The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Two

By Muhammad Yunus, New Age Islam (Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009) 12 December 2024 Section-1. Spiritual Trajectories Of The Qur’an 14. Allah is One, Unique and Transcendent. The Qur’an is most unambiguous and emphatic in its claim to monotheism. It does not admit any form of association (Sharik) with Allah and thus stands out as the epitome of the purest form of monotheism (Tawhid). The Qur’an says: • “Say, He is Allah, One and Only – the Eternal, the Absolute, the Unique (Samad). He is neither begotten, nor does He beget and nothing is comparable to Him.” (Sura 112). • “He is Allah; there is no Allah besides Him; the Sovereign, the Holy, the Peace-Giver, the Faith-Giver, the Overseer, the Almighty, the Omnipotent, the Overwhelming - Glory be to Allah, beyond anything they associate (with Him) (59:23). He is Allah; the Creator, the Maker, the Designer. His are the Most Beautiful Names. Whatever is in the heavens and the earth glorifies Him, He is the Majestic, the Wise” (59:24) • “Say (O Muhammad!): ‘If the ocean were an inkwell for the Words* of my Lord, sooner would the ocean be exhausted than my Lord’s Words (Kalimat), even if We brought the same to replenish (it) “ (18:109) • “If all the trees on earth were (made into) pens and the oceans (were ink), with seven oceans for replenishment*, the Words of Allah will not be exhausted. Indeed! Allah is Almighty, Wise” (31:27). *Lit., ‘after that’] These verses are straight forward, clear in meaning and need no further explanation or illustration. 15. Salah (Obligatory prayer): The Qur’an regards Salah purely as an avenue for praising and glorifying Allah, and seeking His mercy and guidance; accordingly, its short opening chapter, al-Fatiha – listed below is recited in each cycle of daily prayers: • “In the name of Allah, the Most, Gracious, the Most Merciful. Praise be to Allah, Lord of the universe, the Most Gracious, the Most Merciful. The Master of the Day of Judgment You alone we worship and You alone we ask for help. Guide us in the right path: the path of those whom You blessed; and not of those who have incurred wrath, nor of the misguided” (1:1-1:7) The Qur’an asks Muslims at large to praise (Subhan) Allah morning and evening (30:17, 33:42, 48:9), to glorify (hamd) Him at midday and nightfall (30:18), and to be watchful of prayers (Salawat) - particularly the middle prayer (2:238). Since Allah’s praise (root SBH) and glorification (HMD) are invoked in the prayer (Salah), the underlined timings add up to five times a day. The Qur'an refers to the various postures of prayer such as standing, kneeling down, and bowing down (in prostration) (9:112, 22:77, 38:24. 50:40, 76:26.), facing the direction of the Sacred House (the Ka‘ba) in Mecca (2:149). It also refers to the marks of prostration on the foreheads of the Prophet's companions (48:29): .16. Prayer Needs To Be Supplemented With Good And Righteous Deeds (Amil As Sualihat) Since practically all devout Muslims observe the 5-times daily prayer and some add an optional Tahajjud prayer as the Prophet was directed (17:79), there is no need to elaborate this any further as they are continued in unbroken chains since the Prophet’s era. However, there is a need to refer to the verse 48:29 as it connects the doing of good and righteous deeds with the performance of prayers • “….Their marks are on their faces from the effects of prostration. This is their description in the Torah and the Gospel: like a seed that sprouts, grows, strengthens, thickens, and then stands firm on its stem, delighting the sowers. He enrages the unbelievers with them. Allah has promised those among them who believe and do good and righteous deeds (Amil As, Sualehat) forgiveness and a great reward (48:29). It is notable that the verse was addressed to the companions of the Prophet. Thus, by bringing in the doing of good deeds for earning Allah’s forgiveness and rewards, the Qur’an reminds the companions of the Prophet and all Muslims down the generations of the significance of good deeds in the sight of Allah and possibly warns them that singular dedication to prayer without any good deeds may not be sufficient to earn them divine forgiveness and pleasure. Muslims are required to perform a washing ritual (wudu) before the prayer, and, in the absence of any water, a dry ablution (tayammum) (5:6). Last, but not the least, the Qur’an asks people to be humble in prayer (7:55), and not to be proud of it (7:205/206, 57:16). The Qur'an does not ask men and women to go to mosques for their daily prayers. If that were prescribed there will be grid locks at prayer times in front of countless mosques around the world as it happens every Friday for want of parking space. The Prophet performed his daily prayers at home as well as his mosque 17. FRIDAY PRAYER. The Qur’an declares: • “You who believe, when the call is given for prayer on the day of Congregation (Friday), hasten to remember (zikr) Allah leaving business aside. This is best for you, if you only knew (62:9); and when the prayer is over, spread out in the land in pursuit of Allah's abundance (fadlillah), remembering Allah a lot that you may succeed” (62:10). Commentators agree that the term fadl (rendered as Allah’s abundance) refers to all material things that a man seeks to meeting the physical needs of his life. Since a person’s success in meeting his material needs is contingent to his skill, knowledge, diligence and enterprise, the verse has an implicit instruction to actively participating in the production, economic and industrial fields and all lawful intellectual, and commercial pursuits of the era . 