Book Review: When Life Begins

Book Title: When Life Begins

Book Author: Abu Yahya

Translated By: Bashir Nazir et al.

Publisher: Inzaar Publications 

Year: 2012

Pages: eBook 129 pages; Paper back: 256

eBook: http://www.inzaar.org/books/when-life-begins/

When Life Begins is an astonishing journey into the future, a time-travel, which transports us into another world. A world where there is great misery and desolation for many, but also a world where a select few enjoy extreme bliss and complete peace. Yet, it is nothing like our world: there is no injustice in this world. Those who are suffering are suffering because of themselves, and they know that they have brought it on upon themselves. Those in bliss are continually being amazed by the wonderful life that is unfolding for them, beyond their deepest desires and wildest imagination.

It is the story of a family. The main character is Abdullah, the father, and his close companion Saleh, who explains and clarifies each situation, as the story develops. Abdullah, his wife Naimah, and some children are in bliss, while a son and a daughter are in a state of misery and desolation. The novel traces the reasons why which character is in which state. There are a few other additional characters who lend an explanation to the story. It also traces the larger story of nations, of humans and humanity, of trial and suffering in our present world, attempting to answer the bigger question: why!

The novel is an incredible, marvelous, harrowing, scary, romantic, sci-fi fantasy. What is unique about the book is that it is based upon the description of the Day of Reckoning and Hereafter, as related in the Quran and Sunnah. It builds upon the information in these two sources and presents a preview of what might be when we are raised from our graves and the sequel of events that will unfold. It is a very bold attempt and it can be argued that one should not take such liberties with religion. Indeed, but if one does not treat it as a religious text, if one is to read it only as a novel, it is a great introduction to what might be, and a starting point for the inquisitive mind to begin their own study of the Quran in search of the greater purpose of life!  

   

The original novel is in Urdu with the title: ‘Jab Zindagi Shuru Hogi’. Part 2 of the book has also been published, but is currently available in Urdu only, titled: ‘Qasam Us Waqt Ki’. This sequel is a journey into the past, taking the main character, Naimah, in her search for truth, back into the times of the prophets of God, so that she can witness with her own eyes how God has continually guided humans. This novel also attempts to handle contemporary questions raised by the curious, educated young minds, questions which need to be dealt with on an intelligent and objective basis, without prejudice and without requiring the questioning mind to take things on faith. This novel is another wonderful attempt to answer many pertinent questions, and help bring people towards the Quran. 

Published in Renaissance: When Life Begins

Book Review: Conference of the Books

Book Title: Conference of the Books: The Search for Beauty in Islam

Book Author: Khaled M. Abou El Fadl

Copyright: ©2001 by University Press of America, ® Inc.

Published in Pakistan by: Paramount Publishing Enterprise

Pages: 419 

Conference of the Books, a collection of essays, draws upon the remarkable intellectual heritage of the Muslim civilization. With admiration for the ethos of knowledge that was the hallmark of the civilization of the word, the civilization which was based upon the book of God, the author takes recurring contemporary issues and searches how they were dealt with earlier, reconstructing the past and examining the diversity of scholarly opinion, trying to learn from their successes and their mistakes. In the essay: The Pearls of Beauty, to the question: “…what do you do with the long-established practice of Muslims?”, the author responds: “…, I respect and honor it – it is a formidable precedent to be considered and studied. But if it no longer persuades me, I will respectfully disagree with it.” 

The author, a jurist and a teacher, believes that beauty is a core Islamic value. Hence, the laws of Islam are based upon beautiful moral and ethical values, which need to be understood and appreciated, for the rules and laws to be implemented in spirit, and not just in letter. As he puts it: “Piety creates and pursues the rules, but the rules do not create piety”. 

Based on the premise that the intellect is the most wondrous of all of God’s creations, the author laments the ‘shelters of ignorance’, the ‘delusions of comfort’ and the ‘derangement of fear’ that have plagued the Muslim mind for centuries now. He beckons the reader to knowledge, to the ‘expanse of its magnitude’ and the ‘richness of its sublimity’. Through his nightly conferences, he takes the reader into the world of the jurists of the past, studying their efforts, methodologies and solutions. He consults them, and they point the way, helping him to understand and confront the challenging problems of the contemporary era. He believes in the beauty and resilience of the Islamic message, and hopes that the Conference of the Books will help rekindle the interest of the Muslims in the book.           

Published in Renaissance: Conference of the Books: The Search for Beauty in Islam

Book Review: The Event of the Quran

Book Title: The Event of the Qur’an - Islam in Its Scripture  

Book Author: Kenneth Cragg

Copyright: ©Kenneth Cragg

Publisher: One World Publication, Oxford, England

Published in India by: Gopsons Papers Ltd., Noida

Pages: 208 

The Event of the Quran offers an interesting perspective of a non-Muslim’s effort to understand Islam through its scripture. The author, Bishop Kenneth Cragg, in the preface, lists three broad concerns which led to this study:

1.       Christian world’s grudging and imperceptive attention to Quran
2.       Quran has much that Christians can greet and share
3.       The Quran presented formidable obstacles to comprehension by outsiders 

Therefore, he states, ‘the definite text needed to be explored with hope and realism’, and ‘trans-religious openness of heart’. In his attempt to answer what happens in the Quran, he takes his readers along a fascinating journey. In his words, ‘The Quran is a fusion, unique in history, of personal charisma, literary fascination, corporate possession and imperative religion. In the continuity of its reception since the event we have perhaps the largest and most sustained expression of what might be called documentary faith. Throughout we have to do with revelation as literature and with literature as revelation.’

He explores the relation between words and meanings and the audience, i.e. the primary addressee of the Quran, how they listened and what they understood.

In exploring this, the author feels that ‘to be firmly planted in the seventh century is not to exclude the Quran from the twentieth. Rather, it is to plant there more intelligently.’ The living context is Arabian paganism where the prophetic mission must be carried out. He explores the events that are pivotal in the Quran which relate to the struggle to terminate idolatry and establish the sole worship of God.

Considerable thought is given to the landscape, the economy, the emigration, and then, in that context, the actual shaping of Muslim character and conduct – how the pagan mind and heart transforms, embracing and realizing Islam in thought and action!

As an expert in Arabic language, the author comments that ‘the language of the Book illuminates the meaning: the clue is in the Arabic’. He reasons that had it been in Arabic only because it was the native language, the adjective ‘mobin’ used to describe the language in the Quran (26:195) would have been superfluous. Considering various meanings of the word ‘mobin’, he settles with luminous, i.e. a luminous Arabic language. 

The Event of the Quran is rich with words and meanings, and many a passage needs a re-read to understand what the author is trying to communicate. Some references to Chapter and Verse numbers are incorrect, but the text and translation seems okay. In all fairness, the book is an interesting read, combining the scholarly approach with a reverence and admiration for the text and the event!

Published in Renaissance: The Event of the Qur'an - Islam in its Scripture 

What divine consideration allows Satan to ... tempt and mislead, to beguile and decieve?

Question: I am familiar with the Islamic taboo against "partners unto Allah", but I am confused by the reference to Satan, a rebel. Must Satan not originally have been either a servant of God, a mighty being but not divine, like the angels you described, or else a partner of God? If Satan is not divine, then what divine consideration allows him to rebel and live for all these many years and harm so many human souls who otherwise might have pleased God? If Satan is not divine, from whence come "his" powers to tempt and mislead, to beguile and deceive? He often seems to be portrayed as a being of powers divine, greater than those of any angel, Christian or Islamic, and I find it hard to see how Satan is not essentially a partner of God. Does God not allow his rebellion to continue? Is that not a contract or agreement between divine good and evil? 

Answer: Satan (Iblis) refused to obey God out of pride and was cursed (removed from God's blessing forever). He blamed God for his fall from grace, and asked that he be given respite till Judgement Day so as to allow him & his progeny to lead mankind astray. God permitted that, knowing quite well that Satan will only be able to lead astray those who choose to be led by him.

Background:
1) Iblis is a dJinn. dJinns are a creature made of smokeless fire. They can see us but we cannot see them (from another dimension, I suppose).
2) Iblis was among the angels who were ordered to prostrate to Adam. Iblis refused to prostrate to Adam citing that he is superior to Adam as Adam has been created of clay.
3) Before God created Adam, God informed the angels that he is about to create a vice-regent for Earth. The angels asked why someone who would create mischief and shed blood... (Quran 2:30). God told them 'I know what ye know not'. After God had created Adam and taught him names of all beings (inferred from the arabic pronoun used), He then presented Adam to the angels and asked the angels to name them. The angels did not have the knowledge of those names and thus could not answer. Then Adam was asked and he was able to recite the names of them all.
4) Thereafter, the angels were ordered to prostrate to Adam. They all did except Iblis. He refused, was haughty and became of those who reject faith. God asked Iblis what prevented him from prostrating. Iblis said that Thou didst create me from fire and him from clay (Quran 7:12). God told him that it is not for Iblis to be arrogant , that he is the meanest of creatures, and he was ordered out. Iblis asked for respite till the day they (humans) are raised up. He was granted respite, disgraced and expelled. (Quran 7:13-18).
5) Adam and his wife were told to stay and enjoy all things in garden (heaven) and were only prohibited from one tree. They were warned that if they approach it, they will run into harm and transgression. Satan began to whisper suggestions to them and beguiled them, and through deceit brought their fall. God asked them that weren't they forbidden and were they not warned that Satan was their avowed enemy. They were repentant and humble, so God forgave them.    
6) Then were they sent to Earth for a temporal life (Quran 2:36 - 38 and 7:24).
Quran 2:38 'We said: "Get ye down all from here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve.'
7) We are warned that Satan and his progeny are our enemies, and that we need to be ever aware of that. We are also told that they have no real power over us: they can only whisper and suggest, and stir up desires; it is up to us whether we choose to follow them or not.  

We on Earth, this temporal life and its trials, Satan and his progeny, