Allah’s Name Al-Samad: a Beautiful Elucidation

From Surat Al-Ikhlas 112:2 “Allah is Al-Samad”

The name Al-Samad is mentioned only once in the entire Quran, in Surat Al-Ikhlas (Sincerity) 112. Below is the link to a beautiful and very thorough explanation of its meaning, significance, roots in the Arabic language, application in our lives, and more, including an answer to the question “why is this name mentioned only once in the Quran?” To which I would also add: its placement in the Quran is also expressive of its meaning, right in the center or “heart” of the Quran. (Article below by Sheikh Mohammad Elshinawy on the Yaqeen Institute website.)

Allah’s Name As-Samad

Al-Rahman, Al-Raheem: The Dynamic Pair of Names

At the very beginning of the Quran, in Surat Al-Fatiha “The Opening”, we are introduced to three great Names for God/ Allah in the Bismallah or Invocation which states “In the Name of Allah, Al-Rahman, Al-Raheem”. The meaning and significance of these two Divine names Al-Rahman — The Almighty — and Al-Raheem — The All-Merciful, reflect the polarity of Yang (might and majesty) and Yin (receptivity and mercy), dynamically interrelated in the context of the One who alone encompasses these names altogether in one Singularity, Indivisible and Eternal, Allah the Exalted.

Ring Composition in the Quran: Al-Fatiha

An ancient method of literary writing that has (relatively) recently been re-discovered in t ancient and religious texts is Ring Composition, a form of mirror writing called chiasmus, described by the anthropologist and scholar Mary Douglas in her book Thinking in Circles: An Essay on Ring Composition (Yale University Press, 2010) as essentially “a framing device” wherein the first section of a text corresponds in some clearly evident way with the last section, and the middle sections form a mirror pattern around a middle section which is also the central idea or turning point for the entire text. The mirror pattern can be described as ABCBA, expandable to more or fewer (at minimum 3) sections as needed with a center section “C”. This website gives an excellent example from the Quran, analyzing Surat Al-Baqara (the Cow) as well as significant subsections of it, including the famous Ayat al-Kursi (2:255). But for this post I will analyze Surat Al-Fatiha in Ring Composition, which provides evidence of two things: that the first numbered aya must be the Bismallah, which precedes all other Surahs except the 9th (“Repentance”) without being numbered; and that the two great attribute names for Allah the Exalted, Al-Rahman (The Almighty), Al-Raheem (The All-Merciful) express the two polarities of Power/ Yang and Mercy/ Receptivity/ Yin. Below is a graphic of this analysis:

Fantastic and Meaningful Video Series for Ramadan

The Yaqeen Institute has produced a truly inspiring series of videos discussing the Quran Al-Kareem, called Quran 30, studying each day a different juz’ from the Quran via zoom. No better way to spend Ramadan, especially for English-speakers who want to understand the Arabic Quran but only know a few words in Arabic.

Allah in the Quran and Abstract Thought

As mentioned frequently on this website, “thinking” is mentioned in the Quran itself so often that its significance as an imperative is indisputable. Thinking, in Arabic the verb form of ‘aql  which in modern Arabic means “mind” or intellect, is used in parallel with “faith” or “to have faith in/ believe”, implying that without thinking there can be no faith. This stands in direct opposition to the Christian concept of a “leap of faith” in which the believer accepts “absurdity” — precepts that contradict one’s own logic — and therefore “leaps” over or sidesteps the intellect in favor of a particular belief, such as the confounding of human with divine in the deification of Jesus. Some Islamic movements such as the salafi,  reject the use of the mind in favor of unquestioning adherence to a dogma based on certain hadeeths or sayings of Prophet Mohammad, and narrow interpretations of Quranic text, in effect creating an Islam much like “evangelical” Christianity: dogmatic, rigid, and hostile to logic or scientific or abstract thought, which are viewed as dangerous.

The Quran clearly admonishes the exact opposite: freedom of thought and faith arrived at by one’s own inquiry and inherent logic, based on a clearly elucidated tenet that faith in Allah is the logical conclusion of deep and unadulterated (by compulsion) meditation and intellect-based thinking which at its core is reverence for Allah. Thinking, in the Quran, takes place in the heart, where it sorts out intuition, experience, emotions, ideas, and uses logic.

The Quran’s Guidance on Truth, Lies, and Faith

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.

From Al-Nisa’ 4:105:

إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا

We have sent down to you the Book with the Truth that you may judge between the people by that which Allah has shown you, and do not be an advocate for the treacherous.

 
“The Book” here is the Quran, and the “you” is Prophet Mohammad. This aya clearly states that the Quran was sent down (the literal meaning of the word tanzeel which is often translated as “revealed”) with Truth, which is to be the criterion by which judgment, distinguishing right from wrong, is made. The “treacherous” are those who betray trust; they are in essence liars, betrayers (the literal meaning here) of the Truth, purveyors of falsehood. This is especially critical because the danger of being fooled by lies is always present. The Quran then “grounds” or provides a foundation for the faithful in Truth, from which they can be empowered by that knowledge to make good choices. 

Ramadan and Taqwa: The Purpose Of Fasting

We all know Ramadan as a sacred month of fasting and worship, of purification, of compassion and contrition. Looking at the meaning of the word “sacred” in English, it is not an exact translation of the Arabic word haram, which means “prohibited” or “protected by prohibitions” in a sense, but also it means “sacred” in the sense of being reverenced, which brings us to another word, taqwa. This word is mentioned frequently in varying grammatical forms, sometimes translated as “fear of God,” or “reverence.” I like the word “reverence,” because although there’s an element of fear and respect in reverence, it is of a particular kind, a willing attitude of one who appreciates the value and power and importance of that which is revered. It acts as fear of God in causing one to avoid doing anything that would incur God’s wrath, so it is a directed fear, and that involves the mind. The Quran also uses the word taqwa in the sense of “beware” or “be aware,” invoking mindfulness, whereas fear itself, expressed in a very different Arabic word khauf, is an emotional reaction that does not involve thinking or the mind.

Ramadan, Honoring the Quran

Ramadan is first mentioned in the Quran as the month in which the Quran was sent, literally “sent down.” Thus its significance as a month of fasting (and other forms of abstention) is very closely related to the Quran. After all, the Quran is central to Islam; it is the sourcebook for the religion, for everything from jurisprudence to inspiration to wisdom of a more intellectual  nature. It is a guide to life, in essence whose language and presentation is often allegorical or via parables or metaphor, all this being expressed in one Arabic word mathal. 

The Sixth Pillar

The five pillars of Islam are widely known in the Muslim world to refer to first, a declaration (literally “I bear witness”) that there is no God but Allah, and that Mohammad is His Prophet. The name Allah is the Arabic Word for God and does not mean some other “deity.” The second pillar is the establishment of daily salat, referring to a form of worship often translated as “prayer,” but with specific protocols such as a direction to face and exact times of day to be performed. The third pillar is the zakat, which refers to a portion of one’s income to be paid to charity set aside specifically for the poor. The fourth is to fast for the month of Ramadan, and the fifth is performance of the Hajj pilgrimage to Makkah at least once in one’s lifetime if able. But there is a sixth important pillar missing from this list: reading the Quran.

The Circle of Time

One of the most important and yet illusory elements of human life is time. It begins for us when we are born and when time as we know it ends, this is signified by our death. So our concept of time is completely tied up, for us, with birth and death. But for Allah, who is neither born nor dies, time cannot be as we know it. For Allah, time has no boundaries. Many thinkers have thought of this as a circle.

The Difference between Salat and Du’a: What is Prayer?

When most people think of “Islamic prayer,” they picture rows of worshippers bowing and prostrating in unison, usually inside a mosque, facing Mecca (Makkah). But the act of worship pictured is salat, a specific act of worship with geophysical as well as body-language physical protocols, requiring a ritual ablution, preferably in water, prior to its performance. The word du’a, on the other hand, is equivalent in meaning to the English word “prayer,” which is simply “supplication.” To refer to salat as “prayer” is convenient, because there is no English equivalent, but inaccurate.

The Green Quran

(Photo by author.)

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.

Ramadan: Time, Physical Worship and Limits

The days of Ramadan are flying by with so much to do, so little energy, and no time to write about it. Time and its fleeting nature is a topic the Quran discusses with some frequency, most often in reference to spending some of that time with thikr Allah, thinking about Allah, how we will meet Him in the Hereafter, and what we are doing to be better people, more compassionate and responsible. The difference between faith and denial is enormous——yet manifested in small ways, perhaps the change from one to the other could move a mountain, a change of mindset that may take a matter of seconds…

Ramadan Diary

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.

A Picture of Time, a Calendar, a Guide

After looking at Al-Fatiha, the first Sura of the Qur’an, it’s time to go back to the overall structure, to see if we can find meaning and purpose in it.

Day One: Introduction to al-Fatiha

The first Sura of the Qur’an is al-Fatiha, or “the Opening.” It is short, consisting of 30 words arranged in seven ayat. Note the word for “verse,” when referring to the Qur’an, is aya (singular) or ayat (plural), and means “sign” or “signs.” This also carries the sense of “miracle” as it does in English.

Introducing 114 Chambers, Ramadan

Surat Al-Qamar (The Moon): 54:17
“And We have made the Qur’an easy to remember; so are there any that will study it?” (17)

وَلَقَدۡ يَسَّرۡنَا ٱلۡقُرۡءَانَ لِلذِّكۡرِ فَهَلۡ مِن مُّدَّكِرٍ۬ (١٧)

Note on 114 chambers: this stands for the 114 Suras of the Qur’an, which we shall see, during the course of this study, are arranged in the Qur’an in a very meaningful way. One can think of them, roughly, as chambers such as one sees in the chambered nautilus shell. This graphic comparison can be used as an aid to memorization as well as a gateway to comprehension and appreciation of the meaning and magnificence of this revelation, this message.

For Ramadan, I’ve decided to write an entry every day from my analysis of what I call Qur’anic architecture, that is, the structure and “design,” as well as what one could call “style,” of the Qur’an. As a revelation from Allah in Arabic to all humankind, the approach to this subject shall be one of reverence, but also intense interest in the deeper meaning of its content. Because for a book of this nature, style and content are necessarily closely related, this study is important, especially as I haven’t seen it done before.

The study will begin with some overall, general observations about which there is no issue or controversy, such as the general (and not strictly regular) decrease in length of the Suras from beginning to end, and the repetition of certain words and phrases. We will examine the significance of these and other structural elements carefully, bearing in mind that in this book, all elements are significant, especially the most prominent structural features. And where this will take us can only be, as we shall see, breathtaking.