AS I AM COMPLETING volume 3 and as I listen to many voices during our book discussions and in social media, especially those of younger generations, some of whom are getting turned off by the overemphasis on these rituals without their underlying spiritual roots, I feel it is time for us to take a fresh look at the Five Pillars of Faith (commonly known as Five Pillars of Islam), to challenge our conventional thinking about these five very important manifestations and demonstrations of our faith-based rituals. They inspired early adopters of the faith, the followers of the Prophet Mohammad, for generations to become better human beings and to change the social order of their own time and for future generations. Many Islamic centers in the West and the madrassa-based religious education in most Muslim countries emphasize these rituals with a singular focus on the Afterlife while remaining unconcerned about and uncommitted to social justice, unwilling to have open discourse and debate about faith and reasoning, and giving lip service to gender equality.
I have chosen to call these five Islamic practices the Five Pillars of Faith, as opposed to the common name Five Pillars of Islam, since Islam calls for faith in God and active engagement in good works, principally for truth and justice in our world. These Pillars provide the support system, say, for the house of Islam. But the house is there to provide safety, security, and the ability to think and act in a safe and free environment so that life can become meaningful and purposeful, without which the Pillars alone cannot benefit us and cannot manifest their true potential. I have traveled around Muslim countries, and I see mosques full of worshippers. During the month of Ramadan, the countries are transformed into a festive mood, and zakat is being doled out to feed and clothe the poor. But I also see widespread corruption, a lack of civil society, absence of social safety network to give dignity and empowerment to the poor; women are not given freedom and support to become educated, self-empowered, and be a full partner in family and public life – all these point to the fact that the leadership as well as the general public are not benefiting from these rituals other than feeling good about themselves, and they are not being inspired to transform their lives and their societies toward truth and justice, without which faith cannot exist and thrive and human dignity cannot find its proper footing.
Here are these five Pillars—to remind ourselves, and also for those who might not be familiar with them:
1. A formal declaration of faith known as Shahada (delcaration, confirmation, testimony, witness),
2. Daily worship and prayer known as Salat (worship, communion, mindfulness, supplication, blessings)
3. Annual fasting during the month of Ramadan, known as Sawm (abstinence, mind over matter, emotional intelligence)
4. Pilgrimage to Makkah (once in a lifetime), known as Hajj (travel – physically and spiritually), and
5. Annual obligatory charity designating 2.5 percent of one’s accumulated wealth and resources for social welfare, known as Zakat (purification, increase)
Paralleling human existence on a dual plane, Islamic guidance and rituals put equal emphasis on physical as well as spiritual upliftment of our being and our spirit. The Qur’an repeats time and again that success and purposefulness depend on Faith in God and Goodness to Humanity as manifested in this verse as well as many others: “Surely, those who believe (meaning Muslims), and those who are Jews, Christians, and Sabians—whoever believes in God and the Last Day (Day of Judgment) and does good (to humanity and to the world), they will have their reward from their Sustainer God; there is no fear for them, and they will have no regrets” (“The Cow,” 2:62).
The real intent of the Five Pillars of Faith is to bring out personal commitment and practices to build a relationship with our Creator; shape our character through emotional and moral maturity; be inspired to share our resources with others, especially the poor and the vulnerable; and build relationships with other human beings to bring harmony at personal and social levels across the globe. Let me repeat: I have been to many Muslim countries, and the mosques are full of worshippers, but at the same time, there is widespread corruption, where party loyalty supersedes loyalty to truth and justice and civil discourse and rule of law are widely absent. How could that be if prayers and worship of God were meaningfully adhered to? Did not God say in the Qur’an: “Indeed, worship and prayer (Salat) protects from evils and shamefulness” (“The Spider,” 29:45) and “God commands acts of justice, goodness, and generosity to fellow human beings, and He forbids any and all that is indecent and shameful, socially and morally undesirable, and disapproved of and acts of anarchy and endangerment of public safety” (“The Bee,” 16:90); these are the verses that are routinely being recited in every Friday prayer sermon in the mosques, but with no effect. Why is it so? Because we are too busy making these Five Pillars as mere rituals and have forgotten in the process what Islam is.
This appendix is meant to encourage us to rethink what these Five Pillars of Faith are meant to be, according to my understanding and to spur meaningful dialogue among people, especially the young, as they challenge their faith and make a renewed commitment to faith and goodness based on intense debate, discussion, and consensus building. Such rethinking is not needed in Islam and among Muslims only. It appears to me that every major faith group and ideology in the world today could reflect on the mindless rituals that are being propagated and practiced in places of worship or work, where loyalty to clerics is superseding loyalty to God (e.g., the Catholic Church), where religious intolerance is causing death to human life that has been mads sacred by God (e.g., Buddhists in Myanmar), where poverty is becoming widespread and income inequality is reaching a breaking point (e.g., capitalistic creeds and free markets), where speaking the truth and bringing social consciousness is being trampled by the far right and religious fundamentalists while freedom and human dignity are supposed to be the cornerstone of all major religions and ideologies.
Since I’ve discussed those who claim faith but fail to live up to the tenets of faith in terms of truth and social justice, let also be mindful that societies in countries such as China and Russia, who have reneged on faith in the name of atheism and class warfare, have done far worse in terms of destroying human life and dignity, denying people the right to practice their faith and suppressing freedom of expression and the rule of just law. People all over the world are suffocating from the combined weight of the religious right, the communist-atheists, and unencumbered corporate greed that favors capital owners at the expense of those who provide labor and intelligence to make the capital bear fruits. People who genuinely believe in God and in human goodness, irrespective of religious affiliation, and those who believe in human goodness while unsure of their faith all have a collective responsibility to make this world a better place—a world devoid of division, racism, gender inequality, and poverty and where truth and justice prevail for everyone, in every corner of this planet.
Declaration of Faith (Shahada)
The Declaration of Faith is known as the First Pillar. Early followers of the Prophet Mohammad were required to make this a private and eventually a public declaration as the first step toward faith and goodness and to change their lives for the better, not only for themselves but for their society and for the whole world at large.
The real intent of this declaration (Shahada actually means an act of witnessing) is to bring simple but deepening clarity around our nature and our relationship with God, the Creator—we are His creation, made in His nature and bound by His cosmic, moral, and social laws, and prophets such as Mohammad, Jesus, Moses, and Abraham, among many others, came to communicate such understanding and to gain commitments in human terms. Every faith demands such clarity, but most have fallen short, including today’s Muslims. Judaism has marginalized its relationship with God and accountability before God and revolted against prophets time and again, even with Moses or with Jesus, which is well known and documented. Some sects in Christianity, in their excess of love and adoration for Jesus and Mary, have positioned God Almighty as one of the three rather than the only God and have imposed celibacy, monastery, papal hegemony, and so on, on people which were not in accordance with the teachings of Jesus. Muslims, despite spectacular success during their first millennium (600 AD to 1600 AD) in all spheres of human endeavor—godliness, moral clarity, social consciousness, science and technology, governance—have fallen behind most developed countries despite adherence to rituals and Qur’anic memorization by one part of the society, while the other part has marginalized the faith, and both parties only give lip service to God’s guidance toward truth and justice. Deeper understanding of and relationships with God, of the role of prophets and spiritual leaders, of the harmony of the spiritual and material worlds, of human existence and the natural world, are becoming less of a norm, whereas Shahada was meant to bring out such awareness and help develop a deeper understanding and realization of a genuine commitment to make our lives and our societies purposeful and beneficial to all of God’s creation, not just for humans. Even there, we are falling short.
