‘When ye deal with each other in transactions involving future obligations reduce them to writing… and get two witnesses…’ It is this combination of dedication to one God, plus practical instruction, that makes the Koran unique.[2] Footnotes: [1] Lisa Sowle Cahill, Love Your Enemies: Discipleship, Pacifism, and Just War Theory (Minneapolis, MN: Fortress Press, 1994), p. 27. [2] Quoted in Islam—The First and Final Religion (Karachi, Pakistan: Begum Aisha Bawany Waqf, 1978), pp. 86-87.

The Pleasures of Paradise (part 1 of 2)

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The Pleasures of Paradise (part 1 of 2) A featured article In the top 20 of viewed articles Description: The first of a two-part article defining the fundamental differences between Paradise and the life of this world. Part 1: The absence of those things which cause grief, pain and suffering in this life. By M. Abdulsalam (© 2006 IslamReligion.com) Published on 16 Jan 2006 - Last modified on 19 Feb 2008 Viewed: 59513 (daily average: 45) - Rating: 4.3 out of 5 - Rated by: 103 Printed: 1707 - Emailed: 178 - Commented on: 9 Category: Articles > The Hereafter > Paradise Category: Articles > The Benefits of Islam > The Door to Eternal Paradise The reality of Paradise is something which people will never be able to understand until they actually enter it, but God has shown us glimpses of it in the Quran. He has described it as a place essentially different to the life of this world, both in the very nature and purpose of life, as well as the types of delights which people will enjoy therein. The Quran tells people about Paradise, which God offers to them, describes its great blessings, and proclaims its beauties to everyone. It informs people that Paradise is one of two ways of life prepared for them in the afterworld, and that every good thing will be theirs in Paradise to a degree that surpasses our present ability to imagine. It also shows that Paradise is a place where all blessings have been created perfectly and where people will be offered everything their souls and hearts will desire, and that people will be far removed from want and need, anxiety or sadness, sorrow and regret. Every kind of beauty and blessing exists in Paradise and will be revealed with a perfection never seen or known before. God has prepared such blessings there as a gift, and these will be offered only to people with whom He is pleased. But what is the nature of these delights in Paradise, and how will it be different from the delights of this world? We will try to highlight a few of these differences. Pure delight without pain and suffering While people in this world experience some delight, they also face much toil and suffering. If one was to scrutinize the life which they live, they will find that the amount of hardship they face is much more than the ease and comfort. As for the life of the Hereafter, there will be no hardship nor suffering in it, and people will live therein in pure joy and delight. All the causes of sorrow, pain and suffering which people experience in this life will be absent in the Hereafter. Let’s take a look at some of these causes. Wealth When one thinks of success in this life, they usually conjure the image of big houses, fine jewelry and clothing, and expensive cars; financial stability is seen to be the key to a happy life. To most people, success is inseparably related to wealth, even though this is the furthest from the truth. How many times have we seen the wealthiest of people living such miserable lives, that it sometimes even leads them to commit suicide! Wealth is something which humans in their very nature desire at any cost, and this desire has been created for a great and wise purpose. When this desire is not satiated, it causes some extent of grief in a person. For this reason, God has promised the inhabitants of Paradise that they will have all that they imagined as far as wealth and belongings are concerned, both for those who were extremely poor, experiencing even hunger and thirst, to those well-to-do but who desired even more. God gives us a glimpse of this when he says: “... there will be there all that the souls could desire, all that the eyes could delight in …” (Quran 43:71) “Eat and drink at ease for that which you have sent forth (good deeds) in days past!” (Quran 69:24) “… They will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade. They will recline therein on raised thrones. How good [is] the recompense! How beautiful a couch [is there] to recline on!” (Quran 18:31) Disease and Death Another cause of pain and suffering in this life is the death of a loved one or disease, which are both non-existent in Paradise. None will feel any sickness or pain in Paradise. The Prophet Muhammad, may God praise him, said about the people of Paradise: “They will never fall ill, blow their noses or spit.” (Saheeh Al-Bukhari) None will die in Paradise. All shall live eternally enjoying the pleasures therein. The Prophet Muhammad said that a caller will call out in Paradise when people enter it: “Indeed may you be healthy and never be sick again, may you live and never die again, may you be young and never grow feeble again, may you enjoy, and never feel sorrow and regret again.” (Saheeh Muslim) Social Relationships As for the remorse felt due to a rift in personal relationships, people will never hear any evil or hurting comments or speech in Paradise. They will only hear good words and words of peace. God says: “They will not hear therein ill speech or commission of sin. But only the saying of: Peace! Peace!” (Quran 56:25-26) There will be no enmity between people nor ill-feelings: “And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world)…” (Quran 7:43) The Prophet said: “There will be no hatred or resentment among them, their hearts will be as one, and they will glorify God, morning and evening.” (Saheeh Al-Bukhari) People will have the best of companions in the Hereafter, who were also the best people in the world: “And whoever obeys God and the Messenger – those will be with the ones upon whom God has bestowed favor – of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions!” (Quran 4:69) The hearts of the people of Paradise will be pure, their speech will be good, their deeds righteous. There will be no hurtful, upsetting, offensive or provocative talk there, for Paradise is free of all worthless words and deeds. If we were to discuss all the causes for anguish in this life, we would surely find its absence or opposite to be true in Paradise.

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