The Quran frequently refers to issues relating to Truth and lies; distinguishing between them is critical, in many ways the defining point of guidance. In fact, faith itself is predicated on that distinction, the purpose of the Quran and other divine revelations being to guide us to the truth and, as a part of that guidance, to help us recognize and avoid falsehood.
Most people think of reason as associated with science and philosophy, not religion. Religion is associated with faith, which in turn is usually seen as opposed to reason, based on “leaps of faith” that circumvent reason or logical thought in order to jump to a religiously acceptable conclusion about important and basic questions that deal with the meaning and purpose of life. Yet here we find that the Quran enjoins Muslims to think, use their minds, to reason, and make an effort to comprehend. This is not a religion of blind faith. Continue reading
There is no compulsion in religion; the proper way has been clearly distinguished from the wrong way. Whoever rejects evil, and believes in Allah, indeed he has taken grasp of the strongest hold that will never break. Allah is Hearer, Knower.
Islam, according to the Quran, does not permit the acceptance and adoption of a belief system to be by force. All true belief must be freely chosen from the heart. Free will is an essential component of faith. Allah prohibits forcing people to convert to a particular religion or to adopt a belief system. To force others to convert to Islam (or any belief, for that matter) is oppression, and hence incurs Allah’s wrath. Contrary to what is being promulgated by some, the above aya unequivocally states that such use of force is both “wrong” and “evil”.
A not-infrequent complaint from Christians about Islam is that the Islamic idea of Allah is not personal enough. Another complaint from people in arguments against religion generally is that God is too impersonal. There is this general belief that God created the universe (if they even believe that), then left it alone to fend for itself, retiring into abstract glory to answer, perhaps, a prayer or two. The first idea, of a personal God, seems based on human interpersonal relations. The second on possibly kings or dictators. Neither idea is true of Allah, the Almighty, All-Merciful, who describes Himself in the Quran as being “closer than your jugular vein.” (Surat Qaf 50:16) Continue reading
The Quran has much to say about what we call environmental issues, about taking care of the earth. Fasad fi’l ard is usually translated “corruption on earth,” and one of its meanings is in fact corruption in the usual moral sense: cheating, bribery, promiscuity, abusive behavior, theft, oppression, political corruption, spree or senseless killing. But the term “fasad” also can refer to spoilage, as in spoiled vegetables or fruits. Or to something adulterated. Or pollution, such as environmental pollution. Why else would it be constantly called “corruption on earth?” Why mention this? We know corruption takes place on earth already. Continue reading
Since this blog was started last Ramadan, when my intention was to write a little every day on the subject of the Quran, it seems only fitting that this Ramadan I try again to do the same. It’s not a diary in the sense of focusing on something in my daily life, but rather in the sense of doing something every day, thinking and writing about the Quran during the month in which we remember and commemorate the revelation of this final Book of Allah. Continue reading