It is a standard practice for new Muslims to publicly make this declaration in a religious gathering in a mosque to initiate the journey into faith. In reality any place will do, and a couple of witnesses to the declaration should be sufficient. Many of the Prophet’s early followers took Shahada in the fields, in homes, and in the precinct of the Kabah—wherever the Prophet was available at the time of such events or where he wished to perform such an event as planned. Muslim children who are born into the faith are never required to take the Shahada, and if today’s world is any guide, there is no assurance that a person born in faith understands the real meaning of faith, can demonstrate real commitment to faith, and attain the natural follow-through to practice goodness to humanity.
Perhaps, therefore, it is time to make Shahada a requirement for all who wish to take this journey into faith and make a real commitment rather than make an empty appearance. All young children born to faith between the ages of fifteen and eighteen, as well as those who wish to come to faith, should undergo a personal preparation for such an event, and the community needs to provide the space and forum to help them engage in debates about faith, study the Qur’an and other Books of Revelations, educate themselves in human sciences, and question and seek meaningful answers to attain clarity before taking the Shahada. While it should be the norm that children born into the faith take the Shahada between the ages of fifteen and eighteen, no one should be forced against their free will to take it until such a time when they feel ready and when they have come to an understanding that such commitment is what they aspire to. We may also want to expand the basic declaration with additional commitments pertaining to the generation one belongs to and the challenges of the day. Here is an example for our generation:
Primary Declaration: I bear witness that there is no god but God, the One God Who has no associates. I further bear witness that Mohammad, Jesus, Moses, and Abraham are prophets of God among many others whom God has sent to humanity throughout our existence on this planet.
Supplemental Declaration: My faith in God and in the guidance of the prophets demands, and I do commit to, the following:
· to seek and gain knowledge from revelations and from human sciences and humanities as the first family (Adam and Eve) were taught by God and by each other,
· to seek and gain a profession to gain financial independence and not compromise my faith for material or personal gains or seek compensation for sharing faith with others,
· to commit to serving the community, irrespective of faith, through honest work, generosity to fellow human beings, finding the truth and realities of our world, and establishing a just society,
· to fight against evil and disharmony to give truth and justice a firm footing,
· to keep the natural order of this planet and be a responsible steward of this planet and all that exists, over which we have been gifted control and understanding by God and our collective efforts, and
· to sustain a fervent aspiration to be Godlike in all our personal pursuits and human activities so that in our Afterlife we can be with God.
As seen from the above, this act of Shahada has three different parts:
· Part one is about God and our relationship with God, the spiritual.
· Part two is about the prophets, their guidance, and their role in shaping our physical and social life, the physical.
· Part three is a personal and social commitment to harmonizing our spiritual and physical dimensions. This last part is really important as a tradition of the Prophet himself—when he administered such an oath (Shahada) to his early followers, he would invoke a set of social behaviors such as not to lie or steal or be unjust and to remain committed to truth and justice as part of the oath.
This act of Shahada is manifested in all creations and in all stages of our evolution, as the Qur’an makes references to such witnessing and conversations between God and His creation. Here are few examples from the Qur’an:
[Consider the truth] when your Sustainer God brings forth offspring of the children of Adam, from themselves, He makes them confirm the truth about themselves: “Am I not your Sustainer God?” They say: “Yes, we do confirm.” [Such is the truth], lest you say on the Day of Resurrection: “We were unaware of this” or you complain: “It was our forefathers who invented polytheism, and we are but their descendants after them. Would You then make us face the consequences of their untrue conjectures?” This is how We [God] make the guidance explicit so that you may return [to the truth]. (“The Higher Elevation,” 7:172)
(Reflect) when the earth will be violently shaken, and it will expose its secrets and people will say: “What is the matter with her?” On that occasion, the earth will tell her story, as inspired by her Sustainer God. On that occasion, people will come out individually so that their life’s worth can be shown to them—one who did an atom’s worth of good work will see it, and one who did an atom’s worth of evil work will see it. (“The Shaking,” 99:1–5)
Are you not aware that all that is in the universe and on earth bows down and acknowledges God—the sun, the moon, the stars, the mountains, the trees, and many human beings, while many human beings will face negative consequences (due to their own conduct). Anyone whom God brings to shame (due to their own conduct), none can bring honor to them. (“The Pilgrimage,” 22:18)
With Him [God] are the keys to the world beyond human perception and cognition. None knows them but He. He knows what is on the land and what is in the sea. Not a leaf falls but He knows; nor is there a grain in the deepest darkness of earth that he does not know; nor is anyone dead or alive—all is recorded in a book manifest (to Him). He is the One Who causes you to be like dead at night (in your sleep), and He knows what you earn by daytime. He brings you back to life each day so that a term set (for you) may be fulfilled. Eventually you must return to Him, and He will make you understand all that you were doing (in your life). (“The Cattle,” 6:59–62)
We [God] offer this trust (knowledge and freedom of choice) to the Universe, the earth, and the mountains, but they (all) were afraid to accept it (such a responsibility), but human beings accepted and proved to be unfaithful and ignorant (even after knowledge and guidance). (“The Allies,” 33:72)
Say: “Do you deny Him Who evolved the earth in two eons [days], and do you claim that there are others equal to Him? Such is the Cherisher of the Universe, as He established mountains on it (rising high) above its surface, blessed them, and ordained food for all who wish to seek such provisions over four eons [days] with equal right to access. Then He applied himself to the heavens, which was like smoke, and said to it and to the earth: ‘Come into a system together, willingly or unwillingly.’ They both said: ‘We come willingly.’ So He arranged them into seven heavens in two eons and revealed to each Heaven its affairs and functions. We beautified the lower Heaven with lights and made it a protective shield. Such is the way with the Mighty, the All-Knowing.” (“The Plain Text,” 41:9–12)
The Worship of God (Salat)
The Worship of God is meant to align us with the spiritual and to continually renew our commitment to expanding what is good and diminishing what is evil. As the Qur’an says, the Salat should keep you away from evils and from shameful acts; yet I have seen too many worshippers and too much corruption coexisting in many religious communities and nations. Some Muslim countries and many Muslim communities are no exception.
Five times daily to commit to the worship of God is a unique contribution of Islam to human development. It constantly reminds us of who we are, what our purpose in life is, and where we go back to at the end of our journey in this life. We are asked to do this on a daily basis. For early Muslims, the passion and devotion to prayer was a clear demonstration of their faith in God and a spiritual preparation to engage in goodness in the world for the benefit of all humanity. Prayer awakened the true nature of their beings and the nature of God in which all human beings are created, and it was an opportunity on a daily basis to renew the vow of faith and goodness and extend an opportunity to retire from daily preoccupations to establish a sanctuary of tranquility, reflection, and assessment of where we are on this infinite scale and potential to achieve clarity with faith and commitment to do good.
The Qur’an has many verses describing and encouraging the requirements and expectations for prayer, the timing for prayers, and the purpose of prayer, which was further corroborated and demonstrated by the Prophet and his followers for all future generations of believers and people of understanding, reasoning, and goodness. Formal and obligatory (fardh) Islamic daily worship is clearly established in the Qur’an, and, through the tradition of the Prophet, it is to take place at following times:
1. Morning Prayer (Fajr), before sunrise (starting at the time the daylight becomes discernable or visible till sunrise),
2. Noon Prayer (Zuhr), immediately after noon and till the early part of afternoon,
3. Afternoon Prayer (Asr), the later part of afternoon, prior to sunset,
4. Sunset Prayer (Maghrib), immediately after sunset, and, lastly,
5. Night Prayer (Isha), an hour after sunset and till midnight.
The Qur’an encourages the faithful to do these obligatory prayers at the mosque, to build a sense of community, but these prayers can be done individually, with family and in small groups at any place at the appropriate times.
On Fridays, the Noon Prayer (zuhr) is replaced by the Prayer of Gathering (Jumua’h, or Mass), which is similar in tradition to Sunday Mass for Christians and Saturday Sabath for Jews. During this prayer there is a formal sermon (khuthab) by the leader of the prayer (typically known as the imam but more appropriately an informed community leader who is from the community, has a good reputation and good understanding of faith, Islam, and contemporary social constructs). In many Islamic centers in the United States and other Western countries, imams educated in madrassas are brought in from overseas, and they have very little understanding of the social and cultural norms of the society they are supposed to live in and guide the people in. This is creating a greater divide among many Muslims who are more committed to reasoning and having discussions about their faith and rituals, versus these imams and overly religious community members who are committed to simple memorization of the Qur’an, focused on rituals, prefer preaching over reasoning and discussions, and favor traditional gender inequality practiced in many Middle Eastern Muslim countries.
Besides the formal and obligatory daily and weekly worship and services, there is a prophetic tradition of Late-Night Prayer known as Tahajjud, which the Prophet Mohammad did regularly, but it has not been made obligatory. There are other types of prayer, such as short formal worship (zanazah) for the dead before burial, which is a requirement, and there are traditions of worship to overcome difficulty (ishigfar) or to help make the right decisions (ishtikhara) or to seek sincere repentance and make a commitment not to do it again (tawba), and so on.
The formal worship is both a physical act and a spiritual act of cleansing, recitation, and reminders from the Qur’an; a reflection on life and God; and a renewed commitment and vow to worship God and to serve humanity, to avoid all forms of evil and injustice, and to commit to truth and justice for all. Without such awareness and commitment, prayer will not be useful or meaningful. To a large extent, that is evident all over the world; where such prayers (in all faith) have been marginalized, they have lost their deeper meaning and inspiration. Among some people, spirituality has become a form of mindfulness (e.g., yoga exercise) without any real connection to God and to our soul/spirit, which originates from God.
The details of the prayer in terms of physical cleansing (ablution, or wudu) with water or symbolic wudu (also known as tayammum), as a prerequisite before initiating formal worship and the process of bowing down, prostration, and the required recitations from the Qur’an and other utterances, commitment, and vows, are all explained in English in volume 2 and can also be found in many books on Islamic prayer as well as on the internet, though one needs to be careful of the commentary that goes with such sources, especially on the internet since there are many sites infused with extreme views and rigid (fundamentalist) rituals that do not adequately explain the purpose and reasoning behind such forms of worship.
One of the important traditions and issues during Islamic prayer is the recitation of the Qur’an as part of the daily and weekly ritual prayers so that we can be mindful of what God says in the Qur’an. The Qur’an is God’s revelation to and conversation with humanity in every generation and with the faithful in particular. I am not sure how many of you can teach a subject in a school when you speak in a language that the students don’t understand. I suspect you will not have a teaching job if you can’t teach in the language of the students. In a similar vein, how good would it be for you to address an audience in a language that they do not understand, only to irritate them and abuse their time and presence? Yet, in the name of tradition and without fulfilling the real intent of Islamic prayer, which is to be in God’s presence, to communicate with God in a meaningful and purposeful way in the language that one can converse in, most of our imams and Islamic scholars are unwilling to accept or even discuss the need for such revision in our ritual prayers. It becomes more acute during the month of Ramadan, when we are required to recite, remember, and reflect on the entire the Qur’an; yet the imams, with their Arabic recitations of the Qur’an, leave us standing and unable to remind, reinvigorate, and reignite our understanding of God’s message every year. This is an aspect of our worship that needs urgent and vigorous discussion with open mindedness and focused attention to the intent rather than the pure rituals.
Below is a sample of verses from the Qur’an that provides different aspects of this daily worship in Islam:
“Worship of God [Salat] has been prescribed for the faithful at fixed times (of the day).” (“The Women,” 4:103)
“Encourage worship of God [Salat] on your followers and let them be committed to it…” (“Ta Ha,” 20:132)
“So be patient about what they (your adversaries) say and praise the Glory of your Sustainer God before the rising of the sun, before its setting, and during the hours of the night and parts of the day so that you may be content” (“Ta Ha,” 20:130)
“When this Qur’an is presented (recited), pay attention to its message and reflect on its meaning (in silent contemplation) so that you can partake in its mercy. Be conscious of your Sustainer God within your inner core with awe and humility and in a voice pleasant during morning hours and evening hours, and do not allow yourself to be without such conscious mindfulness. (Think of those) who are in the presence of your Sustainer God—they are not too proud to serve Him; they glorify and honor Him immensely and to Him they are wholeheartedly devoted.” (“The Elevation,” 7:204–206)
“Stand up to worship God [Salat] from the declining of the sun till the darkness of the night and the recital (of the Qur’an) at dawn; such recital at dawn is always witnessed. And during a part of the night (latter part) stay awake [in tahajjud prayer] beyond what is obligatory on you. Perhaps your Sustainer God will (help you) rise to great eminence!” (“The Night Journey,” 17:78–79)
“When you travel through the earth, there is no blame if you shorten your worship; also, if you fear that the deniers of faith (anyone else) will cause you trouble.” (“The Women,” 4:101)
“And when We [God] bless a human being, he becomes unmindful and withdraws (thinking that he is self-sufficient) until an evil (adversity) touches, then he is full of prolong supplications.” (“Ha Mim,” 41:51)
“Woe to those worshippers who are not mindful in their worship, wish only to be seen, and refuse to perform any kind acts.” (“Kind Acts,” 107:4–5)
“Be mindful of your worship [Salat], worship that is balanced and stand before God as truly devoted.” (“The Cow,” 2:238)
As part of Islamic worship, after the formal rituals, recitations, and vows, which include many supplicatory recitations and commitments, a personal or community supplication is traditionally done at the end of the worship in most cases, but not by all. There are beautiful examples of supplications in the Qur’an that pertain to Adam and Eve; to prophets such as Abraham, Moses, and Jesus, among others; and supplications of other historical figures mentioned in the Qur’an, as well as the rich tradition of the Prophet Mohammad as recorded in his life story and the formal collection of his sayings and activities (Hadith). Here are some examples:
“All praises belong to God, who is the Cherisher of the Universe. He is the most Merciful, and He instills mercy in all His creatures. He is the Arbiter for Judgment Day. Our God, it is You that we (strive to) serve, and it is You that we ask for help (in serving others). Our God, guide us to the right guidance, the guidance followed by those whom You bless and not the guidance of those who earn Your displeasure by deviating from Your guidance” (“The Opening,” 1:1–7; the supplication that is repeated each day in Muslim Prayer; see volume 1 for details, pages 1–7).
“We believe in the Book (the Qur’an), that it is all from our God. None minds expect those who understand. O our Sustainer God, may you not make our hearts deviate after You have guided us. May you bless us since you are the most generous of all. O our Sustainer God, You are the gatherer of people on the Day of Judgment, about which there is no doubt. You surely do not fail in Your promises” (“The Family of Amran,” 3:8; the supplication of people of knowledge who accept divine guidance and revelations).
“Our Sustainer God, We believe in You, so count us among those who also believe and give witness. What reason do we have not to believe in God and the truth that has come to us, while we sincerely desire for guidance that Our God will help us to be with those who are righteous people?” (“The Repast,” 5:83–84; the Prayer of Negus - the Christian king of Ethiopia, who sheltered early Muslims who were persecuted and sought refuge in his kingdom)
“O our Sustainer God, grant us good in this world, grant us good in the life to come, and protect us from the evils of the Fire” (“The Cow,” 2:201, seeking goodness and protection in this life and the life to come, a supplication that is recommended for all faithful).
“O my Sustainer God, if You had willed, you would have them perished and me too. Will you now destroy us for the acts of the fools among us? This is nothing but a trial from You. You cause some to perish as You will, and You guide others as You please. You are our Protector, so forgive us and have mercy on us; You are the Best of those who forgive. Ordain for us what is good in this worldly life and in the Hereafter since we turn back to You and repent (wholeheartedly)” (“The Elevation,” 7:155–156; the prayer of Moses for his people).
“Say: ‘My Sustainer God, increase me in knowledge’” (“Ta Ha,” 20:114; seeking knowledge and gaining better understanding of divine texts and worldly affairs).
“O our Sustainer God, accept from us our work; surely You hear and You know. Our God, make us both align with You and bring from our children a nation that is aligned with You. Show us our ways of devotion to You and bless us. You are Ever Forgiving and Merciful” (“The Cow,” 2:127–129; the prayer by Abraham and Ishmael on the occasion of rebuilding the Kabah, the place of worship that all Muslims turn to during daily Salat and congregate at during the annual pilgrimage).
Before we finish this short discussion and understanding of the Second Pillar of our Faith, let us be reminded of what God said in the Qur’an about the language in which it was revealed—not because something was special about the Arabic language (though many Muslims, imams, and Muslim scholars will argue otherwise), but because that was the language of the people to whom a prophet was sent from among themselves, a prophet who spoke Arabic as his native tongue with unmatched eloquence and impact. Without getting into arguments and counterarguments in this volume, I would encourage strong debates and discussions in our living rooms, Islamic centers, and public square on this important aspect of our prayer if we are to make daily, weekly, and annual prayers impactful and mindful, as was intended and as was demonstrated by Muslims for centuries until we fell into mindless rituals and forgot their real purpose and benefit. It is, in my opinion, difficult to make the prayers impactful if most of the prayers, including the recitation of the Qur’an, is done in Arabic when the majority of the Muslims today do not speak the language and when we select imams based on their ability to recite the Qur’an but not on the depth of their understanding of the Qur’an and their ability to effectively engage the congregation on how to perform this important ritual that inspires us rather than makes us fearful of God.
“We [God] never sent a prophet except with the language of the people, so that he could explain clearly to them (Our Guidance and messages). Then God allows some to remain in error (and continue erroneous practices) while He guides others as He will. God is Powerful, Wise!” (“Abraham,” 14:4)
“These are the verses (guidance and messages) of the Book [Qur’an] that makes (matters and affairs) manifest. We [God] have revealed it—an Arabic Qur’an, so that you (who speak the language) may understand. We narrate and expose to you the best of narratives in this Qur’an, though before this (revelation), you were uninformed and unmindful” (“Joseph,” 12:1–3; also see 41:3).
“If We [God] had prepared this Qur’an in a foreign language (to the immediate audience, who were Arabs), they would have said (in surprise and disbelief): ‘Why have its messages not been made clear to us—a foreign tongue and an Arab (messenger)?’ Say: ‘It is sent to those who believe a guidance and accept its healing’; but for those who lack belief, there is deafness in their ears, and it remains unreachable for them. (It is as if) they are being called from a far-away place (they can hear but can’t understand what is being said)’” (“Ha Mim,” 41:44).
These verses should be sufficient to start a vigorous dialogue among ourselves to reflect on our daily, weekly, and annual prayers and how we need to make these important and powerful rituals more understandable, meaningful, and relevant to our generation.
Fasting during the month of Ramadan (Sawm)
Fasting as a way to develop self-discipline, train one’s mind and body to deal with deprivation, and deny instant gratification and mindless consumerism, while focusing on the spirit and temporarily forgoing the materials aspects of our lives is an important pillar of human development and spiritual awaking. Yet many of us, as the Prophet had warned, only experience hunger but do not gain the spiritual upliftment, as it was meant be. Fasting is no different from the daily worship (Salat), which is meant to develop consciousness and natural affinity to be good and to do good. In many religious communities, ritual prayer and fasting have become a source of showmanship and arrogance and to hide their evil deeds. In a similar vein, many leaders in communities and nations use prayer and fasting to fool citizens as to their godliness and to mask their evils.
A month-long fasting during the month of Ramadan was formally made an obligation by the Qur’anic verses 2:183–185 and established the following:
· It is a formal obligation that was also prescribed for other people of faith in the past (fasting is very common in all religious faiths, even outside the Abrahamic faith group).
· It is meant to practice and develop our individual and collective sense of human responsibility to God and to fellow human beings (taqwa).
· It builds self-discipline, denies instant gratification, and helps us to practice generosity, align ourselves with those who are less fortunate, and build character imbued with self-sacrifice, empathy, and a keen awareness of our own physical limitations and spiritual possibilities.
While fasting can be done at any time, the formal fasting during the month of Ramadan has certain characteristics that are unique in Islamic rituals. It is an obligation and expression of faith to
· fast during the entire month of Ramadan, from sunrise to sunset each day, for twenty-nine to thirty days, depending on the length of the lunar month, but the daily fasting in reality starts a bit earlier than sunrise since one is expected to take a meal or breakfast based on personal preference early enough so that that person can also perform Morning Prayer before sunrise;
· abstain from any food or drink, sexual activity, profanity, all forms of evils and injustice, and any form of bad acts;
· actively pursue goodness, generosity, active reflection on life, spirituality, God, and human conditions;
· attend special Nightly Prayer (Taraweeh) and read/recite the entire Qur’an to be mindful of its entire guidance and spiritual instructions; and
· undergo a month-long training with a deliberate intention to sustain this wholesome mind-set, physical exertion, and a renewed learning and awareness for the rest of the year, only to be further invigorated by the next Ramadan fasting.
God says repeatedly in the Qur’an—and the teachings of the Prophet emphasize this point—that the real purpose of fasting (during Ramadan and at other times) is not just the physical hunger and deprivation, but to build a deep sense of responsibility (taqwa) regarding our human condition and human purpose, so that we become better people because of fasting and can relate to our fellow beings, especially those who are vulnerable, who are exploited, and who lack food and shelter, a condition that is much wider and more entrenched today than ever before.
The month of Ramadan culminates in a festive celebration known as Eid-ul-Fitr (Festival of Breaking Fast) at the end of the month-long fasting, the following morning a special celebratory and communal prayer is held, and people visit one another and distribute gifts among family and friends. This celebration is preceded by giving a special charity (Zakat ul Fitr), which needs to be distributed prior to the Eid morning so that needy people and families can also join in the festivity.
One of the significant endeavors during the Month of Fasting is the nightly special prayer known as Taraweeh, as mentioned earlier. The tradition is to recite the entire Qur’an during such prayers, reciting one-thirtieth of the Qur’an each night during the eight to twenty rakah of congregational prayers. Since the Qur’an is in Arabic and majority of the Muslims today do not speak or understand Arabic, the tradition of reciting the Qur’an in Arabic during Salat reduces the impact of such recitation, since we should know what we are saying, and the benefit of the annual reminder of the Qur’anic message is compromised. A simple solution would be to recite the Qur’an in Arabic and also in the native language of the congregation, such as English in America and Malay in Malaysia, for example. There is no religious reason why this could not and should not be done.
During Ramadan, given the length of the Taraweeh prayer, to do so both in Arabic and say in English would be burdensome on the imam as well as on the congregation. My strong recommendation is that to receive the full impact of the Qur’anic remembrance during the month of Ramadan, the recitation be done in English in America. This will help the congregation, during the lengthy Taraweeh prayer, to be mindful and experience the Qur’an in a way that will improve their understanding, help them pay attention during the prayer as they can focus on the meaning, and be more mindful in God’s presence, which is the real intent of such prayers. Again, I would hope that we discuss such ideas among ourselves, listen to people, and see what makes our prayer effective, not only in terms of ritual prayer but its impact on us in our day-to-day living, as well as the longer-term prospect of being more effective human beings in terms of faith and goodness. I would also encourage our religious leaders, imams, and scholars not to bring fear, blind imitation of tradition, and inhibition of discussions—all of these are contrary to the teachings of the Prophet who brought hope, challenged the traditions of his contemporary society, and encouraged discussion to bring people closer to God, to truth and to justice.
Here are verses 2:183–185, which give definitive instruction about fasting during the month of Ramadan:
For People of Faith [Mo’men], fasting has been mandated as it was mandated for previous generations, for a certain number of days so that one may become responsible (through sustained God consciousness, Taqwa). But whoever is sick or on a journey should make up that number of days later. Also, those who find it extremely difficult (to fast) can compensate by feeding a person in need (instead). Whoever does good work with deliberation, it is better, and you should know that fasting is good for you.
Ramadan is the month in which the Qur’an was revealed as guidance for mankind and as proof of the guidance (itself), as well as a means of differentiation (between good and evil, right and wrong). Therefore, whoever is present in (or witnesses) this month shall fast (during the month). (Again), if one is sick or on a journey, one should fast an equal number of days (later). God wishes ease for you and not hardship. You should complete the number (of days of fasting) and glorify His Greatness for guiding you and as a means to thank Him.
Fasting for reasons other than the obligation of the month of Ramadan is mentioned in a number of places in the Qur’an, primarily as a means to repent, reflect, and take personal responsibility for mistakes made, commitments broken, and harm done to others unjustifiably, and to do so on a voluntary basis. Such fasting should provide the time and the spiritual backdrop to reflect on our failings and to make promises to ourselves (besides promises to God) to avoid such mistakes. Such fasting should also be accompanied by increased generosity to fellow human beings, whether in need of help or justice or just plain human courtesy. The confluence of such sheer spiritual beauty that can radiate from fasting is the true essence of fasting, and it can only happen if we are mindful and thoughtful about why and how we fast.
Annual obligatory charity (Zakat)
Islam made charity a form of commitment to acknowledge that all the resources (wealth, intellect, good health, businesses, natural resources, sources of labor, etc.) that we gain or take control of are a gift and a trust from God, and unless we dedicate a portion of that to better the lives of the less fortunate, we cannot claim to be worthy of God’s creation or to be beneficiaries of His grace. This is distinct from regular or voluntary charity (sadaqah) and is more of a community and institutional commitment based on a collective and purposeful undertaking. I see in many Muslim countries political and community leaders and wealthy individuals go on charity shows to distribute clothing and food to the poor but fail to institutionalize improving the conditions of the less fortunate citizens through legislative mandates such as free education, job creation, social security, and block and entitlement grants, which I have seen in the United States. There is a separate agency called the Agency for Children and Families (ACF) under US Health and Human Services (HHS—the largest agency in terms of money allocated in the US budget), for example, to take care of orphans, single mothers, vulnerable children, the old, the handicapped, and so on in a way that helps them to rebuild their lives and maintain their human dignity. ACF also put in place performance measures and the monitoring of activities, and they applied statistical means to calculate needs and future trends as part of the congressional mandate that these resources are used in a responsible way and generate the benefits they are meant to create.
Zakat is a unique form of charity through self-imposed taxation, where every person/family of faith is required to allocate a minimum of 2.5 percent of their accumulated wealth (cash, savings, inventory, personal property, harvest, etc.) to the benefit of others in the form of organized charity, where the collective resources are dedicated not only to feed and clothe the needy but to build societal capacity and institutions to reduce poverty and vulnerability and to restore health, education, and freedom of choice through human development in a holistic manner and thoughtful longer-term social strategy.
For many immigrant Muslims in the United States and Europe, a tradition has evolved to send money back home through family and friends to feed and clothe the poor and donate to orphanages as part of the zakat commitment. While this is commendable, it lacks the collective power and intent of this organized charity and also ignores the needs of the local community where they live and thrive. It should include all people who are in need rather than only Muslims back home. There needs to be a resurgence of charity using zakat, and we need to explore ways to create sustainable and long-term local projects, pool our collective zakat charity at various levels—the local community, districts/provinces, nations, and globally. Think strategically/globally how this vast resource can be used to improve health, education, and the social empowerment of needy human beings, the number of which is increasing at an alarming rate as the divide between the poor and wealthy increases and wealth is getting accumulated by fewer and fewer people all over the world.
Such issues are also becoming apparent since 2016 election in the US where rich and incompetent people are being put in charge of government institutions and there has been a giveaway to the rich in terms of significant tax cut for big corporation and wealthy individuals. The backlash is percolating among the population and specially among he Democrats where a number of representatives and presidential candidates are pushing ideas on a wealth tax on the rich (above certain threshold of wealth) around two to three percent, not unlike the concept of Zakat but to be made mandatory under the law and tax code.
The Qur’an provides specific and expansive guidance on the purpose of this special social charity in several verses (listed below), and we should expand on this guidance in the context of our time and our social and current human needs and wants. Worship (Salat) and charity (zakat) are mentioned repeatedly and together in the Qur’an, just as faith and good actions (imaan and aamal) are repeated together throughout the Qur’an.
“Establish worship [Salat] and pay your designated charity [zakat]. Whatever good you do and send ahead of yourself, you will find these with God. God sees and is fully aware of what you do” (“The Cow,” 2:110).
“Righteousness is not that you turn your face east or west, but the (truly) righteous are those who (1) believe in God, the Last Day, the Angels, the Book (of Revelations), and the prophets, (2) give away wealth for the love of God to relatives, orphans, the needy, travelers, and those who seek help, (3) free people out of bondage (e.g., slavery, debt, imprisonment without cause, etc.), (4) maintain worship [Salat], (5) pay obligatory charity [zakat], (6) keep promises when they make promises, and (7) act with patience in times of distress, affliction, and conflict. These are the ones who are truthful and act with a sense of responsibility [taqwa]” (2:177).
“Charity (zakat) should be directed to the poor and the needy, those employed to administer it, and those who are inclined to faith and goodness, to free captives, those in debt, those who commit their time to godly purpose, and those who are on a journey (away from home and in need of support)—an obligation prescribed from God. God is indeed Aware and Wise!” (“The Proclamation of Immunity,” 9:60)
“A kind word with forgiveness is better than charity that causes harm. God is Independent and Forbearing. O People of Faith, do not make your charity worthless by claiming credit and causing harm like the person who spends his wealth to be seen of men and who does not believe in God (goodness) and the Last Day (accountability)” (2:263–264).
“O People of Faith, give charity from good things that you earn and things that We [God] bring for you from the earth (and the natural world—harvest, fish, water, air, natural resources, discoveries, inventions, etc.). Do not aim at the least valuable to spend (for others) while you would not take it for yourself, without being hypocritical. You should know that God is Independent and Worthy of Praise! It is the Devil (and your own selfishness) that causes fear of poverty and encourages niggardliness, whereas God promises for you forgiveness and abundance. God is Generous and Aware!” (2:267–268)
“We [God and Moses] made a covenant with the Children of Israel—you should worship none but God; be good to your parents; take care of your kin and neighbors, the orphans and the needy; speak and do good to all men; establish worship [Salat]; and pay designated charity [zakat]” (2:83).
Once-in-a-lifetime pilgrimage (Hajj)
The once-in-a-lifetime pilgrimage to Makkah, the place where the Kabah is situated, is meant to draw people of faith, irrespective of wealth, status, color, race, gender, age, and so on, on an equal and universal footing of our common humanity, to come to God with a penitent mind and a purposeful mind to reflect on our past; seek God’s forgiveness and grace in the midst of millions of other faithful; to reenact the footsteps of the Prophet Abraham, his wife, Hagar, and his son, Ishmael, to rebuild the first house of worship and to dedicate it for the benefit of mankind; to remind us of our perpetual quest to serve God and our fellow human beings; and to renew our commitment to lead a socially purposeful life when we go back to our respective communities after Hajj. Yet this great institution of godliness and equality is a source of corruption when one sees the disparity in the ways the poor and the rich are given accommodations for Hajj; how the leaders segregate themselves from the masses when performing Hajj; how one adds titles to one’s name, such as Al-Hajj, after Hajj; how one becomes arrogant, feeling that one is better than those who did not perform Hajj; how rich people perform multiple Hajjes while neglecting what is due to their poor neighbors or their employees; how they feel freer to commit more sins and corruption and then perform another Hajj to cleanse themselves, and so on.
Hajj is a seven-to-ten-day affair to visit the Kabah and Makkah, in which a set of well-defined set of rituals, visitations, reflections, and supplications to God is made along with fellow brothers and sisters of faith. If one adds the travel time and the personal obligation one feels to visit Medina and the Prophet’s Mosque, it is a significant commitment to two to three weeks of time and financial resources. While Hajj during the Arabic month of Jul-Hijja (two months after Ramadan) is a once-in-a-lifetime requirement, the lesser Hajj, known as Umrah, can be performed at any time and as often as one pleases and can afford.
The rituals of Hajj are simple yet profound in their implications. First and foremost, it is an annual gathering for people of faith and a place to share their common faith, renew their vows to God, declare their aversion to the Devil (Shaitan) and his evil ways, and to make sacrifices during the Hajj to glorify God and to help the needy. Here is a summary of basic steps (for specific details consult any reliable source on the internet, and also confirm with fellow Muslims and Muslim community centers and groups that organize Hajj travel each year from your area):
UMRAH:
1. Intention (Niyyah) and Putting On Simple Garb (Ihram): Once you arrive on the grounds close to Mecca and prior to approaching the Kabah, you have to declare your intention to do Hajj (or Hajj combined with Umrah) and put on simple garb of two white, unstitched sheets to wrap around your body for males and unassuming and modest clothing for females that covers the body. But, as general guidance, you can expose your feet, hands, and face.
2. Declare: God, I Am Here (Talbiyah): As you approach certain entry points to Mecca and the Kabah, you declare your desire to come to God in a state of mental and physical purity by reciting loudly (the words of Talbiyah): “I am, O Allah, here. Here I am, and I declare that You have no associate. Here I am. All praise, grace, and sovereignty are yours. You have no associate or partner.”
3. Approach the Kabah: As you approach the Kabah and see it for the first time, declare “God is Great” three times, followed by “There is no god but God,” and offer supplication for the Prophet and a general prayer for all people of faith and for all humanity. Also, feel free to recite any particular part of the Qur’an that resonates with you on this auspicious moment.
4. Circle Around the Kabah (Tawaf): Get ready to perform the ritual of going around the Kabab (Tawaf) in a counterclockwise direction to get to the eastern corner, where the “Blackstone” is located. Legend says that it was a precious stone brought to earth from Heaven by Adam and Eve. Declare your intention for Tawaf in the Umrah: “O Allah, I am ready to perform this Umrah and Tawaf to please you. May you make it easy for me and accept it from me, by Your grace.” As you come close to the Blackstone, attempt to get close, kiss it as per tradition of the Prophet or touch it with your hand or face it at a distance, and praise God: “In the name of God, God is Great, God has all the praises.” From this point onward, make seven circles around the Kabah, being aware each time you come to the Blackstone to face it, and then continue circling, being mindful of God and your fellow beings and reciting prayers seeking God’s blessings, mercy, and forgiveness. This tawaf is also the ritual walk in the footsteps of the Prophets Abraham, Ishmael, and Mohammad.
5. Walk Between Safa and Marwah (Say’e): The next step is the ritual walk (Say’e) between two small hills known as Safa and Marwah. Starting from Safa, you walk seven times back and forth to Marwah. To start from Safa, you declare your intention: “O Allah! I intend to perform seven rounds of Say’e between Safa and Marwah to please You. May You make it easy for me and accept it from me.” At this time, also face the Kabah, repeat “God is great” three times, and offer any prayers that resonate with you before proceeding toward Marwah. During your walk, continue to beseech God: “God is Glorious; all praises belong to God; God is Great; He has no partners; and there is no real power without God.” When you get to Marwah, face the Kabah and say, “God is Great” three times, say any prayer that resonates with you, and go back toward Safa. Carry on this process seven times and finish at Marwah. These steps back and forth also symbolize walking in the footsteps of Hagar, the mother of the Prophet Ishmael, who was looking for water for her infant child in this desolate and remote place when they were left behind by the Prophet Abraham as per God’s will.
At this time, one should shave (men) or trim his or her hair (men and women); delay it if you are planning on continuing for Hajj. These steps complete your Umrah rituals and requirements and begin the process for Hajj. You can also remove your ihram (the simple garb for men) if you have couple of days in between your Umrah and Hajj, depending on the logistics and timeline for your travel and plan for Umrah and Hajj.
HAJJ:
6. Ihram and Intention For Hajj: Once you are ready to resume for Hajj, put back on your simple garb, if you have taken them off, and establish your intention: “O Allah, I am ready to perform this Hajj, as you have commanded, to please you. May you make it easy for me and accept it from me, by Your grace.” Repeat Talbiya three times as in Umrah (step two) and proceed to Mina on the eighth day of Jul-Hijja. Hajj is performed over a period of five days, from the eighth to the twelfth day of the month.
7. Day 1 (The Eighth Day of Jul-Hijja)—Travel To Mina: Mina is just outside Makkah, and there are accommodations of tents for pilgrims. In the morning, depart for Mina. You have the whole day to spend here until the next morning. The primary purpose is to mentally prepare for the Hajj rituals, spend the day in prayer and reflection, and take in the moment and the occasion of Hajj as it begins, being ever closer to God in mindfulness, purity of thought, and worship.
8. Day 2 (Ninth Day of Jul-Hijja)—Move To Arafah And Engage In Deep And Devoted Remebrance of God (Wakuf): On the second morning, prepare to depart and arrive at Mount Arafah by noon so that you can join everyone in an intense and heartfelt vigil (wakuf) of supplication, prayer, and reflection about God and our life on this planet. This vigil starts as the sun begins to decline from high noon and continues until the sun sets completely.
9. Day 2—Perform Sunset (Maghrib) Prayer In Muzdalifah: After the vigil on Mount Arafah, at sunset, move to Muzdalifah, a place between Mount Arafah and Mina, to perform Maghrib prayer and spend the night under the open sky without the benefit of any dwelling so that you are exposed to the elements and have no barrier between God and you, as if you have submitted completely to God and are under his direct view.
10. Day 3 (Tenth Day of Jul-Hijja)—Perform the Ritual of Stoning the Devil (Ramy): On the third morning, collect seven pebbles and move back to Mina to perform the ritual of Ramy at a stone monument known as Jamrat at Aqabah. Here you throw stones at the monument to symbolize your effort and resolve to deny the Devil any temptation and your commitment to do no evil. This place gets very crowded and has had safety lapses, so one needs to be careful and respectful of others and perform this ritual in a safe manner. It is better for the elderly, children, and the physically weak or handicapped to avoid the crowd and perform this with gestures rather than actual stone throwing or to have someone else perform on their behalf.
11. Day 3—Offering of Sacrifice: After the performance of Ramy, one is required to perform the ceremony of sacrifice with an animal (a lamb, camel, etc.) that is locally available, which symbolizes the sacrifice that the Prophet Abraham offered in place of his son Ishmael and to donate the meat to the poor and the needy. Today, third parties (rather than the pilgrims themselves) perform this on the pilgrims’ behalf, and the meat is presumed to be distributed all over the world to feed the needy. This sacrifice can take place at any time during the third through the fifth day, but it is better to do it sooner so that you can then perform the remaining rites of Tawaf and Say’e.
12. Days 3–5—Perform Tawaf and Say’e: This is essentially the same as what was performed during Umrah as described in steps four and five. After shaving or trimming your hair, the formal part of Hajj is complete, and you can return to normal clothing and daily activity.
Many people go back to Mina and spend time supplicating, reflecting, and just being in the moment of the grand presence of the Kabah with people from all over the world and being in the footsteps of the prophets. Some people repeat the ritual of Ramy by throwing stones to two other stone monuments known as the First Jamrat (Jamrat Oolah) and the Middle Jamrat (Jamrat Wasatan), in addition to the Main Jamrat (Jamrat Aqabah), which was previously completed in step ten. This Ramy can be repeated on day five, as desired, but it is not required as part of Hajj.
At the end of the Hajj journey to Makkah, everyone prefers to perform a last rite of Tawaf around the Kabah to bring the Hajj to a close and prepare to depart for home or to visit Madinah and spend time at the Mosque of the Prophet, which is also his burial ground, to see some of the historical sites of Islam and reflect on the life of the prophet, his struggles for this community and humanity at large, as he was “a mercy to mankind.”
Below are couple of verses from the Qur’an that define the purpose and rituals of Hajj. The details of the Hajj rituals are further elaborated and established by the examples of the prophetic traditions and practices of early Muslims.
“The first house established for humanity is the one at Bakkah (in the city of Makkah), fully blessed and serving as a guidance to the world. In it is clear testimony—the presence [makam—station] of Abraham (his legacy) and established security for whoever enters. Pilgrimage to this house [Hajj] is a human responsibility to God—whoever can find and afford the journey. As for those who deny (such faith and responsibility), God is above the need from this world.” (“The Family of Amran,” 3:96–97; see also “Al-Hajj,” 22:26–28)
“Perform the pilgrimage (Hajj) and the visitation (Umrah) for the sake of God, but if you are prevented, then use whatever offering is easy to obtain and do not shave your head until the offering reaches its destination (completion). Now, if one of you is sick or has an ailment of the head, then fasting, alms, or sacrifice will be acceptable (as a substitute). And when (if) you are secure, combine the visitation (Umrah) with the pilgrimage (Hajj) and take whatever offering is easy to secure. But whoever cannot afford it, he should fast for three days during the pilgrimage and for seven days upon his return—these ten days will complete (the offering). This exception is for those whose families do not reside in (the vicinity of) the Sacred Mosque (Ka’bah). Keep your duty to God, and be cognizant that God is committed to making you face the consequence of your conduct.