18. Salah as a universal meditation for all humanity. The Qur’an does not restrict the obligation of salah to the Muslims alone. It attests that salah was enjoined on the Jews (2:83, 5:12), on the Prophet Jesus (19:31), and the followers of Ishmael (19:54-55), and that the Prophet Abraham was regular in prayer (14:40). Thus the Qur’an treats salah as a purely spiritual obligation regardless of religious affiliation for praising and glorifying Allah. Accordingly, the Qur’an refers to the pious people remembering Allah and doing salah in all places of worship, morning and evening 24:36/37), and His name being regularly proclaimed in monasteries, churches, synagogues and mosques (22:40/): • “…Had Allah not driven people, some (communities) by others – monasteries, churches, synagogues and mosques in which Allah's name is regularly proclaimed, would have been demolished. (Remember,) Allah helps those who help His (cause). Indeed! Allah is Powerful, Almighty” (22:40). From purely spiritual perspective, Salah represents the attempt of human mind to rise beyond its temporal boundaries and attain a higher level of spirituality. A prayer, in the remembrance of Allah regardless of one’s religious affiliation, when performed with utmost devotion and singular concentration can bring peace and tranquility in day-to-day life, and more so during the travails of life. Thus, the utterly helpless - in mortal fear of the worst befalling any moment – a ferocious act of nature or a brute and barbaric act of man or beast (historical perspective), instinctively pray to God for divine help Allah in Islam is ‘rab al ‘alimin’ – the Sustainer of all humanity and not Allah of the Muslims or Arabs alone. To reduce this Allah of Infinitude to the followers of the Prophet alone or the Arabic speaking world will amount to put Allah into a strait jacket – the penultimate ignorance. The foregoing perspective aligns with a broader and more inclusive understanding of spirituality and worship, reflecting the Qur'anic ethos that encourages recognizing the shared spiritual heritage of humanity. It is a reminder that divine grace and the opportunity to connect with Allah through prayer are open to all, transcending religious, linguistic and cultural boundaries. This can inspire a more compassionate and united approach to interfaith relations and personal spiritual journeys 19. Good deeds with submission to Allah’s Will is the essence of Islamic message. Given the compelling tone of the captioned proposition we have listed below most of the supporting verses of the Qur’an to leave no ambiguity about this cardinal message of the Qur’an. • “Whoever submits (asslama) his whole being ( lit., face) to Allah, and does good deeds (muhsinun)-his reward is with His Lord. There will be no fear upon them nor shall they grieve.” (2:112). • “The believers, the Jews, the Sabeans, and the Christians - and (in fact) all those who believe in Allah and the Last Day, and do good and righteous deeds (amila sualihan)- their reward is with their Lord. They have nothing to fear, nor will they regret” (2:62). • “As for those who believe and do good and righteous deeds (amil as sualihat), He will grant them their reward in full. (Remember,) Allah does not love the wrongdoers” (3:57) • “Anyone - be it a man or a woman, who does good deeds (ya‘man min as sualihat) , and is a believer in Allah – it is these that shall enter the Garden and will not be wronged at all” (4:124). • “The believers, the Jews, the Sabeans, and the Christians- (and in fact) all those who believe in Allah and the Last Day, and do good deeds (‘amila sualihan)– shall have nothing to fear, nor will they regret” (5:69). • “And who is finer in speech than the one who invites to Allah, does good deeds (amila sualihan) and says: ‘I am of those who submit to Allah (muslimun)’” (41:33). 20. Taqwa/Moral Excellence /God consciousness (taqwa) is the bedrock of Islam The word taqwa and its noun form, muttaqi, and other root words appear in numerous Qur’anic verses with the connotation of heeding Allah, being conscious of Allah, preserving oneself against all immoral deeds and unlawful temptations, and being pious and virtuous. However, an all-embracing notion of this umbrella concept is encapsulated in the following short passage of the Qur’an: • “Allah has intricately balanced human instinct (nafs) (91:7) and imbued it with (the polarity of) moral depravity and moral uprightness (taqwa) (91:8). Those will attain falah (height of taqwa) who purify (zakka) it (their instincts) (91:9). And lost are those who corrupt it” (91:10). While the Qur’an is replete with this nuclear word and its other derivatives, its all-embracing notion can best be comprehended by deeply contemplating on the verses 95:4 and 49:13 that date from the two extremities of the revelation calendar - 95:4 from its initial stage and 49:13 from its concluding phase • “Indeed We have created human being in the finest model of taqwa (fi ahsani taqwim) (95:4), but then We debased him to the lowest of the low (95:5) - except those who believe and do good deeds (‘amil us sualihat): theirs is a reward unending” (95:6). • “O People! We have created you as male and female, and made you into races and communities* for you to get to know each other. The noblest among you near Allah are the most righteous (atqakum) of you. Indeed, Allah is All-Knowing and Informed” (49:13). *Lit., ‘tribes’] 21. The champions of taqwa are the noblest in Allah’s sight In sum, taqwa as a way of being consciously aware of our actions, making morally sound choices, and being accountable for them, could resonate with both theists and atheists on a moral or ethical level. In a religion neutral social scenario, it connotes with ‘the heedfulness of one’s universal social, moral and ethical responsibilities [Chapter 8.1, Essential Message of Islam] Interestingly, the Qur’an describes Allah as the wellspring of taqwa and forgiveness (74:56), and says that Allah, in the final stage of human’s creative process breathes into him some of the divine Spirit (15:29, 32:7-9, 38:72). Thus, from the Qur’anic perspective, every human being, regardless of religion or even if he claims to be an atheist, is a repository of taqwa that remains embedded in the deeper recesses of his subconscious self (nafs), and thus remains a shadow taproot of his moral and ethical values. Accordingly, the Qur’an does not restrict taqwa to solely Islamic rituals such as slaughtering cattle, taking provision for the Hajj (22:37, 2:197), and fasting (2:183). • “Neither their flesh nor their blood reaches Allah, but your righteousness (taqwa) does indeed reach Him…” (22:37). • “…And take provisions (for Hajj), but the best provision is taqwa. And fear Me, O people of understanding” (2:197). • “You who believe, fasting is prescribed for you as it was prescribed for those before you, so that you become heedful (tattaqun) (2:183). 22. Humanitarianism (Zakah). In close synergy with taqwa, zakah may be conflated with conscious human effort to purify his inner thoughts or sub-conscious self (nafs) and rid it of all defilements and egoistic tendencies. Thus there is a subtle overlap between zakah and taqwa. The Qur’an pairs the word zakah with salah (obligatory prayer) in many of its verses implying that those regular in prayer should also be regular in observing zakah, which is enjoined on all believers, regardless of their income levels (2:83, 2:110, 2:177, 2:277, 5:55, 22:41, 22:78, 24:37, 24:56, 27:3, 31:4, 98:5). Accordingly, the Meccan Muslims, the ancient prophets and the wives of the Prophet who were all mostly wanting in material resources were asked to be active in zakah (21:73, 23:4, 33:3 ). The Qur’an also connotes zakah with the purifying of one’s wealth by giving charity (9:103, 92:18). • “He who gives from his wealth to purify himself (yatazakka) (92:18) - not expecting to be repaid by anyone (92:19) - solely seeking the countenance of his Lord, the Mo st High (92:20) – such he will be satisfied “ (92:21). • “ (O Muhammad!) Receive from their wealth a charity to purify and cleanse them, and pray for them. Your prayers bring them tranquility. Allah is All-Hearing, All-Knowing” (9:103). [This verse revokes a divine prohibition to accept charities from the hypocrite Muslims who had declined to accompany him in a unarmed Hajj expedition that was very risky for the pilgrims ] These illustrations suggest that the Qur’an uses the word zakah for all kinds of humanitarian deeds. Thus for example, the rich can discharge it by giving charity and sharing their wealth with the needy, and the poor, can exercise it by showing mercy and compassion and extending emotional and psychological support to distressed humanity such as caring and nursing the sick and wounded, doing voluntary civil and relief works etc. 23. Zakat (Mandatory Charity) – transition from Zakah. As the revelation progressed and the Muslim Ummat (community) became increasingly prosperous, the notion of Zakah became more structured and codified and an obligatory duty under the ambit of Zakat while Sadaqa remained voluntary. • “Charities (saduqat) are for the fuqara (needy among the believers) and the masakin (needy regardless of religion) and the workers (who administer them), and for those who have embraced faith, and for (freeing) the slaves, and for (assisting) debtors, and (for spending) in Allah's way, and for the stranded traveler – an ordinance (faridah) from Allah. (Remember,) Allah is All-Knowing and Wise” (9:60). Disbursement of Zakat in the Muslim world during its classical era: During the classical era of Islam when the Muslim countries were governed by Islamic Sharia Law, the Zakat was collected by the state, and distributed to the different categories of people as the Qur’an prescribes (9:60). At the same time Zakat helped sustain public welfare systems, such as hospitals and education, and its scope was far outreaching than charity. The rate or amount of the Zakat on one’s asset was based on the relative ease in acquiring them. Thus, for example. it was set at 5% on land irrigated by well, 10% on a land irrigated by rain water or by natural water channels. As the categories of asset multiplied with time, computation of Zakat became increasingly complex and subjective. So, over time, the Zakat on one’s asset was simplified to 2.5% for almost everything. Zakat as a personal obligation for the rich towads mitigating poverty Modern asset ownership has grown immensely complex with the rise of businesses, industries, stocks, luxury items, high-end real estate, and advanced technologies, making Zakat calculation increasingly challenging. Additionally, Muslims today often pay Zakat alongside secular taxes, which are non-adjustable for Zakat purposes. Therefore, Zakat should be understood as a personal obligation aimed specifically at redistributing wealth to the poor and needy, distinct from state-imposed taxes, which fund broader societal needs and are used primarily for the rich and nominally for the poor and foster an economic order in which the rich grow richer and the poor poorer. This militates against the letter and spirit of Zakah/Zakat that aims primarily at poverty alleviation. If the Islamic Zakat was translated into voluntary poverty alleviation obligation and if the rich discharged it in this spirit, the global population of the super-rich will reduce significantly and so will the number of the abject poor. It may be greatly beneficial for the broader humanity – though in the backdrop of man’s intense love for wealth accumulation (100:8/78 below), it may be no more than a utopian outcry. The Qur'an provides no specific formula for calculating Zakat. In the absence of a formal state mechanism, it entrusts affluent individuals with the responsibility to contribute a fair share of their wealth toward poverty alleviation. While it is possible to give minimally, the Qur'an encourages a thoughtful balance between wealth retention and social duty. The Qur’an however does not leave the matter open-ended. A number of its verses (15:19, 70:24) as reviewed under 51/52 below confer Incontestable rights (huquq) to the poor in the wealth of the rich. So in Allah’s domain the rich who amass wealth without any compunction or habitually indulge in luxury spending may have some hard reckoning ahead. 24. Zikr (Remembrance) of Allah is the essence of prayer and spirituality The Qur'an is replete with exhortations on remembrance of Allah (zikr allah) and describes believers as those, who are profound in zikr , and whose hearts find peace in it (13:28, 22:35). • “Those who believe (are such) whose hearts feel comforted with Allah’s remembrance - for the hearts find peace in Allah’s remembrance” (13:28). • “(Give good tidings to) those whose hearts are filled with fear when Allah is mentioned, and who patiently endure any suffering that may befall them, and who keep up prayer, and spend of what We have given them” (22:35). In a number of verses, the Qur’an also identifies zikr with salat. • “Remember your Lord within your soul (nafs) most humbly and in awe, not loud of voice, mornings and evenings, and do not be among the neglectful” (7:205). • "Assuredly, it is I, I am Allah, there is no deity save Me. So worship Me, and establish the prayer for remembrance of Me (20:14). • “And remember the Name of your Lord morning and evening” (76:25). Most Muslim commentators hold that the best form of zikr is through prayer (salat). On the other hand, a close scrutiny of the Qur’anic sole verse on Congregation prayer (62:10) describes the latter only as a ritualistic or regimented way of remembrance of Allah and calls upon the believers to engage in the ‘remembrance’ of Allah in all their activities and pursuits of life after they disperse from the congregation at the end of the prayer. In another verse, zikr of Allah is even privileged over prayer: • “Recite (O Muhammad,) from what has been revealed to you of this Book, and keep up prayer. Indeed! prayer restrains one from that which is abominable and evil. Yet Allah’s remembrance is greater. (Remember,) Allah knows what you do”(29:45). 25. Fasting Fasting is prescribed for all healthy adult Muslims during the 29/30 days of the month of Ramadan. The instruction is laid down in a clearly stated passage (2:183-185) paraphrased below for easy reading in modern English: • Fasting is prescribed during the lunar month of Ramadan (29 or 30 days) as it was prescribed for people before them. However, anyone who is ill or on a journey and cannot keep fast can complete the prescribed period from the later days. • Those who find it hard to keep fast for any genuine reason - their expiation (fidya) is the feeding of a needy person; but anyone who can willingly do more (than this), it is better for him - but it is still better for him to keep fast. • Allah desires ease for people; He does not desire any hardship. so they should complete the prescribed period and glorify Allah in gratitude for guiding them, bearing in mind that the Qur’an was revealed in this month as a guidance to humanity and criteria of right and wrong. • The Qur’an allows conjugal relation in a night of the fasting. It permits eating and drinking until the white streak (of dawn) is distinct from the dark streak (of night) at daybreak. Eating or drinking is not permitted from this hour until nightfall. • Those spending the night in the mosque in devotion are also to observe conjugal abstinence. These are the limits set by Allah that He clarifies to people that they may be heedful (yattaqun)” (2:185, 2:187). How can people living in polar regions fast where the day and night are six months long? Since fasting is a purely religious obligation ordained by Allah, no human being can suggest short cuts for people living in constraining time zones. But the Qur’an also says that Allah desires ease for people and accordingly It allows expiation for those who cannot keep fast for genuine reasons by feeding the poor So a Muslim living in polar regions or any taxing time zone can use his intellect and decide for himself how to go about the passage on fasting without putting himself to any severe strain. 26. Hajj As Hajj or Umra represents a religious congregation, spanning a couple of days, only those who perform it actualize its various rites. This essay pieces together the relevant Qur’anic verses to capture the essential elements of Hajj rites. As the spiritualism and aura that surround the Hajj is overwhelming, no amount of writing can capture even an iota of it. The verses relating to Hajj are therefore not listed nor referenced and the following review is general. The Qur’an calls upon the Muslims who can afford, to perform Hajj or ‘Umrah in the service of Allah, and as a pilgrimage to the ‘First House of Worship' at Mecca, which was set up by the Prophet Abraham, and remains a place of peace and security to all visitors. Accordingly, it is forbidden to commit any obscenity or immorality or to quarrel or kill games during the Hajj. Shortened Hajj rites performed off-season is called ‘Umrah. The Hajj falls during specific months. The pilgrims can depart at the end of two days of the Hajj rites, but may also extend their stay, and can seek Allah’s bounty, such as by engaging in business during the Hajj season. Accordingly, since the Prophet’s time, Hajj caravans carried merchandise for trading during the pilgrimage period. This was essential for providing food and basic necessities and services to the large number of pilgrims, who came from far and away. The Qur'an embraces the key elements of Hajj rites, such as circumambulating the Ka‘ba, striding between the two hills Safa and Marwa, streaming forth from the plain of Arafat, seeking divine blessings, shaving the head, or cutting short the hair and symbolic sacrifice of an animal – usually a sheep, goat, or cow. This act commemorates the willingness of Prophet Ibrahim (Abraham) to sacrifice his son in obedience to Allah’s notional command in his dream (37:102). 27. Selfless Dedication To Please Allah (Al-Birr) – To Attain The Stature Of Muttaqi The Qur’an does not restrict worship to its regimented tenets like payer, fasting and Hajj and offers a channel to please Allah in a non-regimented manner such as parting with his possessions or what he likes most to please Allah. "The term al-birr, often translated as piety, virtue, righteousness, nearness to Allah, or goodness, encompasses various noble virtues as the Arabic word ‘Mtuttaqi’ (2:177) • “Piety (birr)* does not mean that you turn your faces towards the East or West; but truly pious is one who believes in Allah, the Last Day, the angels, the revelation and the prophets; and gives away his wealth - out of love for Him - to relatives, orphans, the needy (Masakin), the stranded traveller (Ibn Al-Sabil), and the beggar, and for (the freeing of) slaves; and (pious are those who) keep up prayer and give charity; and who fulfil their commitments, once they have pledged (to them), and show endurance in suffering and adversity, and during times of peril – it is these people who confirm (the truth), and it is they who are heedful (Muttaqun)” (2:177). • “You won’t acquire piety (al-birr*) until you give from what you hold dear. Whatever you give, Allah is fully aware of it” (3:92). 28. Jihad – Unremitting Struggle To Face The Challenges And Hardships Of Life As summarily reviewed based on the Qur’an usage of this word and its other roots in our original book, Essential Message of Islam, “On a personal level, jihad is a struggle to face the hardships and challenges of life with patience and determination, or to constantly endeavour to accomplish a lawful goal. On a community level, it is an ongoing struggle to overcome the social, moral, material, intellectual and spiritual deprivations of the time.” In medieval times when the world was divided on religious lines. a defensive war or an armed struggle to liberate a land occupied by an invader constituted jihad but since it involved use of force on other human beings, it had to be contingent to authorization by the head of state or the chief jurist (Mufti) of an Islamic state, or a duly elected community leader. With the advent of globalization and erosion of the political character of religion among the world nations - barring few exceptions, the notion of jihad as a political instrument has now become outdated. But jihad as a source of personal inspiration and non-violent driving force remains a religious duty of Muslims. • “Anyone who struggles (Jahada), struggles (Yujahidu) only for his soul (Nafs), for Allah is above any need of all Beings” (29:6). It is notable that the Qur’an elevates the notion of jihad to greater jihad (Jihadan Kabira) while bidding the early Muslims to respond to their enemies using the noble ideals of the Qur’an: • “Then do not obey the disbelievers, and wage against them (Jahidhum) an intense struggle (Jihadan Kabirah) with it the Qur’an]” (25:52). 