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quranisgreat · 3 years ago

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on post-Friday prayer time

Today is Friday, so I would like to write about Fthe riday prayer in Quran - a topic that came to my mind while jogging today. Friday is one of the two days which were mentioned in our holy book (The other one is Saturday). And it is the only special day for Muslims. If Jews have Saturdays according to Quran, it is Fridays that Muslims need to pay special attention to. For Allah says in Cumua 9:

"O you who have believed, when [the adhān] is called for the prayer on the day of Jumuʿah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew." Saheeh

In the Islamic world, this ayet has been routinized as "The Friday Prayer" with all its beautiful practices, procedures and patterns. That much is clear to all Muslims.

When we delve deeper into the ayet however, we see several interesting details that are probably unclear to many Muslims. First of all, going to Friday prayers is contrasted with engaging with trade. This is a common theme that we know from Jews' relationship to their sabbat. In many ayets in Quran such as Araf 163, we read how Jews did not respect their sabbat:

"And ask them about the town that was by the sea - when they transgressed in [the matter of] the sabbath - when their fish came to them openly on their sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient." Saheeh

The result of their disobedience was catastrophic for them, but that is another story.

The contrast between following Allah's orders and Jews' behavior is also visible in Cumua. In this relatively short sure of 11 ayets in total, Allah mentions in the 5th and 6th ayets the following:

"The example of those who were entrusted with the Torah and then did not take it on is like that of a donkey who carries volumes [of books]. Wretched is the example of the people who deny the signs of Allah. And Allah does not guide the wrongdoing people. Say, "O you who are Jews, if you claim that you are allies of Allah, excluding the [other] people, then wish for death, if you should be truthful."" Saheeh

Allah wants the followers of Hz. Muhammed not to be like Jews who did not follow Allah's sabbat and were occupied with other things than Allah's orders. Like any believer, Allah wants us to be in a position to desire death as we have nothing to lose if we have followed Allah's orders.

What follows Cumua 9 is even more interesting. Allah says in the 10th and 11th ayets the following:

"And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed. But [on one occasion] when they saw a transaction or a diversion, [O Muḥammad], they rushed to it and left you standing. Say, "What is with Allah is better than diversion and than a transaction, and Allah is the best of providers."" Saheeh

That is, believers are not only allowed to engage in trade or be occupied with their errands bringing them benefit after the Friday prayers, but they are actively called on to do so.

Now, this is considered as a possibility, advice, or suggestion by most of the Muslims. What is stated in the ayet is, however, an order and an obligation. If we follow this line of reading, believers HAVE TO "disperse within the land and seek from the bounty of Allah". A believing man cannot really return home and rest after the Friday prayer; he has to be occupied with seeking from "the bounty of Allah". This is a very interesting interpretation that most Muslims ignore. For any good Muslim who tries to live by Quran and does not want to risk cennet, it is best to keep the post-Friday prayer time to occupation or trade.

What I understand from this ayet is: Allah not only says that we need to perform the Friday prayer on Fridays after ezan, he also wants us to spend our post-prayer time in a special way, which most Muslims miss.

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quranisgreat · 4 years ago

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on learning from architectural artifacts

In Quran, Allah states in many ayets that he has left architectural artifacts as ibret -- as lessons from which humans are to learn. It is not only the towns such as the Lut’s that was destroyed because of his ümmet’s disobedience, Allah also says that he has left Noah’s ark and Pharaoh’s dead body as ibrets. Ayets are very clear that these artifacts are real in the sense that tangible objects are real, so they are not (only) intangible divine realities.

In Hicr 75-77 Allah reveals why he left the remains Lut’s town clearly:

Indeed in that are signs for those who discern. ��

And indeed, they [i.e., those cities] are [situated] on an established road.

Indeed in that is a sign for the believers.

Saheeh International

Similarly, Neml 51-52 recalls what happened to Semud’s town

Then look how was the outcome of their plan - that We destroyed them and their people, all.

So those are their houses, desolate because of the wrong they had done. Indeed in that is a sign for people who know.

Sahih

As in the case of Lut’s town, these houses must be somewhere on Earth. “[T]hose are their houses” is a clear demonstration of the houses to the human eye.

This issue of demonstration is not confined to the towns and houses. From Kamer 10-15, we learn that Noah’s ark is also left as a sign to the posterity, showing the stubbornness of the disobedient:

Then We opened the gates of the heaven with rain pouring down

And caused the earth to burst with springs, and the waters met for a matter already predestined.

And We carried him on a [construction of] planks and nails,

Sailing under Our observation as reward for he who had been denied.

And We left it as a sign, so is there any who will remember?

Sahih

In addition to Noah’s ark, Pharaoh’s body is also an ibret for mankind. Yunus 92 says:

So today We will save you in body1 that you may be to those who succeed you a sign. And indeed, many among the people, of Our signs, are heedless.

Sahih

So, Allah is very clear about these worldly objects. But where are they? Where is Lut’s town, where is the Noah’s arch and Firavun’s body?

Lut’s town is said to be between today’s Israel and Jordan, close to the Lut Lake. No strong evidence is provided though. We cannot know for 100% if Lut and his ümmet really lived there. It is not a town like Göteborg or Rennes, where we all agree where they are located, let alone the question of their reality.

In contrast to Lut’s unexternalized town, Quran points to the mountain of Cudi in Hud 44 with regard to the arch:

And it was said, "O earth, swallow your water, and O sky, withhold [your rain]." And the water subsided, and the matter was accomplished, and it [i.e., the ship] came to rest on the [mountain of] Jūdiyy. And it was said, "Away with the wrongdoing people."

Sahih

There is a mountain with the same name in Şırnak, Turkey, 15 kilometers removed from the Turkish-Iraqi border. However, no arch has been found in the mountain yet. There are speculations that the arch is or has been found in Mount Ararat. Again, no convincing evidence has been found as to its whereabouts.

There are several claims as to where Pharaoh’s body is (Some say, the body is in the British Museum); however, there is no agreement about the truthfulness of these claims. Again, these are speculations.

Allah says, they are on Earth and that He’ll keep them as ibret on Earth. However, in the mundane world we live, we cannot know for sure where they are. How come?

One possible answer is that not everyone can see/perceive them. In Hijr 75, after telling the story of Lut, Quran says,

Indeed in that are signs for those who discern. Saheeh International

This ayet limits the process of perception linguistically. The signs are for those who discern. The translations of Pickthall and Yusuf Ali are even clearer on this limitation:

Lo! therein verily are portents for those who read the signs. Pickthall

Behold! in this are Signs for those who by tokens do understand. Yusuf Ali

The signs are for those who can read the signs or who can understand them. That is why we do not know where these signs are.

The same linguistic limitation is found in other ayets, where the common man does not have direct access. In Bakara 65-66, Quran says,

And you had already known about those who transgressed among you concerning the sabbath, and We said to them, "Be apes, despised."

And We made it a deterrent punishment for those who were present and those who succeeded [them] and a lesson for those who fear Allah. Saheeh International

The ones who did not follow the sabbath rules became apes. And yet, this is a lesson “for those who fear Allah,” not for others. Accordingly, on the believers will see this lesson/sign.

Possibly. And this is a very important possibly. We cannot be completely sure of this. What Allah says is true and real, so they must be somewhere out there. It might be a good endeavor for a good Muslim to try to find out where these artifacts are. It would be both a way of following Allah’s orders and showing others how Allah is right in a world where people turn more and more away from Allah’s word.

What I understand from Quran: Allah says that he has left many artifacts as ibret; however, on the side of humans, there is no agreement as to where these artifacts are. The reason could be that only some people can perceive these realities.

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quranisgreat · 4 years ago

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on (the similarities) between the Islamic and Jewish diet and their (different) backgrounds

Both Islam and Judaism are known for their inflexible dietary requirements. We all know it: in both belief systems, swine is considered impure, thus haram or treif. But there is more to the dietary requirements than swine. I explained previously what Quran considers helal food. What Jews, on the other hand, are not allowed to eat are revealed in the first sentence of Enam 146:

And to those who are Jews We prohibited every animal of uncloven hoof; and of the cattle and the sheep We prohibited to them their fat, except what adheres to their backs or the entrails or what is joined with bone.

Saheeh International

Jews are not allowed to eat animals that (1) do not have split hooves and (2) the fat of the cattle and the sheep except the fat on the back of these animals or in the bone.

(Of course, present-day Jews consider many other foods as treif. However, these restrictions are not based on what Quran says. As this book takes Quran as the only authentic source of divine reality, I do not take other sources of information in consideration. To Quran [and me], the present-day kosher rules are irrelevant other than what is stated in Quran).

In Quran, Allah not only lists these restrictions, he also gives hints about why he revealed these diverging dietary restrictions to Muslims and Jews. This background information is what most people who point out the similarities between the Islamic and Judaic diet tend to miss. It is an important distinction that has implications for Muslims in fashioning their lifestyles.

For Allah, there are pure and impure foods on Earth. What Allah lists as helal is pure food. Swine, by contrast, is impure as Enam 145 reveals:

Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure - or it be [that slaughtered in] disobedience, dedicated to other than Allah.1 But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], then indeed, your Lord is Forgiving and Merciful.

Sahih

There is no information why some foods are considered inherently pure and why swine is inherently impure (just like why Adam should not approach that specific tree in cennet, but this is a topic for another post), but Allah is very clear about this difference and His expectations regarding his decrees.

Now, significantly, while Allah allows and demands Muslims to eat pure food and abstain from impure food, He wants Jews to abstain from pure and clean foods in their diet. Bakara 168 illustrates my first statement:

O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

Sahih

In Maide 4, Allah gives even more information about the helal food for Muslims:

They ask you, [O Muḥammad], what has been made lawful for them. Say, "Lawful for you are [all] good foods and [game caught by] what you have trained of hunting animals1 which you train as Allah has taught you. So eat of what they catch for you, and mention the name of Allah upon it, and fear Allah." Indeed, Allah is swift in account.

Sahih

What is interesting in this ayet is the equivocation of helal with "good," "clean" or "pure." There is a natural symmetry here: what is inherently pure is helal for Muslims, and what is not allowed is inherently impure. And Allah wants us to eat what is inherently pure. In doing so, Allah wants us to obey the nature of the world as he created it and as he sees it. He seems to be saying, “This is the divine order of the things; follow this order and you’ll be fine.”

This equation between pure and helal does not resonate with Jews in Quran. Interestingly, Jews are forbidden to eat some of the inherently pure foods. Unlike the impure status of swine, Allah is not silent about this. Significantly, this prohibition is the result of a punishment because Jews averted from Allah's path. In Nisa 160-161, Allah says,

For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their averting from the way of Allah many [people], And [for] their taking of usury while they had been forbidden from it, and their consuming of the people’s wealth unjustly. And We have prepared for the disbelievers among them a painful punishment. Saheeh International

Jews averted from Allah’s path, took usury and dealt with people’s wealth unfairly; as a result, they are not allowed to eat inherently “good foods” that they were used to able to. The second sentence of Enam 146 repeats this punishment:

[By] that We repaid them for their transgression. And indeed, We are truthful. Sahih

As we can see, Allah is very clear about the reasons for this prohibition. As in every other externalization in Quran, this externalization also shows a direction to Muslims. That is, this story in Quran is a warning to Muslims; it is a way of saying “Do not avert from Allah’s path” as Jews did. This does not only apply to interest rates or “consuming of the people’s wealth unjustly.“ Not even the Jewish disobedience as illustrated in many ayets in Quran is the problem here. Allah wants Muslims (submitters to Allah in the way Quran outlines) follow his path vigorously.

This warning effect becomes more meaningful when we consider the Jewish history told in Quran. Apparently, Jews were once in a similar position to Muslims before, living in natural symmetry. In Casiye 16-17, Allah says:

And We did certainly give the Children of Israel the Scripture and judgement1 and prophethood, and We provided them with good things and preferred them over the worlds. And We gave them clear proofs of the matter [of religion]. And they did not differ except after knowledge had come to them - out of jealous animosity between themselves. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ. Sahih

That is, Quran reveals that once Allah considered Jews positively and provided them with "good things". I understand this as Jews were allowed to consume what is inherently pure. Jews were even “preferred ... over the worlds;” they were the chosen nation. And yet, they diverged from Allah’s path. Quran is full of stories of Moses trying to bring his nation to follow Allah’s revelations, but they refuse.

In this ayet, Allah reveals they not only differed “after knowledge had come to them,” but they differed over religion “out of jealous animosity between themselves.” Having left Allah’s path, they started envying their brothers and sisters probably. As a result, Allah punished Jews and changed the dietary rules for them: some pure foods are no more acceptable for them.

This contrast between Jews and Muslims in Quran confirms the general feeling that it is too late for Jews; the train has gone. Once a selected nation, Jews proved to be unreliable, having broken their promises. However, behind this negative example lies essentially hope about Muslims -- that they will be different, that they will follow the path Allah outlined in Quran. In Ali İmran 110, Allah reveals this hope by saying,

You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient.

Saheeh International

The status of “the best nation” is strictly connected to a condition that is articulated in the following sentence: you are the best because you follow Allah’s path strictly. (In that sense, it is different from the once almost natural “superiority” of Jews? Find out). Allah does not only talk about the good Muslims at the time in this sentence, but reflects hope about posterity. He seems to be saying, Muslims are “the best nation” because they will follow Allah’s path without hesitation.

Most importantly, the praise to Muslims reveals that Allah considers as unencumbered with past. With Quran, Muslims start a clean page with all the possibilities and assets being in their hand. They are not born with a sin; they do not carry the burden of former sinners. Allah prepared everything necessary for a good start into sahih ümmethood. All we need to do is to embrace his revelations with our hearts, mind and of course behavior.

What I understand is: although both Islam and Judaism include dietary restrictions, Quran gives different backgrounds as to why these ümmets received these decrees: for Muslims, it is a clean opportunity; for Jews, it is a punishment. Lawful in Islam is what is natural in the divine order; lawful in Judaism is only a small part of what is natural in the divine order.

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quranisgreat · 4 years ago

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on believing in the lost Scriptures

On the one hand, Allah says (2:136):

Say, "We have believed in Allah and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and in what was given to Moses and Jesus and to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [submitting] to Him." Sahih

On the other hand, humanity does not have access to what was revealed to “Abraham, Ishmael, Isaac, Jacob, and the Descendants“ and we cannot be sure if the present Old and New Testaments are “what was given to Moses and Jesus“. Allah seems to demand us to believe in Scriptures that are simply not around.

And yet, this cannot be true. Allah, as the Alim and Basir, knows what mankind can access and read and the unavailability of (at least some of) the Scripture at the time of Muhammad and in the following generations. Is there a contradiction here? If not, how do we explain this?

One possible explanation is that these Scriptures are not lost at all. If nothing happens in the universe without Allah’s will and permission, His word cannot be lost. In fact, Allah makes a point of this in Hicr 9:

Indeed, it is We who sent down the message [i.e., the Qur’ān], and indeed, We will be its guardian.

Saheeh International

This statement can be taken not only for Quran, but also for the whole of the Scripture. For one thing, the part in brackets is not in the original Quran. Other translators offer the following translations which do not limit the “message” or “reminder” to Quran:

It is certainly We Who have revealed the Reminder, and it is certainly We Who will preserve it. Dr. Mustafa Khattab, the Clear Quran

Indeed, We—We alone—have bestowed the Reminder from on high, and We will most surely preserve it. Fadel Soliman, Bridges’ translation

Lo! We, even We, reveal the Reminder, and lo! We verily are its Guardian. Pickthall

We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption). Yusuf Ali

That is, Allah guards every single word he sends to mankind throughout history, preserving it from human-made changes. Allah’s message will always stay around. Notwithstanding questions regarding their authenticity, the Old and New Testament has similar ayets about Allah’s guarding his word. Moreover, considering the fact that we are decreed to believe in what was revealed to “Abraham, Ishmael, Isaac, Jacob, and the Descendants,” it is justified to believe that Allah makes sure people can access them. His Words are not hidden, that is.

And still, we do not have the manuscripts of “Abraham, Ishmael, Isaac, Jacob“ and we cannot be sure if the modern-day Old and New Testaments are genuinely what is sent to Moses and Jesus.

Here is my assumption:

What was revealed to Abraham, Ishmael, Isaac, Jacob and others are not around as separate manuscripts only in the way Kuran is. The revelations to these prophets are essentially ingrained in subsequent revelations to subsequent prophets. In each newly revealed book, Allah possibly embedded what he already revealed in the way he deemed necessary, keeping what is relevant for the contemporary mankind and leaving out some of His message depending on contemporary conditions.

I said “Here is my assumption” above, but this is not purely my assumption. Quran gives us hints about this possibility.As Allah says in Bakara 106:

We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah is over all things competent?

Sahih

That is, Allah refines and updates His message in each Scripture. For instance, as I wrote years ago, Christians fallaciously started to believe that Jesus was the son of God. With Quran, the most recent and updated book in order, we are reminded of his real status.

What Allah kept:

We know that there are several stories that are both in Bible and Quran, which tell similar stories such as the story of Abraham’s sacrifice. There are, of course, differences in their narrative and events, but the skeleton of the story is the same: upon remembering his promise to Allah, Abraham embarks on a journey to sacrifice his son. Allah sees this and accepts Abaraham’s submission, forgives his son to Abraham and sends a lamb to sacrifice instead (Saffat 100-113).

Repeated stories such as this one are one indicator of the fact that Allah has kept what is relevant for more than one ümmet in his books, but there are stronger indicators of this process of repetition. What is striking is, through ayets, Allah accepts this process of repetition in Quran as well. Allah openly says in several ayets in Quran that there are several revelations that are relevant for Muslims and previous ümmets at the same time.

While some verses are revealed to more than one prophet, making the message valid for more than one prophet, some of his decrees are revealed to all of his prophets and their nations. In what follows, I offer a list of what Allah says he has kept in more than one book.

Allah says in Ala 16-19 the following:

But you prefer the worldly life,

While the Hereafter is better and more enduring.

Indeed, this is in the former scriptures,

The scriptures of Abraham and Moses.

Sahih

In other words, Allah says that the afterlife is “better and more enduring“ as stated in “The scriptures of Abraham and Moses.” This is a basic information that Allah kept in three of the holy books.

Another kept idea is revealed in Nahl 36:

And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid ṭāghūt."1 And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed [i.e., travel] through the earth and observe how was the end of the deniers.

Saheeh International

Allah decreed every nation to worship only Himself through each and every prophet.

Sacrificing animals and fasting are also an obligation in all books and ümmets. Hac 34 states:

And for every [religious] community We have appointed a rite [of sacrifice]1 that they may mention the name of Allah over what He has provided for them of [sacrificial] animals. For your god is one God, so to Him submit. And, [O Muḥammad], give good tidings to the humble [before their Lord]

Saheeh

Rites of sacrifice might vary, but the issue of naming of Allah over the sacrificed animals stays.

Bakara 183 states:

O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous -

Saheeh International

In other words, Allah says that fasting was decreed to earlier ümmets through their books and messengers. This decree is relevant for all ümmets.

What Allah changed

Allah probably set new decrees, rules and examples for different ümmets. Interestingly, there are not many ayets on this. On the contrary, as Allah repeats in several ayets, (here: Azhab 62):

[This is] the established way of Allah with those who passed on before; and you will not find in the way of Allah any change.

Saheeh International

It is thus possible that Quran and the authentic versions of the previous revelations were pretty similar in their content. What is different is possibly that the requirements or Allah’s demands are easier to follow in Quran. As Allah repeats Kamer a few times (here 17):

And We have certainly made the Qur’ān easy for remembrance, so is there any who will remember?

Saheeh International

This makes all the more sense when we consider the fact that changes in the holy reminder can happen as punishment. In Nisa 160-161, Allah says,

For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their averting from the way of Allah many [people],

And [for] their taking of usury while they had been forbidden from it, and their consuming of the people's wealth unjustly. And We have prepared for the disbelievers among them a painful punishment.

Saheeh International

Allah changed the rules for Jews because of their behavior. Jews averted from Allah’s path took usury and dealt with people’s wealth unfairly; as a result, they are not allowed to eat inherently “good foods” that they were used to able to.

In Enam 146, Allah names the “good foods” that has been made unlawful:

Saheeh International

By contrast, unlike Jews, Good (or clean) food is lawful for Muslims (Maide 4):

Saheeh International

That is, in Allah’s eyes, Muslims are not a punished group, and Quran does not include ayets that were revealed as a result of Allah’s anger at Muslims’ disobedience. Rather, Quran reveals that Allah created a white page for Muslims and allowed the inherently good and clean food for them. That is, Quran is by no means a spiteful revelation (which is within the range of Allah’s revelations depending on people’s aversion), but full of hope. We can trust Allah that He will lead us to the right path if we follow His words; he is also hopeful about Muslims following his path. This becomes all the way more important when we consider the highly negative status of Jews in Quran.

I used the phrase “inherently good foods” above. Allah prohibited inherently good foods to Jews and allowed them to Muslims. What about pork and other haram food in Quran? Why are these considered unlawful for Muslims if Muslims start with a clean, hopeful page in Quran? The answer is, what is unlawful for Muslims is inherently impure, so Allah keeps Muslims clean through his decree. In Maide 4, Allah says:

Sahih

That is, swine is impure and thus unlawful for Muslims, not because Muslims are being punished through this decree. What looks like a limitation is actually a safety warning against impure animals. As I explained above, the case of Jews is different; they are not allowed to consume clean, pure, “good foods” because of their aversion.

Lastly, many prophets’ stories are retold in Quran. In their attempt to announce Allah’s revelations and lead them to His path, Allah’s prophets led long and eventful lives. It is highly probable that there were also some different rules and decrees for different ümmets or Allah revealed different obligations that was was revealed to Muslims. And yet, what he retells from their lives is the part that complements his Message in Quran and what is relevant for Muslims. In other words, it is possible that consuming “X” was forbidden for Noah’s ümmet and it is now lawful for Muslims. And yet, we are not told about the unlawfulness of “X” in Quran, but Noah’s exemplary submission to Allah. The reason is probably that this exemplary submission is relevant and important for Muslims, and not an old rule invalid for the Muslims such as the “X”. Quran includes only selected material from former books in order to fit and underscore Allah’s latest message.

What I understand is: In short, it is highly possible that Quran includes many ideas from what was revealed to “Abraham, Ishmael, Isaac, Jacob, and the Descendants“. So, through 2:136, Allah probably does not say “believe in the lost messages” but “believe in what these prophets have revealed and they are in Quran anyway”. Allah possibly says that he updates/refines His Word through every book in Quran. Kuran is probably the distillation of Allah’s ouvre of the scripture up to now. It has every important (from Allah’s point of view) message that has been in other prophets’ revelations. What is left out is for our good.

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quranisgreat · 4 years ago

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on discussing and debating Quran

Yesterday, in my post on “foregrounding,” I articulated an imaginary possibility. I wrote, “We could talk and discuss about specific ayets as part of a symposium, and it is possible that our interpretations overlap. We might interpret some ayets even almost unequivocally similarly.” I imagined a round table discussion where 4 or 5 scholars come together and discuss the meaning of some specific ayets -- as usual -- with an FAQ round at the end. I imagined questions from Islamophobes, believers but doubters, hadith people, even from a Catholic.

After sleeping over this idea, I realized that from a Quranic point of view, this is actually not what is expected of us.

It is true that Quran is a broad book, setting general rules for mankind, but it is also true that Quran sets very detailed and minute rules for believers to follow. Not discussing or debating Quran with people as academics do is one of them. As Quran is certainly real, absolutely true, there cannot be really any communal dispute, discussion or debate about it.

When we read Quran, we see that the main legitimate communal activity with the text of Quran is listening to it. In Ahkaf 29-31, Allah says,

And [mention, O Muḥammad], when We directed to you a few of the jinn, listening to the Qur’ān. And when they attended it, they said, "Listen attentively." And when it was concluded, they went back to their people as warners.

They said, "O our people, indeed we have heard a [recited] Book revealed after Moses confirming what was before it which guides to the truth and to a straight path.

O our people, respond to the Caller [i.e., Messenger] of Allah1 and believe in him; He [i.e., Allah] will forgive for you your sins and protect you from a painful punishment.

Sahih

Similarly, in Cin 1-4, Allah says,

Say, [O Muḥammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur’ān [i.e., recitation].

It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.

And [it teaches] that exalted is the nobleness of our Lord; He has not taken a wife or a son

And that our foolish one [i.e., Iblees]1 has been saying about Allah an excessive transgression.

Sahih

In these ayets, both the phonetic and semantic side of Quran, that is the aural, are underscored.

There is not an ayet where there is a legitimate discussion or a debate about the meaning of Quran. On the contrary, disputes, debating, disagreeing are all seen in negative light. In 40:4, Allah says,

No one disputes concerning the signs of Allah except those who disbelieve, so be not deceived by their [uninhibited] movement throughout the land.

Sahih

In other words, disputing the signs of Allah, including Quran, is an act of disbelievers, not believers.

This is not confined to disbelievers of Quran. In Bakara 67-71, the followers of Musa discuss and debate what Allah means about what to do:

And [recall] when Moses said to his people, "Indeed, Allah commands you to slaughter a cow." They said, "Do you take us in ridicule?" He said, "I seek refuge in Allah from being among the ignorant."

They said, "Call upon your Lord to make clear to us what it is." [Moses] said, "[Allah] says, 'It is a cow which is neither old nor virgin, but median between that,' so do what you are commanded."

They said, "Call upon your Lord to show us what is her color." He said, "He says, 'It is a yellow cow, bright in color - pleasing to the observers.'"

They said, "Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if Allah wills, will be guided."

He said, "He says, 'It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.'" They said, "Now you have come with the truth." So they slaughtered her, but they could hardly do it.

Sahih

Allah expected the followers of Moses to believe in His words at the onset without questioning them. They were not very ready for this; in fact, they almost failed. The above-cited ayets from Bakara are a warning to Muslims: we should not be like them. We should not question, debate or dispute Allah’s words.

However, you might ask, if only Allah knows the true interpretation of Quran as Allah says in Ali İmran 7, is it not normal that people debate and discuss Quran to be able to come up with a better definition?

I would say, no. Debates and discussios belong to the academic world; they are worldly tools of getting the truth. As cited above, Allah does not seem to recognize these as legitimate ways of spending time with Quran.

Instead, a subjective relationship with the Holy Book is preferred in Quran. Firstly, if it impossible for humans to get the true interpretation of Quran. why debate and discuss for a better interpretation? There is no need for this; it is not really envisioned in Quran. Rather, what Quran says is: read Quran, think about it and read it again. As Allah says in İsra 78,

Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Qur’ān [i.e., recitation] of dawn. Indeed, the recitation of dawn is ever witnessed.

Sahih

Allah’s witnesses witness the morning reading of Quran. Similarly, in Araf 204, Allah says,

So when the Qur’ān is recited, then listen to it and pay attention that you may receive mercy.

Sahih

What is expected of us is a subjective endeavor; not a communal form of interpretation. Reading Quran is a solitary act of worshiping for believers. Non-believers are the ones who come together and debate.

What I understand is exactly this: What is expected of us is a subjective endeavor; not a communal form of interpretation. Reading Quran is a solitary act of worshiping for believers. Non-believers are the ones who come together and debate.

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quranisgreat · 4 years ago

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on foregrounding and backgrounding

This a topic for which I could not find any evidence in Quran, but it is still important for people who want to get a deep insight into Quran. Put simply, I argue that people’s personal situation shapes the way they read and understand Quran. Everyone will foreground a different set of ayets, while leaving a different set at the background depending on their personal situations.

In Turkish, there is a saying, which has gained the proverb status by now: herkesin sınavı başkadır. It means that Allah will test everyone differently, with different matters and attractions. Accordingly, everyone will have a problem with a different thing.

A drug addict will read Bakara 219, and Maide 90-91 differently than people who do not have such addictions. Similarly, a man trying to divorce his wife will look for the ayets explaining this topic and read it with attentive ayets. As a result, these ayets will be more at the foreground for them: they will be remembered, memorized, paid attention to much more than other ayets, which stay at the background.

Probably most important example would be ayets about the şirk. Many ayets about the şirk are at the background for most Muslims, because there is general agreement among Muslims that Allah is the only and unique creator of the universe. Muslims have problems with following other/more detailed issues in Quran, not really feeling the possibility of şirk for their belief system.

Foregrounding does not necessarily mean that ayets in Quran have multiple meanings. It does not even mean that people understand specific ayets necessarily differently. It essentially means that when left on their own, people pay attention to and interpret different ayets in Quran differently as argued previously, hence subjective hermeneutics.

This book reflects what I consider to be at the foreground for me. We could talk and discuss about specific ayets as part of a symposium, and it is possible that our interpretations overlap. We might interpret some ayets even almost unequivocally similarly. However, when we are left alone and read Quran as prayer and to get guidance (in a liberal order), we foreground some ayets. This is crucial in thinking about the hermeneutics of Quran.

What I understand from Quran: We do not just read Quran; we all foreground a different set of ayets in Quran when reading it.

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quranisgreat · 4 years ago

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on Ali İmran 7

The seventh verse of the Ali İmran is one of the most powerful ayets in Quran. It is long compared to the majority of the ayets; it is contentful with statements that will lead one to think; and most importantly - important for my purpose - it includes valuable information on the hermeneutics of Quran. This is one of the rare ayets through which Allah explains how we should interpret Quran. Let me cite the ayet before I delve further into it:

It is He who has sent down to you, [O Muḥammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding.

Sahih International

The ayet includes the following uncontroversial statements:

1. Allah sent the book to our prophet.

2. The book is divided into muhkem (precise) and müteşabih (unspecific) ayets.

There are two options with regard to interpreting müteşabih: a. As only Allah knows their real meaning, interpretation is not necessary or good. We should just believe in it. b. Those firm in knowledge can interpret them (legitimately and correctly). In fact, there are translations which which underline the possibility of b, but the majority does not. It is not clear how they know that they are not deviators.

Also: can humans differentiate between muhkem and müteşabih or is this a category on the divine level? No information on that.

3. The muhkems are the foundation of Quran. The müteşabih ayets are not the foundation of Quran.

4. The ones who are not on the right path, they follow the müteşabih for disorder and their own purposes.

As these ayets are unspecific, they are open to interpretation. (In this sentence, Quran accepts that some ayets offer a range of interpretation. Their hearts can deviate because of the possibility of this range of interpretation. For more information, see my previous three posts.) They choose interpret the müteşabih based on their own profit and purposes. Our job as Muslims is to resist the Versuchung of doing so. If we believe in the holy book and Allah, resistance will be easier.

5. The book has one exact (true) interpretation. But only Allah knows it. All other interpretations are, next to Allah's correct interpretation, mundane, worldly and trivial. In contrast to Allah's true interpretation, when humans interpret Quran, there is a range of interpretation to Quran's ayets, which might lead to "deviation from truth".

Does this mean that we should not interpret Quran? As far as I know, there is no ayet that prohibits this. We interpret Quran automatically every time we read it. So, this is a natural process. The subjectivity of hermeneutics emerges out of this process.

Allah shapes a human's perception of Quran and Allah leaves room for a subjective hermeneutics. This range of interpretation for humans is necessary; only in this way can Allah shape people's minds differently. (See my post of subjective hermeneutics).

6. People who are real believers; they believe in the book even if they do not understand it. Those who question the legitimacy of Quran because they do not understand one or another ayet are not true believers. In the penultimate sentence, Allah says again that belief precedes cognition: you can understand Quran only if you believe in it. In this sense, Quran offers an anti-cognitive model of hermeneutics, which is against the mainstream ideas in modern sciences. What does believing in Quran mean and require if one does not understand some of the ayets? Saying "We believe in it. All [of it] is from our Lord" and still trying to live a good Muslim life.

What I understand from Ali İmran 7: Hermeneutics of Quran is very complex!

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quranisgreat · 4 years ago

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on “imminent meaning” vs “eternal meaning”

In my previous post, I explained the implicit difference between “meaning” and “interpretation” and demonstrated that Quran does not have an inherent meaning but Allah’s absolute true interpretation and humans’ mundane interpretations. My argument was whenever human beings talk of the “meaning” of Quran or of some ayets, they actually talk about the meaning they ascribe -- their interpretation.

In this post, I would like to detail my previous discussion on the meaning of Quran and explore the issue of Esbab-ı Nüzül. It is known that many of the surets and ayets Allah sent to Muhammed was sent because there was a specific and contemporary situation, question, event, occurance or an issue that required a divine answer, which are called Esbab-ı Nüzül. It is known that there are around 500 such ayets in Quran, which constitutes less than 10 percent of the ayets. What interests me in particular is whether these ayets are still valid after the specific occurrence in question, how such dual hermeneutics works and what it tells about Quran’s stance on its own hermeneutics.

Let me put the conflict in my mind openly: on the one hand, we have these ayets that were revealed after specific events; on the other, we know that (all of) Quran is eternally valid. We do not know when the doomsday will arrive, but we know that even if the world changes, the Quranic rights and duties of humans have not changed and will not change. How can we explain this? What do Esbab-ı Nüzül exactly “mean”?

My answer is, Quran has an imminent meaning and an eternal meaning at the same time. Let me explain what I mean with an example. The first ten ayets of the Abese sure are as follows:

He [i.e., the Prophet (ﷺ) ] frowned and turned away

Because there came to him the blind man,1 [interrupting].

But what would make you perceive, [O Muḥammad], that perhaps he might be purified1

Or be reminded and the remembrance would benefit him?

As for he who thinks himself without need,1

To him you give attention.

And not upon you [is any blame] if he will not be purified.1

But as for he who came to you striving [for knowledge]

While he fears [Allah],

From him you are distracted.

Sahih

These ayets are a clear warning to the Prophet for he ignored a blind man who wanted to be informed and purified through Allah’s words. This is the imminent meaning of these ayets.

However, they are not only meaningful right at that moment; they also have a meaning that is of interest to future generations, namely, an eternal meaning. If Quran is eternally true, they must also be of interest to the subsequent generations. The eternal meaning that I draw from these ayets is: “do not discriminate the handicapped and behave well towards believing people.” Also, we should not think ourselves without need.

Or take Kafirun. This sure is one of those which state the monotheistic nature of Islam. There is one God called Allah and all others are not divine. The sure was revealed after the Kureyşis wanted Muhammed to worship their God for a year and they promised to worship Allah for a year. After Muhammed rejected this, Kureyşis came up with another offer: “you respect and worship some of our Gods, and we will approve of you and worship your Allah.” Allah sends Kafirun (disbelievers) as a result of this exchange:

Say, "O disbelievers,

I do not worship what you worship.

Nor are you worshippers of what I worship.

Nor will I be a worshipper of what you worship.

Nor will you be worshippers of what I worship.

For you is your religion, and for me is my religion."

Sahih

Allah says imminently that Muhammed defenitely should reject the offer, believe only in Him and stop discussing with them. Eternally, the ayet means for humanity: “believe only in Allah and distance yourself explicitly from those who believe in other things.” Can we say that the imminent and eternal have two different meanings? If we take meaning as interpretation (which we should as I explored previously), yes. Quran is polysemic.

For one thing, meaning or interpretation is, in the Quranic world, believing and doing (applying). The difference between the imminent and eternal meaning in Kafirun is then the circumstances of application. Muhammed applied it more than a thousand year ago in Arabia against a specific group of disbelievers; humanity will apply it hopefully all over the world until eternity against other groups. Both interpretations are correct and probably intended by Allah in this way.

If both of these interpretations are true, then we can say that Esbab-ı Nüzül ayets allow for a range of interpretations. In fact, all mütehakim ayets and ayets that recite the prophetic stories have this function. Prophets stories are, for sure, true; they really happened at a certain point in time in history if we believe in Quran. However, they gain meaning for a future human being with the prearranged range of interpretation in the text: people can adopt these stories to their lives through free association.

That is, these interpretations are broad and valid for more most people from an eternal perspective, but there is also a subjective/immanent side to the interpretation of esbab-ı nüzül for non-imminent generations. Human beings, as part of their nature, associate freely. In fact, they cannot interpret a text without necessarily associating the word to an imaginary concept. As such, free association is a central component of interpretation. As in everything in this universe, the process of free association happens within the reign of Allah -- within his will, permission and Gestaltungsmacht. Esbab-ı Nüzul might serve such a function: in contrast to the clear şeri rules, these ayets reinforce free association as a result of which Allah guides the believers.

That is why reading Quran is an essential ibadet. Once we start reading Quran, we enter a world of associations, out of which guidance occurs. Human can command whether they read the Holy Book or not, once they start reading, Allah’s command reigns: we understand Allah’s words with Allah’s power. If we are a good believer and doer, we understand it in the good way Allah wants, if not, in a way that misleads us.

What I learned from Quran is: Broadly speaking, Quran does not have a single, fixed interpretation for humans; it allows for a range of interpretations.

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quranisgreat · 4 years ago

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on “meaning” and “interpretation” in Quran

In one of my former posts, I said that Ali İmran 7 includes highly revealing information regarding the hermeneutics of Quran -- or how we can and should understand Quran. In one of the sentences in this ayet, Allah says, “And no one knows its [true] interpretation except Allah.” Interestingly, Allah does not use the word meaning as in “its [true] meaning.” In fact, I have not come across the word “meaning” in Quran with regards to Quran’s message. This sentence in Ali İmran 7 is highly significant with regards to the hermeneutics of Quran.

This ayet reveals that Quran does not have a “meaning.” This is a strong statement, but it is far from saying Quran is meaningless. Rather, Quran has “interpretations”: (1) a single true interpretation that only Allah knows and (2) human beings’ interpretations. In contrast to Allah’s single true interpretation, the human interpretations are worldly, mundane and lacking in truth. I argue that this second group of interpretations is subjective: different people reading the same ayet can and will interpret it differently.

When I say Quran does not have a meaning, I intend to say the following: the ayets in Quran does not signify a 100% fixed reality that is 100% accessible to the human mind. Let’s play a small game: When I say Bill Clinton, I mean the following guy: https://www.britannica.com/biography/Bill-Clinton. The meaning of these two words are clear: they signify a person that is known as the 42nd president of the US. There is a general agreement among people about the relationship between these two words and the person they refer to.

Ali İmran 7 indicates that the words in Quran function differently: only Allah knows the relationship between the ayets in Quran and the entities and realities they refer to for sure. The humanity does not. As I said above, human beings still come up with interpretations to Quran though.

Interpreting is what humans do when they read Quran. Allah indicates in several ayets that he sent the holy book as a guide and a manual of life through which Muslims can reach wisdom and paradise. In 2:2, Allah says, “This is the Book about which there is no doubt, a guidance for those conscious of Allah” (Sahih Int’l). Similarly, Allah says in 16:89,

And [mention] the Day when We will resurrect among every nation a witness over them from themselves [i.e., their prophet]. And We will bring you, [O Muḥammad], as a witness over these [i.e., your nation]. And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims.

Sahih

These ayets reveal that we are expected to read the holy book, accept it as a life manual and live accordingly. This inevitably involves a process of reading, understanding and application -- that is, interpretation. In saying that the holy book is a guide, Quran implicitly acknowledges that human beings interpret the holy book.

However, this humane process of interpretation is different from (1). As the creator of everything, Allah knows the referents of His words completely; there is no question about the single-correctness of His interpretation. By contrast, what human beings do in interpreting Quran is to ascribe a possible meaning from a range of meanings (This is also what I mean whenever I use the phrase “Quran’s meaning”). Rather than signifying fixed realities, Quran’s ayets open a window for believing readers to immerse themselves in divine reality. This process takes place idiosyncratically: two people reading an ayet can come up with completely different interpretations depending on several factors.

Most importantly, Quran acknowledges the possibility of subjective interpretation as we have seen in the post of “subjective hermeneutics” and 2:26-27.

What I understand from these is: “Allah chose words in Quran very carefully. By looking at them, we can have a deeper understanding of the hermeneutics of Quran. The words “meaning” and “interpretation” demonstrate the legitimate possibility (Allah allows and possibly wants) of subjective hermeneutics.

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quranisgreat · 4 years ago

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on subjective hermeneutics

Roughly speaking, hermeneutics is the science of interpretation. It explores how things, in general, are interpreted, understood and how they can be better interpreted. Where language is involved, hermeneutics aims to offer a better way of understanding the meaning of a word, sentence or a book. One of the main pillars upon which this book is based is the idea of "subjective hermeneutics" -- an idiosyncratic but at the same time an acceptable framework for understanding the Holy Book.

Most interpretations of Kuran aim for an objective hermeneutics, an interpretation of Kuran that is valid for all humanity. Though different in their interpretations, most interpreters assume that Kuran creates a divine cosmos where the process of interpretation is the same for all. In this view, anyone on Earth reading a specific ayet should ideally get the same meaning from it. In a scenario where two people reading the same ayet, but coming to different conclusions is fallacious, according to this view.

I know of no meal or tefsir that does not have this objective claim. The possibility that ayets might mean different things to different people is, to my knowledge, never raised. Basing their ideas on muhkem ayets such as şeria rules, most interpreters assume that, although they all come up with different tefsir, all ayets mean the same thing for people eternally. By contrast, I argue that Allah revealed ayets that allow for subjective but legitimate interpretations -- a subjective hermeneutics. In fact, from a divine perspective, it is not only completely legitimate but also necessary for people to understand ayets differently.

As explained in the post entitled “On Foregrounding and Backgrounding”, the issue of foregrounding is essential to understand the hermeneutics of Quran. Think of a serial murderer in prison. In the long and uneventful days in the penitentiary, he will inevitably think about his deeds. If he reads Kuran, he will pay special attention to the Nisa 92, Nisa 93, En'am 151, İsra 33 and Furkan 68 -- all ayets about murder. It is almost certain that he will read these ayets more carefully than someone else who has not thought of killing someone. Or take a man who cannot help but approach women indiscriminately. Ayets on zina such as İsra 32., Nur 3 will be more relevant for him than other ayets. Bigger or smaller, we all have our problems and weaknesses, about which Quran shows a direction.

This process of foregrounding while reading the Holy Book is not only a mundane human quality. For one thing: if Allah controls everything and nothing happens without his will, this process of foregrounding takes place within his knowledge and control as well. In other words, our destiny, our lives includes also our interpretation of the Holy Book: we understand Quran in a way that Allah knows and controls. This is not purely my imagination: This process of foregrounding is a point commented upon in Quran. As revealed in several of His ayets, Allah shapes our perception of the Holy Book. For instance, in 2:26-27, Allah says,

Indeed, Allah is not timid to present an example - that of a mosquito or what is smaller than it. And those who have believed know that it is the truth from their Lord. But as for those who disbelieve, they say, "What did Allah intend by this as an example?" He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient, Who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is those who are the losers. Sahih Int'l

In other words, Allah can guide and mislead humans with the same ayet. The major criteria is humans' belief status. If they are believers as the Almighty, Allah guides them with the ayets; if they are not believers Allah misleads them.

To be more precise, belief precedes cognition in Quran. In 2:213, Allah says,

Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it - after the clear proofs came to them - out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path.

Sahih Int’l

Tellingly, Allah says that he will allow those to understand the divine reality who believe in him in the first place. In other words, understanding the divine reality requires not reading, but belief in the first place. In the last two sentences, Allah makes it clear that, Allah guided the believers to the truth who believed in. In other words, in order to understand the divine truth, a person first has to believe in Allah regardless of the person’s cognitive faculties. Belief precedes cognition: understanding the divine reality requires belief more than cognition. If we want to understand Quran or other revelations by Allah, we need to believe in Him and be ready to accept the truth he offers.

This ayet reveals clearly that ayets will be understood idiosyncratically for good reason: the ayets do not control the interpretation; rather the perception does it. If a person believes in Allah, his perception will be such that he will understand the true meaning of Kuran. This shows, in return, that the meaning of ayets are not fully in the ayet, but also in human's relation to ayets and their belief in them. If we are believers, Allah will help us understand Quran rightly. If not, we will have a problem no matter what we read on page.

As people's relationship to Allah and their iman is unique for everyone -- everyone believes in a different way -- their interpretations also unique. Quran lists several prophets and their ways of "iman." They all worship to Allah, but in a unique way. This goes for ordinary people as well: we all believe in Allah in our own ways, following idiosyncratic paths. Our imaginations, our wishes, our love are all reflected (and sometimes articulated) in different ways. All of this is recognized in Quran (exactly for this reason Quran is a great book). If this is the case, the direction is clear: believe in Allah so that Allah allows us to understand Quran rightly.

What I learn from Quran: Everyone has a subjective interpretation of Quran, even the ones who try to generalize their interpretation. Allah knows this and the subjectivity of hermeneutics is a part of our destiny.

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quranisgreat · 4 years ago

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Muslims before Muhammed

The title sounds like an oxymoron, but it is not. Quran states in many ayets that Islam existed before Muhammed’s revelations and so did Islam. In this post, I will provide a detailed list of such ayets and explain their textual context. I will deal with the implications of Quran’s pre-Muhammedan Muslims in another post as part of a larger issue, namely the status of Islam, Christianity and Judaism in Quran.

Probably the most unequivocal ayet that reveals the existence of Muslims before Muhammed’s arrival is Ali Imran 67:

Abraham was neither a Jew nor a Christian, but he was one inclining toward truth, a Muslim [submitting to Allah]. And he was not of the polytheists.

Ibrahim, whose Muslimhood Allah confirms, clearly lived before Muhammed. In fact, Ibrahim is the prophet whose Muslimhood has been reiterated several times in Quran, as the following ayets reveal.

Ibrahim and Ismail -- as good Muslims -- wish Muslim descendants in Bakara 128:

Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful.

Similarly, in Zariyat, messengers come to Ibrahim, not only to announce a baby for him and his wife at an old age, but also to punish a (possibly neighboring) community. Why? Zariyat 32-36 has the answer. Allah’s messengers tell Ibrahim:

They said, "Indeed, we have been sent to a people of criminals

To send down upon them stones of clay,

Marked in the presence of your Lord for the transgressors."

So We brought out whoever was in the cities of the believers.

And We found not within them other than a [single] house of Muslims.

No Muslims -- and the neighboring community is punished.

As a righteous descendant of Ibrahim, Jacob communicated the same wish to his descendants in Bakara 132:

And Abraham instructed his sons [to do the same] and [so did] Jacob, [saying], "O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims."

But it is not all about İbrahim or his descendants. In Yunus 72, Allah orders Noah to tell his people:

And if you turn away [from my advice] then no payment have I asked of you. My reward is only from Allah, and I have been commanded to be of the Muslims."

Sahih

Noah clearly came before Muhammed, but still he says he has “been commanded to be one of the Muslims.”

Similarly, the stories of Moses reveal how the magicians of Pharaoh turned Muslims. Eventually overcome by Moses, the magicians say that they want to die as Muslims, as Araf 125-126 reveal:

They said, "Indeed, to our Lord we will return.

And you do not resent us except because we believed in the signs of our Lord when they came to us. Our Lord, pour upon us patience and let us die as Muslims [in submission to You]."

Moreover, in the Neml 42, we are told Süleyman’s encounter with the queen of Sheba:

So when she arrived, it was said [to her], "Is your throne like this?" She said, "[It is] as though it was it." [Solomon said], "And we were given knowledge before her, and we have been Muslims [in submission to Allah ].

Some translations indicate that the last sentence is not uttered by Suleyman as this translation indicates, but by the Queen. No matter who claims to have been Muslims in this ayet, this takes place before Muhammed’s arrival and revelation.

Furthermore, Jesus’ disciples assert their Muslimhood in Ali Imran 52:

But when Jesus felt [persistence in] disbelief from them, he said, "Who are my supporters for [the cause of] Allah ?" The disciples said," We are supporters for Allah. We have believed in Allah and testify that we are Muslims [submitting to Him].

Last but not least, in Kasas 52-53, we are told that,

Those to whom We gave the Scripture before it - they are believers in it.

And when it is recited to them, they say, "We have believed in it; indeed, it is the truth from our Lord. Indeed we were, [even] before it, Muslims [submitting to Allah ]."

Allah expects ehl-i kitap to believe in Quran and warn them to become Muslims -- even before Muhammed’s arrival. Quran just(!) completed and perfected their belief.

We are certain that all of these prophets lived before Muhammed as the use of past tense reveals. In fact, in Hac 78, Allah says that İbrahim is our father:

And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you "Muslims" before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakah and hold fast to Allah . He is your protector; and excellent is the protector, and excellent is the helper.

This fatherhood can be interpreted as a teological relationship. Ibrahim is our father of all believers, not in the sense that we have a blood relationship, but in the metaphorical sense: it is a teological ancestorhood. And fathers are born earlier than sons. So, there is no question as to the pre-Muhammedan Muslims.

So, why is this the case? Why are there Muslims before Muhammed revealed Quran? What kind of implications does it have for our belief? In one of my next posts, I will explore this issue by considering and comparing the concepts of Islam, Christianity and Judaism in Quran. I am very careful about any brackets or additions to Quran in the form of brackets or square brackets, but the ones found next to word “Muslim” in some of the ayets above [submitting to Allah] already give a hint. For more information, wait for my next post.

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quranisgreat · 4 years ago

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Jewish gates in Quran

Some recent Netflix series, or rather the recent series I have seen on Netflix, have been quite informative about orthodox Judaism. Before I watched Unorthodox and Shtisel, I did not even know that such a self-inflicted strict world existed somewhere in Brooklyn or Jerusalem. But apparently it does. Judaism is known as a non-proselyte religion; that is, its followers do not really try to gain new members into the community as some other religions do. Probably that is why, there has not been very popular series in the Western world about Judaism. Or maybe, as an occasional TV-watcher, I was just not interested enough.

From a Muslim perspective, there are obviously many interesting tenets of Judaic practice. In this essay, I would like to explore one of the less analyzed nes: the importance of gates in for sons of Israel and its resonance in Quran. The doors are an important matter for Jews as Quran reveals -- In fact, I could not find similar ayets with the image of gate or door for Muslims or Christians. It looks like that Allah mentions doors only with regards to Jews in Quran.

For instance:

In Yusuf 67, Allah says that Yakup says,

“And he said, "O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah; upon Him I have relied, and upon Him let those who would rely [indeed] rely."

Sahih Int’l

Yakup knows that what Allah says will be realized and trusts Him with all his heart, but having lost one child, he wants caution his sons. He does not want further problems, but knows that his words of precaution will have no effect if Allah thinks and wants differently. The doors reflect his wish to keep his sons safe.

Interestingly, the relevance of gates for Jews is displayed in Sthisel and Unorthodox as well. The doors have mezuzah -- a small case of parchments with verses from Torah. The orthodox members of the community touch mezuzah and kiss their hands afterwards as a way of respecting Allah’s words. It is interesting to see the importance of gates for Jews and the importance of gates for Jews as expressed in Quran. In fact, there is a striking similarity between the present-day Jewish practices and Allah’s orders in Quran.

According to Quran, gates are an opportunity and duty for Jews to remember Allah and his orders. Jews are required to remember Allah when entering places and be humble in the world. The following ayets reveal this very clearly:

Bakara 58:

And [recall] when We said, "Enter this city and eat from it wherever you will in [ease and] abundance, and enter the gate bowing humbly and say, 'Relieve us of our burdens.' We will [then] forgive your sins for you, and We will increase the doers of good [in goodness and reward]."

Nisa 154:

And We raised over them the mount for [refusal of] their covenant; and We said to them, "Enter the gate bowing humbly", and We said to them, "Do not transgress on the sabbath", and We took from them a solemn covenant.

Araf 161:

And [mention, O Muhammad], when it was said to them, "Dwell in this city and eat from it wherever you will and say, 'Relieve us of our burdens,' and enter the gate bowing humbly; We will [then] forgive you your sins. We will increase the doers of good [in goodness and reward]."

It is very interesting to read that Jews are ordered to remember Allah and be humble when entering places. Quran does not foresee a mezuzah obviously, but it definitely wants Jews to remember Allah and be humble once they enter it. I do not know the teleological background behind mezuzah or kissing a mezuzah, but it looks like there is a relationship between the Jewish practice and what Quran orders for Jews.

Allah says several times in Quran that Quran confirms what has been sent before. We can deduce from this similarity that some Jews follow Moses’ revelation and it is possible that this is what remained as genuine from Torah and passed to Quran as well. From a broader perspective, this might confirm that both Quran and present-day Torah (at least the way some people believe in it) have the same source -- the Book.

On another note, this connects to the following topic that I have discussed and will discuss more in the coming posts: the differences among Abrahamic religions. They are all from the same source as the above-mentioned similarity reveals, but there are also different requirements for the followers of different prophets. This is the case with regards to food, but the issue of doors reveal this as well: the gates are relevant only for Jews. Neither Christians nor Muslims are ordered to be humble or remember Allah when entering gates.

The closest is Nur 61, where not only Muslims but also the humanity is ordered to “give greetings of peace upon each other - a greeting from Allah, blessed and good” when we enter houses. The full ayet is here:

There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your father's brothers or the houses of your father's sisters or the houses of your mother's brothers or the houses of your mother's sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace upon each other - a greeting from Allah, blessed and good. Thus does Allah make clear to you the verses [of ordinance] that you may understand.

But this is not all. In another ayet on Jews, Allah mentions gates again:

Maide 23:

Said two men from those who feared [to disobey] upon whom Allah had bestowed favor, "Enter upon them through the gate, for when you have entered it, you will be predominant. And upon Allah rely, if you should be believers."

All from Sahih

This time Allah has two men say to the followers of Moses that they should enter the Holy Land that Allah has foreseen for Jews. Moses says it before, but his followers say they will enter the town once “people of tyrannical strength” (22) leave it. The two men say this to the followers of Moses after they refuse it.

The gate in this ayet is used differently than as a spatial landmark of remembering and humbleness as in the preceding three ayets. Rather, it is a sign from Allah that sons of Israel will predominate if they do what Moses says. But they refuse it, as a result of which the place is suspended for 40 years to these people.

The doors are especially important for Jews because they have almost always been a minority in human history. Wherever they went, they were the other. As a result, they kept close. I can imagine that they lived mostly close to each other in communities as in the case of the Ottoman Empire. There was no singular Jew somewhere out there; he was with his fellow Jewish friends. Accordingly, unlike the Muslims or Christians, who have been the majority in many societies, they were easy to recognize for an outsider and so was their totality.

This makes doors an important factor for Jews. It can mean safety/unsafety as in Maide 23 or Yusuf 67. In fact, there is probably a relationship between the issue of safety here and Allah’s order to remember Him and be humble when they enter gates. It is not a coincidence that Allah orders them to be so when they enter gates, because gates are a sign of Allah’s mercy on them.

Spatial borders are less important for majority societies where the individuals are in an open society and where singular people are more common. They are anyway everywhere, and no religious identity distinguishes them from others, emasculating the danger of becoming targets for the individual. Doors for non-Jewish Egyptians are irrelevant -- they are the gate builders and checkers, and the minorities are the ones checked. It is, in other words, again a matter of power and security as Allah says: doors are important for the weak, borders matter if you need a visa, embassies are colossal if you need to beg for entry into a country.

What I learned: Some present-day practices of Judaism and Allah’s words in Quran strikingly and commonly reveal that gates are an important matter to Jews and less to other religions.

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quranisgreat · 5 years ago

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Allah is right from all angles

In Quran, Allah says, on the one hand, that He will guide the ones He wants to the right path and misguides the ones He wants to misguide. On the other hand, Allah also says that He will guide or misguide depending on human beings’ deeds and the direction that they take in life.

First, the ayets that give Allah hundred percent responsibility and power for the guiding & misguiding (all cited from from Sahih International):

6:125

So whoever Allah wants to guide - He expands his breast to [contain] Islam; and whoever He wants to misguide - He makes his breast tight and constricted as though he were climbing into the sky. Thus does Allah place defilement upon those who do not believe.

6:39

But those who deny Our verses are deaf and dumb within darknesses. Whomever Allah wills - He leaves astray; and whomever He wills - He puts him on a straight path.

14:4

And We did not send any messenger except [speaking] in the language of his people to state clearly for them, and Allah sends astray [thereby] whom He wills and guides whom He wills. And He is the Exalted in Might, the Wise.

16:93

And if Allah had willed, He could have made you [of] one religion, but He causes to stray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do.

22:16

And thus have We sent the Qur'an down as verses of clear evidence and because Allah guides whom He intends.

28:56

Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.

Here are the ayets through which Allah says that it depends on people’s deeds if they will be guided or misguided:

4:155:

And [We cursed them] for their breaking of the covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying, "Our hearts are wrapped". Rather, Allah has sealed them because of their disbelief, so they believe not, except for a few.

9:77

So He penalized them with hypocrisy in their hearts until the Day they will meet Him - because they failed Allah in what they promised Him and because they [habitually] used to lie.

4:155

Which one is true? Is there a contradiction? No, there is no contradiction. Allah does not contradict himself. If this is the case, Allah is right from all angles. Quran is true both on the micro and macro level. In other words, both groups are true.

How can this be true? Here is my explanation:

In some cases, people are born with the true faith (iman in themselves). Often they have parents who are on the right path and Allah decides to send these children to these families and guide them as well. In other cases, people are not guided in the first instance. Only after various turns of events and lessons do they decide to follow the true path. It is like richness in many ways: some are born rich; some work hard and pray for it and if it is righteous, Allah endows them with the riches.

My argument is, of course, only one of the many arguments. have seen many who basically argue that the first group of ayets mean actually what the second group of ayets mean. The argument goes as follows: on a broader level, Allah knows our destinies. However, humans have free will to follow His words or not. If they follow his words, He guides them. If not, He misguides them.

This argument disallows the first group of ayets. Accordingly, they cannot be true. There is something missing in these ayets. However, this cannot be the case because Allah does not send an ayet that is lacking parts. He does not contradict himself either.

So, Allah is right both on the level of ayets and surets and on the level of the Book and books! (Is this a general rule in Quran? Further research is necessary.)

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quranisgreat · 7 years ago

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on symmetrical numbers in Quran

Most of the interpretations of Quran point to the symmetric numbers in Quran. For instance, many sources indicate that there are 6666 ayets or that Quran was revealed in 22 years, 2 months and 2 days. The people who point to these symmetries exist argue that they are further evidences of Quran’s divinity and that it is from Allah and not written by someone on earth. In other words, Quran shows its truth value through such perfect symmetry. Yet, focusing on numeric symmetries in Quran is quite problematic in the hermeneutic of Quran.

First of all, an emphasis on symmetrical numbers reveals too much doubt about the origin of Quran. I do not know what you think, but for some reason, the fear that Quran is not the word of Allah is huge among some Muslims (This fear deserves further research for sure). They try to prove the divinity of Quran through these miraculous numbers. My answer to this claim is this: the content of Quran’s ayets is the biggest proof of its divinity, not the special numbers. A sure like Fatiha, like all other sures, is wonderful and can only come from Allah, not from a human being. Arguing that there are symmetries equals to arguing that Allah speaks to us in a second ‘channel’ in addition to Quran. We are required to believe in the direct word of Allah even without a symmetry or a second channel.

Secondly, at the background of such an claim, there is the belief that Quran has secrets and you can see these secrets if you are careful about them. Following this thread, there are several people who claim that they found a secret in Quran, that is not visible to open eyes.And yet, as I previously demonstrated, Quran is open and how Allah wants all of humanity to understand the holy book. The existence of the magic numbers would be surely against the openness of Quran.

Thirdly and most importantly, this emphasis on the symmetry is anthropocentric, that is, ‘regarding humankind as the central or most important element of existence, especially as opposed to God or animals,’ as Wikipedia puts it. The idea of magic numbers reveals how humans take themselves very seriously, regarding them as the most important thing on earth. Assuming that Quran carries such secrets has in its roots the idea that everything is for the (welfare of) humans. Quran, on the other hand, the human is only a part of the story in the Quranic universe (Many animals and plants cannot be used for animals for instance.) The holy book has been sent to jinns as well, for instance. Humans should not take themselves that seriously, because this might lead to more worldly pleasures and less the afterlife.

And these secrets people claim might not be magic or miraculous secrets either. There are many numbers that are not that ‘beautiful’ in Quran. To many scholars, Quran has more or less than 6666 ayets -- a number often not so ‘beautiful’ as that. There are 114 sures in Quran, not more or less. What I understand is: Rather than what Quran tells us ‘secretly’, Muslims should be concerned with following what Quran says directly. Have we been helping the poor and parentless enough, have been able to solve the conflicts where Islam prevails, have been able to follow the path Allah orders us in our holy book? I do not think so. Let’s spend our time with what we can do about the clear rules of our religion and only then think about what is left or what might words signify alternatively.

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quranisgreat · 7 years ago

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on ‘Rabbena leke'l-hamd’

I learned Rabbena leke'l-hamd very late in my life. In fact, I learnt it very recently, almost four years after I started praying. Until then, I was saying only ‘Semi'allahu limen hamideh’ and going directly up and then down for secde. Recently, I heard in the mosque that people were whispering something after they heard the imam say, ‘Semi'allahu limen hamideh’. I did not know it. After doing some research, I discovered what they were saying: ‘All thanks are to Allah’.

The timing is quite unique, telling and meaningful for me. I suffer for sometime from depression probably. I do not feel well and feel lonely most of the time. I am scared of people at work. I am scared of talking to them, and even more their talking to me. I am afraid that they will make me do things that I do not want to do, like in all jobs and occupations. I wanted to be stiff and I wanted to stand up and stand to my ‘manhood’ as Germans say. I wanted to talk and walk with my head up, humble but strong, modest but decisive, cool and thinking of Allah.

In the past two, three weeks; that is almost from the moment I discovered the ‘Rabbena leke'l-hamd’, I already felt better. Now I do not know if it has a relationship to other things such as my friends’ visit. The time I spent with them and then the memories I have of them grew in me gradually sure. I kind of enjoyed the time with them and the tranquility that follows a family visit. I was glad that they were there; I was glad that they were gone.

But I believe that I feel also better because, probably primarily because, I can pray better, i.e., with more knowledge of how to pray. Previously, a thing was missing in my namaz. After ‘Semi'allahu limen hamideh’, I was silent, going to secde. Now, I can do it better, pray my Allah better with the words he taught me.

Just like the ‘Rabbena leke'l-hamd’ which allows you to stand up and be stiff, I feel stronger and stiffer nowadays, thanks to the phrase and all the things it refers to. No posture lasts forever, because we have to be humble out of respect to Allah. Accordingly, I will also be softer in time, establishing better relationships with people, because they are ‘kuls’ like me, serving Allah in one way or another. All this functions; all this softness works, because I can stand up. Because I know that I can stand up with the help of my dear Allah.

Allah taught me this and I thought I would share this with you. I hope that Allah allows us to be strong so that we can pray him better, deeper and more. To some, ‘Rabbena leke'l-hamd’ opens the world of strength, to others, other words of Allah. May Allah be with us.

What I understand is: Allah helps us to be strong.

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quranisgreat · 7 years ago

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on the gradual revelation of Quran

I have a speculation to make as to why Quran was revealed not all at once, but ayet by ayet in 23 years. In 20:114 and 20:115, Allah says,

So high [above all] is Allah, the Sovereign, the Truth. And, [O Muhammad], do not hasten with [recitation of] the Qur'an before its revelation is completed to you, and say, "My Lord, increase me in knowledge."

And We had already taken a promise from Adam before, but he forgot; and We found not in him determination.

Sahih

Allah sent us Quran over a longer period of time to avoid another case like Adem’s, who forgot his promise and digressed from his holy objective. This slow pace (slow from a human perspective) made Quran all the more interesting and dominant.

The way I understand the above-mentioned ayets is as follows: Allah gave Adem his words/book of revelations/ or his book all at once; yet, Adem did not follow it, exactly for the same reason. Revealing everything at once distracted Adem. It was a shock revelation, so to say, but after sometime shock left its place to blandness and unfortunate ignorance, because of the speed of the revelation.

In order to avoid this scenario, Allah revealed us Quran over more than two decades. Our dear prophet would receive pieces of Quran gradually and this pace would keep the sustain the people in the period. I can imagine how excited people were to listen to the new ayets, changing their lifestyles accordingly as time went. Significantly, people digested the ayets as they came. They probably paid attention to each and and every new ayet consecutively because of this reason. Each update was welcomed with a maze; it was memorized; theorized; philosophized and of course applied. If it came all at once like Adem received Allah’s words, people would not be able to pay the due respect to each and every ayet, I believe.

As I said in the beginning, this is only a speculation, because there is no clear cause and effect relationship between the ayets. The only relationship is they come after each other. In 20:114 Allah says, ‘do not want me to send Quran quickly, but pray for it’ and 20:115, Allah says, ‘by the way, Adem forgot his promise and he was not determinate enough’. (My dear Allah, please forgive me for the translations or paraphrases if I missed something.) Putting these together led me to speculate that Adem’s lack of determination might be the reason for the gradual revelation of our holy book.

Of course, for contemporary readers, this issue is less relevant. When we look at Quran, we have it all before our eyes. Unfortunately, we cannot pay the attention to each and every ayet we read in a singular way. Rather, we have a more holistic approach to it. This leads many readers to blandness probably. I mean, people and Muslims tend to ignore many ayets in their reading or understanding of Quran. They tend to foreground some ayets and background some others. This is possible, because we have the completed holy book before us. If we received it ayet by ayet, we would surely pay the necessary attention (more than we do now) to each ayet of the book.

What I Understand is: Allah might have sent us Quran over a long period of time to make our hearts singularly stronger with the holy book, after having seen Adem’s way of dealing with Allah’s words.

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