“The months of pilgrimage are well known. Then, whoever intends to perform Hajj in those months should refrain from (1) indecent speech, (2) abusing others, and (3) fighting (verbally or physically); God knows whenever you do any good. Take provisions for yourselves while knowing that the best provision is your sense of responsibility (to God and to your fellow men). Therefore, be mindful of your duty to Me (God), O people with understanding. (“The Cow,” 2:196–197; see further through verse 203)
“The Safa and Marwah (the two hills in the compound of the Ka’bah) are among the symbols of God, and for whoever makes the pilgrimage (Hajj) or pays a visit (Umrah) to the House of God, there is no blame if he steps back and forth between these two (hills). (For) whoever does good out of his or her own volition, then God is ever Responsive to gratitude, and He is All Knowing.” (“The Cow,” 2:158)
“O People of Faith, be faithful to your covenants. Lawful to you are all beasts similar to cattle, except any specific mentions (as unacceptable), and do not hunt when you are in the state of pilgrimage. God prescribes according to His will. Do not violate the symbols set up by God (or of God), or the Sacred Month, or the offerings for sacrifice marked as such, or those who flock to the Inviolable Mosque seeking God’s pleasure and grace. Only after your pilgrimage can you hunt.
“Never let your hatred of a people who may hinder you from the Inviolable House of Worship lead you to an act of aggression. Rather, help one another to advance virtue and increase your (collective) sense of responsibility (to God and to fellow humans). And do not help one another to further evil and enmity. Be conscious of God and know that God is fully committed to retribution (for good and evil)!” (“The Repast,” 5:2)
Concluding comments
I have summarized in this appendix the basic and often-repeated Pillars of Faith, to make the point that as important as each pillar is, they themselves can become devoid of life and meaning unless one is consciousness of the essence of faith and its implications in our lives. Similarly, when one looks at the all guidance (legal, moral, and social) that is contained in the Qur’an and the teachings of the Prophet Mohammad, which build on top of all teachings contained in other Books of Revelations and propagated by other prophets, this guidance is broad and constitutional, and it builds a framework for practical implementation. When specifics are given, they are meant as examples to help us understand the meaning and how to put such guidance into practice. The specifics are never meant to confine the meaning or to deprive continuing generations from applying their God-given intellect and evolving human knowledge to continually reflect on the guidance in the context of time, situation, and the complexities that will inevitably arise. Hence the reason why some verses and prophetic traditions state that when guidance is given, one should take it in the broadest meaning and not try to confine or unduly specify its meaning and application so that it becomes burdensome, loses its essence over time, and leads people to question faith and become disengaged, which is contrary to its enunciation in the first place.
Many Muslim scholars and clerics have contributed much to the multitude of rituals and mundane details while neglecting the essence that the Islamic faith, its Pillars, its guidance, and its rules and regulations are derived from. Verse 3:7, as explained in greater detail in volume 2, points to the same thing when it categorically states that the broad guidance given in the Qur’an is foundational in nature and that specifics are examples to be used for further elucidation by each generation with due scholarship and collective discussions and debates, a tradition that has been lost and needs to be brought back.
Faith and goodness go together, just as our physical and spiritual aspects coexist, and we need to have harmony between the two. There can be no faith without goodness, and faith will have no breathing room if there is evil and injustice and the absence of truth in societies. The following verse from the Qur’an makes the point very forcefully: “What kind of faith is it that permits you (worse, commands you) to do evil?” (“The Cow,” 2:93). Too often faith is narrowly defined and confined to mere rituals, and religious clerics use these rituals to rule over the masses and pass judgment on who goes to Hell or Heaven while they ignore the greater goal of establishing truth and justice in human societies and in our personal conduct.
This is an ever-increasing divergence, and some of the organized Islamic centers, many imams, and some Islamic scholars define Islam in terms of the Five Pillars, thereby minimizing the major thrust of Islam to seek truth and to establish justice and peace in the world. There are others who aspire to seek truth and justice but fail to build real affinity for faith (hence a deeper and personal connection with God), which leads to lack of deep commitment, frustration, and frequent compromises that take them away from truth and justice.
This makes both sides equally incompetent in organizing their lives and their communities and in establishing truth and justice in societies. This leads to widespread corruption in the mosques and religious institutions as well as wider corruption in the government and other social and political institutions. Such a situation has been exemplified in the way the military government and Islamist party behaved in Egypt after the Arab Spring, when each party was given a chance to rule, to make amends. Both have failed to make the lives of ordinary Egyptians better, the major aspiration of Arab Spring.
Such drama is playing out in the majority of Muslim countries as we speak, and it is showing some of its ugly heads in some Western countries in the form of anti-immigrant sentiment and the emergence of nationalism and the religious right, despite their deep roots in Christianity and Judaism. Other countries are not immune, as we see in frequent religious riots against Muslims and the persecution of lower-caste Hindus in India; in Burma’s Buddhists’ ethnic cleansing of Rohingya minorities; and in communist countries such as China and Russia, where religious minorities such as Muslims, Christians, and Tibetan Buddhists are persecuted in China, while Russia is exploiting Orthodox Christians to support state-sponsored corrupt practices and their ethnic cleansing in Chechnya and Afghanistan. One-party rule is also becoming standard practice in China and Russia, denying their citizens the freedom of expression and equal opportunity to all religious and ethnic groups. The ever-widening crisis in the Catholic Church, where clerics have abused children for sexual purposes and where there has been a lack of moral clarity and transparency in dealing with this abuse within the papal institution, is another sign of how religious dogma has taken over basic human decency and the upholding of human dignity, which is one of the fundamental tenets of what God demands of the faithful.
There is a real danger that if we do not fully comprehend the real intent of faith and instead create religious dogma that is contrary to faith and develop practices and rules in the name of rituals and traditions but not in accordance with seeking truth and justice, we will create a world order that is full of conflicts among nations and communities of the world and fail in being good stewards of ourselves, our species and our own planet.
With God is the knowledge of what is unknown—none knows but He. He knows what is in the land and what is in the sea. Not a leaf falls but He knows, nor is there a grain in the deep darkness of the earth or a thing green or dry; all are clearly defined and documented. He is the One Who takes your soul away as you sleep at night, and He knows what you accomplish during the day. He lets you rise each day so that your appointed term for life can be completed. Eventually all of you will gather back to God, and He will inform you the end results of your lifelong pursuits.
—“The Cattle,” 6:59–60
Say: “Have you considered this possibility—If God were to take away your hearing and your sight and harden your heart, who is there besides God that can bring these back to you?” This is how We [God] expound the message in different ways, yet they walk away in arrogance.
—“The Cattle,” 6:46
There are no animals on earth nor birds that fly on two wings but that are creatures and communities like yourself. [See] We [God] have not neglected anything in this book [the Qur’an]. Eventually to your Sustainer all will be gathered.”
—“The Cattle,” 6:38