29. Divine scheme of diversity of race, colour and language The Qur’an testifies that: • “…With Allah (lies) clear argument. If He so willed, He would have guided you all’” (6:149). • “Humankind was but one community, but (later) they differed. Had it not been for an earlier decree from your Lord, their differences would have been settled between them” (10:19). • “If your Lord so willed, He would have made humankind into one community – (but He did not will so); so they will not cease to differ” (11:118). • “Among His signs is the creation of the heavens and the earth, and the diversity in your languages and your colours. There are signs in this for those who know” (30:22). 30 No Coercion in Religion / Religious Pluralism Use of force for converting people to one’s faith has been practiced since ancient times. But the Qur’an enjoins freedom in the choice of religion and asks people to compete with each other in goodness rather than in religious zealotry (2:148) • “(There is) no compulsion in religion. Truth stands out clearly from falsehood; so whoever rejects false deities and believes in Allah, has grasped a firm handhold, which never breaks. (Remember,) Allah is All-Knowing and Aware” (2:256). • “Everyone has a direction (of prayer) to which he turns: (Regardless of his religion), so compete in goodness. Wherever you may be, Allah will bring you together. Allah has power over all things” (2:148). • “If your Lord so willed, everyone on earth would have believed, all together. Will you then (O Muhammad) compel people until they become believers” (10:99)? • “We know best what they say; but you (O Muhammad,) are not to force them. So remind with the Qur'an those who fear My warning” (50:45). • “So remind (them, O Muhammad) – for you are one who reminds (88:21); and have no power over them” (88:22). 31. Respectful Coexistence With Non-Muslims And Refraining From Disrespecting Their Deities The Qur’an forbids discrimination against any non-Muslim who offers peace – that is who is not hostile to you or does not belong to a hostile tribe. It also forbids insulting any deities of the polytheists • “You who believe, whenever you campaign in Allah's way, be discerning and do not say to anyone who offers you peace: ‘You are not a believer’ - seeking worldly gains (by exploiting him), for there are plenty of gains with Allah. (Remember,) you were like them before - till Allah favoured you. Therefore, be discerning. Indeed! Allah is Informed of what you do” (4:94). • “Don’t insult those whom they invoke besides Allah, lest they ignorantly insult Allah in enmity. Thus We have made their action seem pleasing to every community; then their return is to their Lord, and He will tell them what they had been doing” (6:108). 32 Mercy, Compassion and Forgiveness Each chapter (Sura) of the Qur’an (except the 9th Sura) begins with the invocation that Allah is Rahman (most gracious) and Rahim (Merciful. The Qur’an says, Allah is the wellspring of Taqwa and forgiveness (74:56/ 21) and promises forgiveness to all who, were not guided on the right path through no fault of their own (4:97-99/ 34). While the Qur’an is replete with Allah’s attribute of mercy and forgiveness, many testing events of the revelation as reviewed in the Part-2 and cross-referenced below distinguish the Qur’an as an epitome of mercy and forgiveness: i. It asked the followers of the Prophet to show no hostility to the Meccan pagans who barred their entry into the Sacred House for pilgrimage (5:2/ 9 above). ii. Its inclusion of a forgiveness clause in the Mosaic Law of retributive justice which prescribes “a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and wounds like for like without any forgiveness clause” (5:45). iii. The Prophet forgave a band of deserters from among his followers on way to the battle-field of Uhud and also forgave another group who defied his orders during the battle to collect booty– resulting in his defeat with heavy casualties. (3:159/ 68) iv. The peaceful integration of Mecca when “God withheld the hands of the Meccans from the Muslims and the hands of the Muslims from the Meccans” (48:24/ 195). v. The Qur’an’s oft-repeated pronouncement to return evil with good (13:22, 41:34, 23:96 / 64 above) vi. Its clear directive to offer security and protection to non-combatant civilians caught is war (9:6/48) vii. Its bidding on showing kindness to all people including strangers who may belong to other faiths, nationalities or races including strangers who may belong to other faiths, nationalities or races (4:36/65 viii. Its forbiddance of arbitrary retaliatory killing of any innocent human being, which it declares ‘haram’ (6:151/39, 2:179/46) The list can be extended but suffice it to say that if there was any over-riding factor in the phenomenal spread of Islam in the lifetime of the Prophet and in its early centuries, it was its care and concern for the disenfranchised section of people and its inordinate emphasis on justice, and human rights as elaborated in Section 2 below – this is of course besides it spiritually regenerating message as under review in this Section 33. Allah’s Name Is Taken In All Places Of Worship - Monasteries, Churches, Synagogues…. To combat religious hatred and fanaticism, the Qur'an also emphasizes the sanctity of all places of worship, highlighting the unity of all religions at a spiritual level: • “…Had Allah not driven some people away by others, monasteries, churches, synagogues, and mosques, where Allah's name is frequently mentioned, would have been demolished. (Remember,) Allah helps those who help His cause. Indeed, Allah is Powerful, Almighty” (Qur'an 22:40).-(also listed in 18 above) In its later revelations, when Islam had been established as a historical reality and no longer faced existential threats from pagans, Jews, or Christians, the Qur'an further elucidates the vision of the plurality of faiths. It declares: • “We have revealed to you this divine Writ (Kitab) setting forth the truth, confirming (whatever) remains of the divine writ (sent earlier), and determining what is true in it. Therefore, judge between them by what Allah has revealed, and do not follow their whims after what has come to you of truth. For each of you We have made a (different) code (Shir‘Ah), and an open way (of action) (Minhaj). If Allah so pleased, He would have made you (all) into one community. Therefore, vie (with each other) in goodness (so that) He may test you by what He has given you. (Remember, you) all will (eventually) return to Allah, and He will tell you in what you differed” (5:48). A compelling testimony of Qur’an’s pluralism is captured in the verses on the common criteria for divine judgment for all believers in Allah – tabled under 19. above. 34. Allah May Pardon Those Who Had No Means Of Guidance The Qur’an promises forgiveness to those people who were deprived of any true guidance because they belonged to religions that had lost their purity, or were otherwise derailed on account of their mental, physical, psychological or social conditions, or they lived in mortal terror and were totally helpless in life (4:97-99): • “When the angels will take the souls of those who wronged themselves, they will say: ‘How were you?’ They will reply: ‘We were helpless on earth.’ (The angels) will say: ‘Wasn’t Allah's earth wide enough for you to flee somewhere (for refuge)?’ As for those, the abode will be hell - an evil refuge (4:97); except those among men, women and children, who are helpless, have no means (for any guidance), and are not guided on (the right) way (4:98). Those Allah may pardon, for Allah is Most Forgiving and Pardoning” (4:99). The passage, though allegorically phrased is far from obscure or unintelligible and clearly conveys a divine promise of forgiveness to all who, through no fault of their own, found themselves unable to access or comprehend the guidance they needed. This passage resonates with the idea that Allah's mercy is boundless and takes into account the circumstances and capacities of each individual who collectively form a brotherhood of humanity. 35. Brotherhood Of Humanity Pieced together, the foregoing reviews bring across the Qur’anic vision of a universal brotherhood of humanity that will allow people of diverse faith, culture, colour and language to leave all their differences to the divine will and live together in peace, amity and harmony. They must respect each other, show mercy and compassion to those in distress, help the needy and underprivileged, forgive their perceived enemies and assist each other and be pro-active in good deeds to make life easy and peaceful for all human beings. Some Muslim ideologues confuse the Islamic vision of the brotherhood of humanity with a pan-Islamic brotherhood of Muslims. There is a sharp difference between the two notions. One, the brotherhood of humanity is tailored to unify all diverse communities of the world, promote inter-faith harmony and enable the minority communities in all countries to avail of all the privileges of the mainstream majoritarian society. The other, pan-Islamic brotherhood is a divisive notion that divides the world between the Muslims and non-Muslims (Muslim Block and non-Muslim Block) and creates barriers against interfaith peace and harmony. With the advent of globalization, the myriad of activities of life from birth to death including the feeding and raising of infant, providing it with all kinds of survival needs through to their parting hour in old age, have been largely harmonized or secularized. There is no way of drawing any sharp line between the different activities and pursuits of life on religious ground as was the case until not too distant a past. So any notion of any exclusive Muslim brotherhood is untenable apart from being a grievous contradiction of the Qur’anic message. 36. Apostasy Is Not A Criminal Offence The Qur’an does not recommend or support any temporal punishment for apostasy. It deals with the subject on several occasions, illustrated below, and makes it clear that apostates will be punished after their death (2:217, 16:106). • “…Their deeds will be of no avail in this life, or in the hereafter; and they will be the inmates of hellfire and they will remain there” (2:217). • “…On them is the wrath from Allah and theirs will be a dreadful punishment” (16:106). [also 3:90, 47:25-27] Furthermore, the Qur’an does not prescribe any punishment for a person “who believes, rejects faith and then. believes (again), and again rejects faith, and goes on increasing in unbelief.” (4:137). It assures Muslims that “if anyone abandons his religion, Allah will replace him with others whom He loves and who love Him.” (5:54).. Thus there is no Qur’anic basis to legislate capital punishment, or, for that matter, any punishment for apostasy as legislated in some Muslim majority countries for political reasons. 37. Blasphemy Is Not A Criminal Offence As for apostasy, the Qur’an does not prescribe any punishment for blasphemy - insulting Allah, the Qur’an or Prophet Muhammad, or any religious symbols and icons in a broader sense. Muslims with their profound love and reverence for the Prophet get deeply hurt when they hear, or read or are exposed to any material or animation maligning or demeaning their Prophet. Some with intense though misplaced religious zeal regard any insult of their Prophet as an attack on their religion and take to violence against the offender. This feeds communal hatred and upsets peace and harmony of the society at local, national and even international level and can spark communal violence and vindication by killing the offender (s). The Qur’an’s position on blasphemy is clear. It says: • “Thus we made for every messenger an enemy - Satans from among men and jinn, some of them inspiring others with seductive talk (in order to) deceive (them), and had your Lord pleased, they would not have done it. Therefore, leave them and what they forge” (6:112). • “Thus we made for every messenger an enemy among the criminals - but enough is your Lord (O Muhammad,) as a Guide and Helper” (25:31). Thus the Qur’an treats blasphemy as a moral vice rather than a criminal offence. 38. Taking A False Oath That Could Upset Social Peace And Harmony Is Forbidden: • “Do not make Allah an excuse for your oaths (Ayman) that would prevent your being virtuous (Tabarru), or heedful (Tattaqu), or reconciliatory among people. (Remember,) Allah is All-Knowing and Aware” (2:224). Allah will not take you to account for any frivolity in your oaths, but He will take you to account for the intention* in your hearts. (Indeed) He is Most Forgiving and Gracious” (2:225). *Lit., ‘earnings’.] • “Allah will not take you to account for thoughtlessness in your oaths - but He will take you to account for the oaths which you swear, in earnest, the expiation for which is the feeding of ten needy persons with the average of what you would feed your own families, or clothing them, or freeing a slave; but if anyone cannot afford (this), then it is fasting for three days. This is the expiation of your oaths that you have sworn, but (it is better that) you keep your oaths. Thus does Allah clarify His messages to you, that you may be grateful (to Him)” (5:89). It is notable that in the Qur’an, oath (Ayman) is a personal pledge aimed at denying oneself of any good thing that the Law of Islam does not prohibit, or giving up a lawful habit or pursuit. Thus for example in pre-Islamic Arabia, a man could temporarily abandon his wife by taking an oath (Ayman), which he could break at will thus torturing his wife indefinitely and upsetting family peace and harmony. 39. Introduction Of Prohibitory Commandments Right from the beginning of the revelation, the Qur’an had to deal with grave injustices, social inequities, deprivations, sufferings, miseries and vices that were rampant in the era. Therefore, before long it interweaves them into the tenets of faith by introducing the following set of binding (Harrama) commandments: - Be kind and dutiful to (your) parents, - Do not kill your children on account of poverty - We provide for you as well as for them, - Do not take the life of any person, which Allah has sanctified, except through justice (due process of law) - so that you may think.”’ That’s what He commanded you, that you may use your reason (6:151). - And do not approach the property of an orphan before his full maturity - except for its betterment, - Give full measure and (use) true scale: We do not task a soul beyond its capacity; - When you speak, uphold justice (Fa‘Dilu) even if it concerns a relative, and fulfil the commitment to Allah.’ "Thus does He instruct you so that you may remain mindful."(6:152) These commandments were among the first steps taken to address these issues. Also Read: The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part One ----- Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009. URL: https://www.newageislam.com/books-documents/quran-nurun-ala-nur-light-quranic-guidance-part-two/d/134007 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism