We are fortunate to find in The Qur’an and its Interpreters, Mahmoud Ayoub’s rendition of Ibn Arabi’s detailed theophanic commentary of al-Fatiha. Ibn Arabi observes that the names of God, as a mode of self-disclosure, are manifestations (mazahir) of the Divine attributes or actions by which the Divine is known. Of the first verse, Ibn Arabi writes:
“‘Allah’ is the name of the divine Essence as it is in Itself absolutely. ‘Al-Rahman’ is He Who causes existence and perfection to flow upon all things in accordance with the dictates of [divine] wisdom and according to the capacities of the receivers to bear it in their primary stages. Al-Rahim is He Who causes ideal perfection [in the Platonic sense] to flow upon the human species, which is proper to it in its final stages. For this reason it is said [in invoking God], ‘O Rahman of this world and the next and Rahim of the hereafter!’ This means, in the perfect human all-encompassing form, general and specific mercy, which is the manifestation of the divine Essence as well as of the Truth of supreme exaltation with all His attributes. It [the name of Allah] is the greatest name of God; it is to this name that the Prophet referred when he said, ‘I have been given comprehensive speech [jawami’ al-kalim – The Qur’an, which is of a finite number of words but infinite number of meanings}, and I was sent to complete the excellences of morals.’ For words are the realities of existents and their concrete substances. That is why Jesus was called ‘a Word from God’ [see example Q. 3:45]. The excellence of morals are the states of existents and the special properties which are the sources of their actions and which are all contained in the comprehensive human microcosm. Prophets placed words side by side with the ranks of existence. I found things at the time of Jesus and that of the Prince of the Faithful ['Ali] and some of the Companions which point to this truth.” (1984, p. 50)
Ibn Arabi argues that the Divine Word is the source of all being and contained in the basmallah through the eighteen pronounced letters is the reference to the eighteen thousand worlds. This is a reference to the all the realms of existence. Depending on our human capacities and spiritual faculties, all of these attributes, actions and realms are potentially apprehensible:
“He to whom attributes manifest themselves with the removal of veils of created universes trusts [in God]. He to whom attributes manifest themselves with the removal of the veils of actions submits and is content. But he to whom the essence manifests itself with the removal of the veils of the attributes becomes annihilated in the unity and thus becomes an absolute proclaimer of divine oneness no matter what else he does or recites.” (1984, p. 51).
Ibn Arabi concludes that in the first verse alone of al-Fatiha, the unity of the Divine essence is manifested in the name ‘Allah’, the unity of Divine attributes is manifested in the name ‘Al-Rahman’ and the unity of Divine actions is manifested in the name ‘Al-Rahim.’
In the second verse, the verse of praise, Ibn Arabi defines praise as a function of word and deed -- no matter what condition one finds oneself in -- because the act of praise is a manifestation of higher perfections. He argues that praise is the teleological direction of all creation: “All existents with all their properties and special stations glorify and praise Him as they seek to fulfil their ends and bring forth their perfections from the state of potentiality to that of actuality” (1984, p. 52).
How different are these spiritual and deeply proprioceptive experiences from Maslow’s notion of self-transcendence and self-actualization or Jung’s notion of individuation.
For Ibn Arabi, the fourth verse’s reference to the Sovereign of the Day of Reckoning is a spiritual certitude “that all things shall return to Him” because no other power is able to recompense each soul than the One who is worshipped. It is through a process of self-effacement and self-annihilation that one can surrender fully to divine attributes and divine actions. In the fifth verse which is related to worship of the One and our plea for divine succour, this is taken to its logical conclusion: “Were they to be in the divine presence [that is, the mystical presence of the servant of God] then all their movements and quietudes would be acts of worship of Him and in Him. They would be constant in their prayers, praying with the tongue of love as they behold His beauty on every countenance and in every mode” (1984, p. 53).
The Straight path in the sixth verse is for Ibn Arabi the path of unity, “which is the way of him upon whom You bestowed the special favor of mercifulness, which is gnosis and love and the guidance of the divine [haqqani] essence” (1984, p. 53). It is the way of the prophets, the martyrs, the righteous and the friends of God “who behold Him as the First and the Last, the Outer and the Inner, and therefore disappear in their beholding of the radiance of His eternal countenance from the existence of the perishing shadow” (1984, p. 53). Here, the shadow for Ibn Arabi is but the world of creation which is merely a shadowy reflection of the Divine Face of God.
Finally, in that context, Ibn Arabi is forthright in his interpretation of Q 1:7. Surprisingly, he agrees with the traditional commentators that there is an implied reference to the Jews as incurring God’s wrath and the Christians as being astray, but he goes beyond the innuendo of religious bigotry and the full text of his commentary bears recording:
‘Not of those who have incurred Your wrath’ means those, such as the Jews, who remained simply with appearances, veiling themselves with the favour of mercifulness [rahmaniyya], corporeal bliss, and sensory pleasures from the realities of the spirit, the inner bliss of the heart, and intellectual pleasure. This is because their call was to appearances such as gardens, houris, and palaces [These words are not to be taken literally because hur and qusur are commonly used in rhyme to indicate wealth and pleasure.] Thus God became wrathful with them. Because wrath demands expulsion and removal, remaining at the level of appearances, which are the veils of darkness, constitutes the greatest distance away [from God].
‘Or those who have gone astray’ refers to those such as the Christians, who remain at the level of inner dimensions which are veils of luminosity, thus veiling themselves with the favour of compassionateness [rahimiyya] from the favour of mercifulness. They therefore become oblivious to the manifestation of the truth and go astray from the straight way. They are deprived of beholding the beauty of the Beloved of all things. This is because their call was only to their inner dimensions and to the lights of the realm of holiness. The call of the Muhammadans who profess divine oneness is to both; it is combining love of the beauty of the essence with love of the beauty of the attributes. (1984. Pp. 53-54)
This is clearly a call for a path of unity balanced between the zahir or exoteric dimensions of the way and the batin or esoteric dimensions of the Siratal Mustaqim. It is not surprising that the two prior Abrahamic traditions are considered as incomplete representations of the Divine Will by Ibn Arabi, because for him Islam is the completion and the perfection of both traditions. What is significant is that for Ibn Arabi the perfection of the way requires both the Inner and the Outer dimensions. This points to an integral approach.
~Excerpted from the doctoral dissertation by Jalaledin Ebrahim titled:
"Al-Fatiha - Towards an Integral Psychology of Islam"
Friday, August 5, 2011
Thursday, March 17, 2011
Al-Fatiha News Network
In the Name of Allah, Infinitely Compassionate and Infinitely Merciful,
Guide us to the Straight Path,
and help us to imagine a new future...
Guide us to the Straight Path,
and help us to imagine a new future...
Friday, December 17, 2010
Al-Fatiha is only 28 words
Listening to Lesley Hazelton's presentation about the Qur'an on TED, it was fascinating to discover that there are only 28 words in the Arabic version of Al-Fatiha.
Here's the link to the TED presentation:
http://www.juancole.com/2010/12/on-reading-the-quran-hazleton.html
Here's the link to the TED presentation:
http://www.juancole.com/2010/12/on-reading-the-quran-hazleton.html
Wednesday, November 17, 2010
Heavenly Journeys, Earthly Concerns
In keeping with the theme on al-Miraj, Brooke Olson Vuckovic's book "Heavenly Journeys, Earthly Concerns - The Legacy of the Mi'raj in the Formation of Islam" based on her doctoral dissertation at the University of Chicago, unintentionally places the relevance of the Prophet's ascension story within the context of al-Fatiha because it refers to "the favor" of Allah that seems to be intimated in our seven sacred verses:
"THE LEGACY OF THE MI'RAJ: AN ONGOING STORY
In the preceding chapters, I examined how an elite group of historians and theologians shaped Muslims'perceptions of the Prophet, their community, and their behavior by retelling and interpreting the story of the Prophet's ascension to heaven. Although the facts surrounding this event are lost to historians, the legacy of Muhammad's journey remains, and it has greatly contributed to the construction of communal history, memory, and meaning for Muslims over the centuries. Buried within these narratives are questions about prophetic authority, religious legitimization, and the construction of a confessional community. Medieval Islamic scholars addressed these issues through metaphor and through portraits of a world beyond human experience in order to address profound, often political, questions about the nature of God, faith and prophecy. Through this, they defined correct and righteous behavior for Muslims and the bonds that tie a community of believers.
The mi'raj accounts reveal the historiographical process through which a single event becomes a symbol or a touchstone for those struggling to define the past and to establish a communal, confessional, and political identity by reporting the apparent facts about a particular moment in time. By examining four distinct subnarratives in the mi'raj accounts (readying the Prophet for his mission, meeting previous prophets in heaven, facing the early community's reactions to the journey, and describing the souls in heaven and hell), I have shown how specific pieces of the mi'raj narratives focus the power of this story and highlight specific concerns. At times, these concerns are immediate, such as justifying Muhammad as a prophet and his believers as a distinct confessional community (Chapter One). However, the mi'raj accounts also embody more subtle concerns that include the status of different believers, evaluation of different behaviors within the community, and understanding of other religious traditions (Chapters Two through Four). Therefore, the accounts of the Prophet's journey not only include clues to how people perceived his status vis-a-vis God, the angels, and other prophets, but they also address the dynamics between males and females, humans and beasts, and Muslims and non-Muslims. Until scholars understand that these narratives were inexorably tied to the cares and concerns of medieval Muslims, they will miss a crucial component of their production and repetition.
The approach of legacy provides a way of examining religious literature that recognizes and honors modes of memory, imagination, and interpretation that take seriously into account ongoing issues of theology, politics and social interaction. An approach focused on legacy allows contemporary scholars to get beyond questions regarding the character and authenticity of the "facts" that are being described in order to explore more interesting and immediate concerns that are associated with communal order, conflict and identity. "Legacy" engages the history of interpretation and focuses on how particular historical actors in particular historical moments construct meaning and use the mi'raj as but one way to create, confirm, and redefine community and ideology. These retellings of a single story in the Prophet's biography show how religious history - like any history - is part of an interested, earthly, and embodied discourse, and that religious history can be used to grant authority to, challenge, or create a confessional community replete with political, ideological, and theological concerns.
IMPLICATIONS AND DIRECTIONS FOR FUTURE RESEARCH
Though there are many ways this work could be extended, the one of most immediate interest involves delving much more deeply into the Islamic context to unearth other occurrences and accounts of the mi'raj in the Islamic context. The primary limitation of this book is its relatively focused scope (covering only the genres, source materials, and themes considered), particularly in light of the mi'raj's impact throughout the centuries. In this study, I have focused on Arabic hadith, tafsir, and ta'rikh from the second/eighth to the eighth/fourteenth centuries; however, one can fruitfully study a much larger body of literature to examine a whole host of issues, such as: how the story of the mi'raj is used in adab or belles lettres throughout the centuries; how the mi'raj becomes an inspiration to and outlet for complex Sufi symbolic systems; and how the mi'raj continues as a familiar trope to legitimate leaders of splinter groups throughout Muslim history. These studies would involve exploring the narratives from various time periods and religious commentaries and interpretations from "the edge" of Islamic society to discern differences as the legacy evolves." (2005, pp. 123-124)
~ Excerpted from "Heavenly Journeys, Earthly Concerns - The Legacy of the Mi'raj in the Formation of Islam" by Brooke Olson Vuckovic, who was on a Fulbright scholarship in Morocco in 1995/6.
"THE LEGACY OF THE MI'RAJ: AN ONGOING STORY
In the preceding chapters, I examined how an elite group of historians and theologians shaped Muslims'perceptions of the Prophet, their community, and their behavior by retelling and interpreting the story of the Prophet's ascension to heaven. Although the facts surrounding this event are lost to historians, the legacy of Muhammad's journey remains, and it has greatly contributed to the construction of communal history, memory, and meaning for Muslims over the centuries. Buried within these narratives are questions about prophetic authority, religious legitimization, and the construction of a confessional community. Medieval Islamic scholars addressed these issues through metaphor and through portraits of a world beyond human experience in order to address profound, often political, questions about the nature of God, faith and prophecy. Through this, they defined correct and righteous behavior for Muslims and the bonds that tie a community of believers.
The mi'raj accounts reveal the historiographical process through which a single event becomes a symbol or a touchstone for those struggling to define the past and to establish a communal, confessional, and political identity by reporting the apparent facts about a particular moment in time. By examining four distinct subnarratives in the mi'raj accounts (readying the Prophet for his mission, meeting previous prophets in heaven, facing the early community's reactions to the journey, and describing the souls in heaven and hell), I have shown how specific pieces of the mi'raj narratives focus the power of this story and highlight specific concerns. At times, these concerns are immediate, such as justifying Muhammad as a prophet and his believers as a distinct confessional community (Chapter One). However, the mi'raj accounts also embody more subtle concerns that include the status of different believers, evaluation of different behaviors within the community, and understanding of other religious traditions (Chapters Two through Four). Therefore, the accounts of the Prophet's journey not only include clues to how people perceived his status vis-a-vis God, the angels, and other prophets, but they also address the dynamics between males and females, humans and beasts, and Muslims and non-Muslims. Until scholars understand that these narratives were inexorably tied to the cares and concerns of medieval Muslims, they will miss a crucial component of their production and repetition.
The approach of legacy provides a way of examining religious literature that recognizes and honors modes of memory, imagination, and interpretation that take seriously into account ongoing issues of theology, politics and social interaction. An approach focused on legacy allows contemporary scholars to get beyond questions regarding the character and authenticity of the "facts" that are being described in order to explore more interesting and immediate concerns that are associated with communal order, conflict and identity. "Legacy" engages the history of interpretation and focuses on how particular historical actors in particular historical moments construct meaning and use the mi'raj as but one way to create, confirm, and redefine community and ideology. These retellings of a single story in the Prophet's biography show how religious history - like any history - is part of an interested, earthly, and embodied discourse, and that religious history can be used to grant authority to, challenge, or create a confessional community replete with political, ideological, and theological concerns.
IMPLICATIONS AND DIRECTIONS FOR FUTURE RESEARCH
Though there are many ways this work could be extended, the one of most immediate interest involves delving much more deeply into the Islamic context to unearth other occurrences and accounts of the mi'raj in the Islamic context. The primary limitation of this book is its relatively focused scope (covering only the genres, source materials, and themes considered), particularly in light of the mi'raj's impact throughout the centuries. In this study, I have focused on Arabic hadith, tafsir, and ta'rikh from the second/eighth to the eighth/fourteenth centuries; however, one can fruitfully study a much larger body of literature to examine a whole host of issues, such as: how the story of the mi'raj is used in adab or belles lettres throughout the centuries; how the mi'raj becomes an inspiration to and outlet for complex Sufi symbolic systems; and how the mi'raj continues as a familiar trope to legitimate leaders of splinter groups throughout Muslim history. These studies would involve exploring the narratives from various time periods and religious commentaries and interpretations from "the edge" of Islamic society to discern differences as the legacy evolves." (2005, pp. 123-124)
~ Excerpted from "Heavenly Journeys, Earthly Concerns - The Legacy of the Mi'raj in the Formation of Islam" by Brooke Olson Vuckovic, who was on a Fulbright scholarship in Morocco in 1995/6.
Monday, August 2, 2010
Al-Fatiha in the context of al-mi'raj
I have been researching the various Mi'raj narratives to understand the relationship between al-Fatiha and the "favors" bestowed upon Rasulillah. In addition to the gift of revelation, the Holy Prophet (s.a.w) had a profound celestial transpersonal experience which was perhaps the greatest of the favors bestowed upon him by Allah, as described here by Seyyed Hossein Nasr, the eminent scholar of Islam, in his book, "The Heart of Islam." Not only is there a specific ayat related to this event but the Divine Guidance received by the Prophet resulted in one of the pillars of the faith: Salat.
"Shortly, before the migration, an event of supreme spiritual and religious significance took place in the Prophet's life, an event that is also mentioned in the Quran. According to Islamic tradition, he was taken on what is called the Nocturnal Journey, or al-mi'raj, on a supernatural horse called al-Buraq, by Gabriel from mecca to Jerusalem. Then, from the place where the mosque of the Dome of the Rock is now located, he was taken through all of the heavens, that is, all the higher states of being, to the Divine Presence Itself, meeting on the journey earlier prophets such as Moses and Jesus. The mi'raj is the prototype of all spiritual wayfaring and realization in Islam, and its architecture even served as a model for Dante's Divine Comedy. The experiences of this celestial journey, moreover, constitute the inner reality of the Islamic daily prayers and also the bringing to completion the performance of their outward form.
It was during this journey that the Prophet reached the Divine Presence, beyond even the paradisal states at the station that marks the boundary of universal experience; beyond this station, which the Quran calls the Lote Tree of the Uttermost End, there is only the hidden mystery of God known to Himself alone. It was in this most exalted state that the Prophet received the revelation that contains what many consider to be the heart of the credo of Islam: "The Messenger believeth, and the faithful believe, in what has been revealed unto him from his Lord. Each one believeth in God and His angels and His books and His messengers: we make no distinction between any of His messengers. And they say: we hear and we obey: grant us, Thou our Lord, Thy forgiveness; unto Thee is the ultimate becoming." (2:285)" (2002, pp.31-32).
~ Excerpted from "The Heart of Islam -Enduring Values for Humanity" by Seyyed Hossein Nasr, professor of Islamic studies at George Washington University and President of the Foundation for Traditional Studies.
"Shortly, before the migration, an event of supreme spiritual and religious significance took place in the Prophet's life, an event that is also mentioned in the Quran. According to Islamic tradition, he was taken on what is called the Nocturnal Journey, or al-mi'raj, on a supernatural horse called al-Buraq, by Gabriel from mecca to Jerusalem. Then, from the place where the mosque of the Dome of the Rock is now located, he was taken through all of the heavens, that is, all the higher states of being, to the Divine Presence Itself, meeting on the journey earlier prophets such as Moses and Jesus. The mi'raj is the prototype of all spiritual wayfaring and realization in Islam, and its architecture even served as a model for Dante's Divine Comedy. The experiences of this celestial journey, moreover, constitute the inner reality of the Islamic daily prayers and also the bringing to completion the performance of their outward form.
It was during this journey that the Prophet reached the Divine Presence, beyond even the paradisal states at the station that marks the boundary of universal experience; beyond this station, which the Quran calls the Lote Tree of the Uttermost End, there is only the hidden mystery of God known to Himself alone. It was in this most exalted state that the Prophet received the revelation that contains what many consider to be the heart of the credo of Islam: "The Messenger believeth, and the faithful believe, in what has been revealed unto him from his Lord. Each one believeth in God and His angels and His books and His messengers: we make no distinction between any of His messengers. And they say: we hear and we obey: grant us, Thou our Lord, Thy forgiveness; unto Thee is the ultimate becoming." (2:285)" (2002, pp.31-32).
~ Excerpted from "The Heart of Islam -Enduring Values for Humanity" by Seyyed Hossein Nasr, professor of Islamic studies at George Washington University and President of the Foundation for Traditional Studies.
Tuesday, July 13, 2010
Reflections on Al-Fatiha
Irfan Ahmad Khan, Ph.D received his doctorate in Philosophy from the University of Illinois and has taught Western and Islamic Philosophy at various US institutions. His book "Reflections on the Qur'an - Understanding Surahs Al-Fatihah and Al-Baqara" was published by the Islamic Foundation of the UK in 2005. He provides an interesting reflection on Sura 1:6-7:
"15. RELIGION AS A PATH
It is very important to note that the Qur'an repeatedly speaks of religion as a path. Life itself is a journey. In asking for the straight path we are asking Him for light which shows us the right path leading us straight to Him. As we will see, the next surah opens with the words "Here is the Book", i.e. here is the guidance which you were seeking. Thus the Qur'an is the answer of our prayer for guidance. The question may still arise that the book has already come, then what sense does our repeating the prayer, "Guide us to the straight path", make now? Again, we should not forget that life is a journey, and religion is a path. Living the Book is a striving - a journey which an individual continues throughout his life, and the believing community continues it till the Last Day. While we continue the task of understanding and living the Book we need Divine Help all the time. Through the last twenty-three years of his life's journey, the Prophet himself was living the Book under Divine Guidance. His twenty-three years' effort is also a journey on the straight path which he continued with his Companions in a step-by-step process.. Sunnah (the way, the tradition) of the Prophet was a journey which was carried out in concrete life situations. And the journey still continues. In very different life situations we have to continue the task of understanding and living the Book. Though in a sense we are moving forward, the early part of this journey remains before us as a Model. While we read the Book for our guidance we also keep before our eyes how the Book was lived by the Prophet, and, under his directions, by his Companions. The Prophet was leading the journey under Divine Supervision, and we are required to keep his model before our eyes.
16. WHERE DO WE BELONG? IDENTITY WITH ALL VIRTUOUS PEOPLE OF THE PAST
This is why we say "guide us along the path of those who received Your favours and blessings." These are the people who walked on the straight path, worshipping only One God, seeking His help at every step. God guided them at every stage of their journey, helped them to a better understanding of Religion, in living a more pious life, and helped them in carrying out their mission. And, in the Hereafter too they will receive God's Special Mercies.
(Please have a look at note no. 3 where we briefly explained God's Rahimiyah. Also try to find out from the Qur'an how God blessed His faithful servants.)
It is important to note that by making this prayer we are identifying ourselves with all good and pious people of the past. Through this du'a' we are expressing our belonging to all the faithful servants of God. In the beginning we were thanking God for being so kind to the human world. At that place we were expressing our belonging to the whole human family or even the totality of 'ibad. But now we observe that some members of the family went off the track. They barred themselves from the special Mercy of God since they failed to correct themselves in spite of His guidance and warnings. Therefore, we express our separation from them. Our true forefathers are the good people of the past and we want to walk on their path.
17. Of course, the real punishment will follow in the Hereafter. But some people were punished by God even in this life. The Qur'an again and again tells us the stories of such people, so that we learn from their history. See, for example 7:59-167; 10:71-92; 11:25-102.
While we are making du'a' that we do not have the same fate, it is also required that we try to understand why they deserved God's Wrath, and then seriously try not to be like them.
These were the people who deviated from the straight path. Instead they of following the way of God's messengers and having God alone as their Lord, they had based their life, in one way of the other, on lordship of Man over Man. They did not correct themselves in spite of God's repeated warnings.
18. But it is also important to note that before the punishment of God comes, God reminds His servants. In fact, God gives the unjust people a fixed period of time (which as a general rule is known only to Him) to correct themselves. The Wrath of God does not come before its appointed time.
Therefore if some peoples were not punished in this life it is not a sure sign of their being correct. Some people may act as rebels, and still prosper in this life, because the time of their being punished has not yet come.
Reference is to groups and not only to individual persons - who had Divine Blessings or Divine Wrath, or who were misguided. We, with all the righteous people of the past and present, dissociate ourselves from all the groups of wrongdoers. We will study their detailed stories as we proceed further. The Qur'an discusses the rise and fall some civilizations. It explains how victory and support of God came to the supporters of the prophets, and how ultimately the unjust were punished.
THE SIGNIFICANCE OF UNDERSTANDING THE SURAH AS A WHOLE
Read the surah over and over again, and try to understand it as a systematic discourse. Ask yourself: what is being said and how is it organized?
If you are well versed in classical Arabic you are in a better position to understand the surah. If you do not know Arabic, you can try to compensate for this deficiency by making a comparative study of different translations. In our literal translation, we have tried to help build the readers' relationship with each word.
Remember the greatest help in understanding the Qur'an comes from the Qur'an itself. One part of the Qur'an explains another part. Those who keep reading the Qur'an are in a more advantageous position to understand it.
We have elaborated some points related to the understanding of the surah. These emerge from our own study of the Qur'an. These notes as well as other available commentaries may be helpful. But we would suggest, apply your own mind to the Qur'anic text before you seek the help of others. Mufassirs (the commentators) are our teachers. Teachers help better when you do your homework - trying to develop your own relationship with the Text, understanding it with your own mind. Remember, your focus should remain the Text, which the commentator is also trying to make us understand through his explanations. Do not get lost in his/her explanations. What is most important, try to understand the surah as a whole - as a systematic discourse in Divine Words.
AN OVERALL LOOK AT SURAH AL-FATIHAH
We have two formulations of essentially the same insight of the inner structure of the surah.
The first ayah is bismillah. We start reading the Book with the name of our Lord, "God, the Compassionate, the Merciful". It is the introduction. The main body of the surah is made up of three parts:
A. The first part presents God's servants thanking and praising the Lord of the Worlds.
The consciousness of God's blessings which we experience everywhere, and the way He has been taking care of humankind, fills our hearts with gratitude and we say what the surah states from ayat 2-4. Our Lord is compassionate to all, but for those who try to do good deeds and seek His Forgiveness He has His Special Mercies.
This reminds us of the Day when His faithful servants will receive His Special Mercies. The Day of Judgement also reminds us of His Justice, and His Punishment of those who do not repent and do not ask for His forgiveness.
B. (This brings us to the middle of the surah, i.e. ayah 5.) At this point His 'ibad revive their covenant with Him.
We promise Him that we worship Him only, and we will seek His Help alone, and we actually worship Him and pray to Him that He helps us in fulfilling our covenant.
C. We pray to Him that He guides us along His Straight Path, the way he Guided those who received His favours, and saves us from being misguided, so that we do not deserve His Wrath." (2006, pp. 48-52).
~ Excerpted from "Reflections on the Qur'an - Understanding Surahs Al-Fatihah and Al-Baqara" by Irfan Ahmad Khan, Ph.D
"15. RELIGION AS A PATH
It is very important to note that the Qur'an repeatedly speaks of religion as a path. Life itself is a journey. In asking for the straight path we are asking Him for light which shows us the right path leading us straight to Him. As we will see, the next surah opens with the words "Here is the Book", i.e. here is the guidance which you were seeking. Thus the Qur'an is the answer of our prayer for guidance. The question may still arise that the book has already come, then what sense does our repeating the prayer, "Guide us to the straight path", make now? Again, we should not forget that life is a journey, and religion is a path. Living the Book is a striving - a journey which an individual continues throughout his life, and the believing community continues it till the Last Day. While we continue the task of understanding and living the Book we need Divine Help all the time. Through the last twenty-three years of his life's journey, the Prophet himself was living the Book under Divine Guidance. His twenty-three years' effort is also a journey on the straight path which he continued with his Companions in a step-by-step process.. Sunnah (the way, the tradition) of the Prophet was a journey which was carried out in concrete life situations. And the journey still continues. In very different life situations we have to continue the task of understanding and living the Book. Though in a sense we are moving forward, the early part of this journey remains before us as a Model. While we read the Book for our guidance we also keep before our eyes how the Book was lived by the Prophet, and, under his directions, by his Companions. The Prophet was leading the journey under Divine Supervision, and we are required to keep his model before our eyes.
16. WHERE DO WE BELONG? IDENTITY WITH ALL VIRTUOUS PEOPLE OF THE PAST
This is why we say "guide us along the path of those who received Your favours and blessings." These are the people who walked on the straight path, worshipping only One God, seeking His help at every step. God guided them at every stage of their journey, helped them to a better understanding of Religion, in living a more pious life, and helped them in carrying out their mission. And, in the Hereafter too they will receive God's Special Mercies.
(Please have a look at note no. 3 where we briefly explained God's Rahimiyah. Also try to find out from the Qur'an how God blessed His faithful servants.)
It is important to note that by making this prayer we are identifying ourselves with all good and pious people of the past. Through this du'a' we are expressing our belonging to all the faithful servants of God. In the beginning we were thanking God for being so kind to the human world. At that place we were expressing our belonging to the whole human family or even the totality of 'ibad. But now we observe that some members of the family went off the track. They barred themselves from the special Mercy of God since they failed to correct themselves in spite of His guidance and warnings. Therefore, we express our separation from them. Our true forefathers are the good people of the past and we want to walk on their path.
17. Of course, the real punishment will follow in the Hereafter. But some people were punished by God even in this life. The Qur'an again and again tells us the stories of such people, so that we learn from their history. See, for example 7:59-167; 10:71-92; 11:25-102.
While we are making du'a' that we do not have the same fate, it is also required that we try to understand why they deserved God's Wrath, and then seriously try not to be like them.
These were the people who deviated from the straight path. Instead they of following the way of God's messengers and having God alone as their Lord, they had based their life, in one way of the other, on lordship of Man over Man. They did not correct themselves in spite of God's repeated warnings.
18. But it is also important to note that before the punishment of God comes, God reminds His servants. In fact, God gives the unjust people a fixed period of time (which as a general rule is known only to Him) to correct themselves. The Wrath of God does not come before its appointed time.
Therefore if some peoples were not punished in this life it is not a sure sign of their being correct. Some people may act as rebels, and still prosper in this life, because the time of their being punished has not yet come.
Reference is to groups and not only to individual persons - who had Divine Blessings or Divine Wrath, or who were misguided. We, with all the righteous people of the past and present, dissociate ourselves from all the groups of wrongdoers. We will study their detailed stories as we proceed further. The Qur'an discusses the rise and fall some civilizations. It explains how victory and support of God came to the supporters of the prophets, and how ultimately the unjust were punished.
THE SIGNIFICANCE OF UNDERSTANDING THE SURAH AS A WHOLE
Read the surah over and over again, and try to understand it as a systematic discourse. Ask yourself: what is being said and how is it organized?
If you are well versed in classical Arabic you are in a better position to understand the surah. If you do not know Arabic, you can try to compensate for this deficiency by making a comparative study of different translations. In our literal translation, we have tried to help build the readers' relationship with each word.
Remember the greatest help in understanding the Qur'an comes from the Qur'an itself. One part of the Qur'an explains another part. Those who keep reading the Qur'an are in a more advantageous position to understand it.
We have elaborated some points related to the understanding of the surah. These emerge from our own study of the Qur'an. These notes as well as other available commentaries may be helpful. But we would suggest, apply your own mind to the Qur'anic text before you seek the help of others. Mufassirs (the commentators) are our teachers. Teachers help better when you do your homework - trying to develop your own relationship with the Text, understanding it with your own mind. Remember, your focus should remain the Text, which the commentator is also trying to make us understand through his explanations. Do not get lost in his/her explanations. What is most important, try to understand the surah as a whole - as a systematic discourse in Divine Words.
AN OVERALL LOOK AT SURAH AL-FATIHAH
We have two formulations of essentially the same insight of the inner structure of the surah.
The first ayah is bismillah. We start reading the Book with the name of our Lord, "God, the Compassionate, the Merciful". It is the introduction. The main body of the surah is made up of three parts:
A. The first part presents God's servants thanking and praising the Lord of the Worlds.
The consciousness of God's blessings which we experience everywhere, and the way He has been taking care of humankind, fills our hearts with gratitude and we say what the surah states from ayat 2-4. Our Lord is compassionate to all, but for those who try to do good deeds and seek His Forgiveness He has His Special Mercies.
This reminds us of the Day when His faithful servants will receive His Special Mercies. The Day of Judgement also reminds us of His Justice, and His Punishment of those who do not repent and do not ask for His forgiveness.
B. (This brings us to the middle of the surah, i.e. ayah 5.) At this point His 'ibad revive their covenant with Him.
We promise Him that we worship Him only, and we will seek His Help alone, and we actually worship Him and pray to Him that He helps us in fulfilling our covenant.
C. We pray to Him that He guides us along His Straight Path, the way he Guided those who received His favours, and saves us from being misguided, so that we do not deserve His Wrath." (2006, pp. 48-52).
~ Excerpted from "Reflections on the Qur'an - Understanding Surahs Al-Fatihah and Al-Baqara" by Irfan Ahmad Khan, Ph.D
Saturday, July 10, 2010
The Sacred and the Profane
Dr. Sim Liddon's thoughts on the sacred and the profane have some profound implications for our understanding of psychological reality and our deeper comprehension of a world view as it relates to Islamic Humanism. He draws on the thoughts of Rudolf Otto and Mircea Eliade:
"THE SACRED, THE PROFANE, AND BIMODAL MENTAL PROCESSING
In 1917, Otto published Das Heilige (The Sacred), which has been acclaimed even to this day for its description of the frightening experience of feeling the presence of "the sacred" or "the holy." In this situation one experiences something totally different from that of the reality reflected through the senses, for one "knows" or experiences one's self to be in the presence of something "supernatural." The experience is characterized by Otto as (a) terrifying to an extreme degree and (b) giving the individual the impression that he is the presence of something wholly separate from himself, called by Otto the wholly other." For people living in the modern world of "natural" events, this process of "knowing" the reality of something unseen and supernatural is difficult to grasp. However, the accounts in the previous chapters on the beliefs of the primitives can give an appreciation of this phenomenon. From an examination of this literature it is clear that for those experiencing the "wholly other," the unseen and "supernatural" world is as real as the experience of the reality of the "natural" world, and yet it is totally different.
Otto described the feeling of trembling, awe, mystery, and fascination when feeling one's self to be in the presence of 'the Divine," and he interpreted this experience as being induced by a divine power (more precisely, the experience is induced by the revelation of divine power). Otto maintained that this experience is at the very heart of religion and has been its essence throughout history.. This is true not only for religion as we know it today but also during its evolutionary stages.
"It must be admitted that when religious evolution first begins sundry curious phenomena confront us, preliminary to religion proper and deeply affecting its subsequent course. Such are the notions "clean: and "unclean," belief in or worship of the dead, belief in or worship of "souls" or "spirits," magic, fairy tales, myths, homage to natural objects, whether frightful or extraordinary, noxious or advantageous, the strange idea of "power' (Orenda or Manali), fetishism and totemism, worship of animals and plants and demonism and polydemonism. Different as these things are, they are all haunted by a common (element) which is easily identifiable." (Otto 1982, p. 116)
The common element is of course the terrifying and awful experience of the "wholly other," the "sacred." Moreover, this experiencing of an unseen power (or witch or god) as wholly separate and distinct from one's self is, Otto maintained, evidence of the "actual existence" of an unseen "holy" presence, the Divine. Just as one's feeling of beauty arises in part as a reflection of the actual existence of something beautiful, this feeling of the presence of a Divine power is for Otto a reflection of the "actual existence" of an unseen but Divine reality. Such an interpretation is of course open to question, for the phenomenon could just as easily be seen as an experiential phenomenon of the believer himself, as an aspect of the "state of believing," needing no other reference point as such. In this case the emphasis would be placed upon the act of believing in the same way that, in the previous chapter, one might understand the native's "belief" in the reality of witches not to be supportive of the existence of the witches per se, but due to the inability of the primitive to distinguish between "objects" and ideas, "things" and images, so that an idea or image is experienced as real and as an object.
Otto himself recognized this, in a sense. In fact, he argued that the belief in the actual existence of demons and witches was a result of experiencing "the demonic." It was, he maintained, a "rationalization" of the feelings of awe and dread related to experiencing the "wholly other." However, he failed to use the same logic to conclude that the modern belief in God is likewise a "rationalization," perhaps of love, concern, and affection for those who deity is a loving God. Instead, for Otto the experience of feeling one's self to be in the presence of the "Supreme and Sublime Deity" was evidence of the actual existence of the Divine and was no mere "rationalization," no mere mental phenomenon due to the nature of a particular mode of believing. Furthermore, individuals capable of such experiences, as was true for Otto himself, possessed the faculty of "divination."
It is precisely at this point where religion diverges from psychology as a science. This is important if one is to understand "believing" (including religious "believing"), in terms of the human being instead of Something or Someone "out there," instead of something "wholly other." Such an approach must conclude that one's belief in God is in fact a rationalization, an objectification of those feelings one attributes to God. This is the kind of language psychology must use, and the individual is the kind of reference point upon which a psychology must be based. However, it would seem to us a bit reductionistic to leave it at that, for a psychology must be open to new and different possibilities, even the possibility that there is more to "God" than merely the rationalization of feelings.
Psychology itself cannot disprove that there is Something or Someone "out there," but as a branch of science it must assume a different perspective. While religion finds it in the nature of the "supernatural" experience itself that one need look no further for understanding, psychology must focus on the experience of the individual and place this phenomenon into a context of understanding that does not assume supernatural realities. Moreover, even if religion's assertions are assumed to be true, it will only gain from psychology's efforts, for the comfort and reassurance that religion has to offer will only be enhanced by its integration with a broader and more flexible understanding.
Be that as it may, one cannot minimize the importance of Otto and his description of the individual's experience of "the sacred," for it is clear that this experience has been of utmost importance throughout the history of religion. For religious scholars this comes as no revelation; but for most of us who have lived a "profane" life and have not been familiar with the experience of the "sacred," the identification of this experience as the sine qua non of religions offers a new insight and a new way of understanding at least some aspects of religious phenomena. For instance, another religious scholar, Eliade, in his book The Sacred and the Profane, echoed the same point made by Otto.
"It could be said that the history of religion - from the most primitive to the most highly developed - is constituted by a great number...of...manifestations of the sacred in some ordinary object, a stone or a tree - to the supreme (which for a Christian, is the incarnation of God in Jesus Christ) there is no dissolution of continuity. In each case we are confronted by the same mysterious act - the manifestation of something a wholly different order, a reality that does not belong to our world, in objects that are an integral part of our natural "profane world."
The modern Occidental experiences a certain uneasiness before many manifestations of the sacred. He finds it difficult to accept the fact that, for many human beings, the sacred can be manifested in stones or trees, for example. But...what is involved is not a veneration of the stone in itself, a cult of the tree in itself. The sacred tree, the sacred stone are not adored as stone or tree; they are worshipped precisely because they...show something that is no longer stone or tree but sacred ("wholly other")." (Eliade 1959, pp. 11-12)
Eliade then goes on to elaborate on the idea that throughout the ages the hallmark of religion has been this phenomenon of experiencing something "wholly other" as an unseen reality, the experience of the sacred or Divine as manifesting itself in the natural world. Whereas modern individuals consider such acts as eating, having sex, hunting, crossing a stream, planting corn, etc, as only behavioral acts, for the primitive these acts became "a sacrament...a communion with the sacred" (Eliade 1959, p. 14). The primitive lived in a "sacralized cosmos." According to this view, the essential difference between the mind of modern man and that of the primitive is this existential mode of being in the world. Thus "the sacred" and "the profane" become two modes of "being in the world," two modes of believing and viewing reality. And the same mode of "being in" and viewing the world that was true of the primitive can be seen as characterizing religious experience throughout the course of history.
This point, which Otto and Eliade make, is pivotal in examining the relationship between bimodal mental processing and at least some aspects of religion; so let us look at it more closely. First Otto and Eliade observe, from examining written and oral accounts, that the history of religion is the history of experiencing the feeling of being in the presence of sacred, unseen realities or entities. Second they assume the existence of the latter.
The radically different approach of psychology can agree with their observation but not endorse their assumption. From a psychological perspective, the observed phenomenon can be seen as an expression, not of some assumed deity but of the individual's state of believing. A feeling is symbolized by an image, as a feeling of fear is symbolized by the image of a witch, and in this mode of believing no distinction is made between the image and the external reality. We have termed the inability to separate the symbol from that for which it stands as "adifferentiation," and we have used the term "objectification" for the experience of feeling a mental image to be thee "outside," objective world.
I suggest that because of adifferentiation and objectification the symbolized feelings are experienced not as mental phenomena but as objects in the objective world. Conceptualizing this as a psychological process rather than as evidence of a supernatural entity turns us toward the individual and away from speculations about unseen realities. It allows us to examine some aspects or phenomena of personal religion, not in terms of supernatural entities but as products of a particular mode of believing, and in terms of reasoned concepts acceptable to psychology and science in general.
In spite of the fact that a modern psychological perspective might interpret Otto differently, his work remains a landmark in the examination of religious experience. He considered himself to be working within the psychology of religion, and in this capacity he was unique for his time. Working at a time when psychology was beginning to look more carefully at the phenomenon of the human religious experience, Otto's work was important in that his was the first to look carefully at the different parameters of experiencing "the sacred" and to identify clearly "the wholly other." As such his work is important, for it allows us to identify what has been the hallmark of religious experience throughout the ages. If we focus on his observations and descriptions instead of his conclusions, we become aware that a predominance of the gestalt mode of processing and the experiences of adifferentiation and objectification has been characteristic of personal religious experience throughout history, resulting in the sine qua non of religion, the feeling of being in the presence of unseen powers and entities, the experience of feeling the reality of the "wholly other." Liddon, 1989, pp. 132-138).
~Excerpted from "The Dual Brain, Religion and the Unconscious" by Sim C. Liddon, M.D.
"THE SACRED, THE PROFANE, AND BIMODAL MENTAL PROCESSING
In 1917, Otto published Das Heilige (The Sacred), which has been acclaimed even to this day for its description of the frightening experience of feeling the presence of "the sacred" or "the holy." In this situation one experiences something totally different from that of the reality reflected through the senses, for one "knows" or experiences one's self to be in the presence of something "supernatural." The experience is characterized by Otto as (a) terrifying to an extreme degree and (b) giving the individual the impression that he is the presence of something wholly separate from himself, called by Otto the wholly other." For people living in the modern world of "natural" events, this process of "knowing" the reality of something unseen and supernatural is difficult to grasp. However, the accounts in the previous chapters on the beliefs of the primitives can give an appreciation of this phenomenon. From an examination of this literature it is clear that for those experiencing the "wholly other," the unseen and "supernatural" world is as real as the experience of the reality of the "natural" world, and yet it is totally different.
Otto described the feeling of trembling, awe, mystery, and fascination when feeling one's self to be in the presence of 'the Divine," and he interpreted this experience as being induced by a divine power (more precisely, the experience is induced by the revelation of divine power). Otto maintained that this experience is at the very heart of religion and has been its essence throughout history.. This is true not only for religion as we know it today but also during its evolutionary stages.
"It must be admitted that when religious evolution first begins sundry curious phenomena confront us, preliminary to religion proper and deeply affecting its subsequent course. Such are the notions "clean: and "unclean," belief in or worship of the dead, belief in or worship of "souls" or "spirits," magic, fairy tales, myths, homage to natural objects, whether frightful or extraordinary, noxious or advantageous, the strange idea of "power' (Orenda or Manali), fetishism and totemism, worship of animals and plants and demonism and polydemonism. Different as these things are, they are all haunted by a common (element) which is easily identifiable." (Otto 1982, p. 116)
The common element is of course the terrifying and awful experience of the "wholly other," the "sacred." Moreover, this experiencing of an unseen power (or witch or god) as wholly separate and distinct from one's self is, Otto maintained, evidence of the "actual existence" of an unseen "holy" presence, the Divine. Just as one's feeling of beauty arises in part as a reflection of the actual existence of something beautiful, this feeling of the presence of a Divine power is for Otto a reflection of the "actual existence" of an unseen but Divine reality. Such an interpretation is of course open to question, for the phenomenon could just as easily be seen as an experiential phenomenon of the believer himself, as an aspect of the "state of believing," needing no other reference point as such. In this case the emphasis would be placed upon the act of believing in the same way that, in the previous chapter, one might understand the native's "belief" in the reality of witches not to be supportive of the existence of the witches per se, but due to the inability of the primitive to distinguish between "objects" and ideas, "things" and images, so that an idea or image is experienced as real and as an object.
Otto himself recognized this, in a sense. In fact, he argued that the belief in the actual existence of demons and witches was a result of experiencing "the demonic." It was, he maintained, a "rationalization" of the feelings of awe and dread related to experiencing the "wholly other." However, he failed to use the same logic to conclude that the modern belief in God is likewise a "rationalization," perhaps of love, concern, and affection for those who deity is a loving God. Instead, for Otto the experience of feeling one's self to be in the presence of the "Supreme and Sublime Deity" was evidence of the actual existence of the Divine and was no mere "rationalization," no mere mental phenomenon due to the nature of a particular mode of believing. Furthermore, individuals capable of such experiences, as was true for Otto himself, possessed the faculty of "divination."
It is precisely at this point where religion diverges from psychology as a science. This is important if one is to understand "believing" (including religious "believing"), in terms of the human being instead of Something or Someone "out there," instead of something "wholly other." Such an approach must conclude that one's belief in God is in fact a rationalization, an objectification of those feelings one attributes to God. This is the kind of language psychology must use, and the individual is the kind of reference point upon which a psychology must be based. However, it would seem to us a bit reductionistic to leave it at that, for a psychology must be open to new and different possibilities, even the possibility that there is more to "God" than merely the rationalization of feelings.
Psychology itself cannot disprove that there is Something or Someone "out there," but as a branch of science it must assume a different perspective. While religion finds it in the nature of the "supernatural" experience itself that one need look no further for understanding, psychology must focus on the experience of the individual and place this phenomenon into a context of understanding that does not assume supernatural realities. Moreover, even if religion's assertions are assumed to be true, it will only gain from psychology's efforts, for the comfort and reassurance that religion has to offer will only be enhanced by its integration with a broader and more flexible understanding.
Be that as it may, one cannot minimize the importance of Otto and his description of the individual's experience of "the sacred," for it is clear that this experience has been of utmost importance throughout the history of religion. For religious scholars this comes as no revelation; but for most of us who have lived a "profane" life and have not been familiar with the experience of the "sacred," the identification of this experience as the sine qua non of religions offers a new insight and a new way of understanding at least some aspects of religious phenomena. For instance, another religious scholar, Eliade, in his book The Sacred and the Profane, echoed the same point made by Otto.
"It could be said that the history of religion - from the most primitive to the most highly developed - is constituted by a great number...of...manifestations of the sacred in some ordinary object, a stone or a tree - to the supreme (which for a Christian, is the incarnation of God in Jesus Christ) there is no dissolution of continuity. In each case we are confronted by the same mysterious act - the manifestation of something a wholly different order, a reality that does not belong to our world, in objects that are an integral part of our natural "profane world."
The modern Occidental experiences a certain uneasiness before many manifestations of the sacred. He finds it difficult to accept the fact that, for many human beings, the sacred can be manifested in stones or trees, for example. But...what is involved is not a veneration of the stone in itself, a cult of the tree in itself. The sacred tree, the sacred stone are not adored as stone or tree; they are worshipped precisely because they...show something that is no longer stone or tree but sacred ("wholly other")." (Eliade 1959, pp. 11-12)
Eliade then goes on to elaborate on the idea that throughout the ages the hallmark of religion has been this phenomenon of experiencing something "wholly other" as an unseen reality, the experience of the sacred or Divine as manifesting itself in the natural world. Whereas modern individuals consider such acts as eating, having sex, hunting, crossing a stream, planting corn, etc, as only behavioral acts, for the primitive these acts became "a sacrament...a communion with the sacred" (Eliade 1959, p. 14). The primitive lived in a "sacralized cosmos." According to this view, the essential difference between the mind of modern man and that of the primitive is this existential mode of being in the world. Thus "the sacred" and "the profane" become two modes of "being in the world," two modes of believing and viewing reality. And the same mode of "being in" and viewing the world that was true of the primitive can be seen as characterizing religious experience throughout the course of history.
This point, which Otto and Eliade make, is pivotal in examining the relationship between bimodal mental processing and at least some aspects of religion; so let us look at it more closely. First Otto and Eliade observe, from examining written and oral accounts, that the history of religion is the history of experiencing the feeling of being in the presence of sacred, unseen realities or entities. Second they assume the existence of the latter.
The radically different approach of psychology can agree with their observation but not endorse their assumption. From a psychological perspective, the observed phenomenon can be seen as an expression, not of some assumed deity but of the individual's state of believing. A feeling is symbolized by an image, as a feeling of fear is symbolized by the image of a witch, and in this mode of believing no distinction is made between the image and the external reality. We have termed the inability to separate the symbol from that for which it stands as "adifferentiation," and we have used the term "objectification" for the experience of feeling a mental image to be thee "outside," objective world.
I suggest that because of adifferentiation and objectification the symbolized feelings are experienced not as mental phenomena but as objects in the objective world. Conceptualizing this as a psychological process rather than as evidence of a supernatural entity turns us toward the individual and away from speculations about unseen realities. It allows us to examine some aspects or phenomena of personal religion, not in terms of supernatural entities but as products of a particular mode of believing, and in terms of reasoned concepts acceptable to psychology and science in general.
In spite of the fact that a modern psychological perspective might interpret Otto differently, his work remains a landmark in the examination of religious experience. He considered himself to be working within the psychology of religion, and in this capacity he was unique for his time. Working at a time when psychology was beginning to look more carefully at the phenomenon of the human religious experience, Otto's work was important in that his was the first to look carefully at the different parameters of experiencing "the sacred" and to identify clearly "the wholly other." As such his work is important, for it allows us to identify what has been the hallmark of religious experience throughout the ages. If we focus on his observations and descriptions instead of his conclusions, we become aware that a predominance of the gestalt mode of processing and the experiences of adifferentiation and objectification has been characteristic of personal religious experience throughout history, resulting in the sine qua non of religion, the feeling of being in the presence of unseen powers and entities, the experience of feeling the reality of the "wholly other." Liddon, 1989, pp. 132-138).
~Excerpted from "The Dual Brain, Religion and the Unconscious" by Sim C. Liddon, M.D.
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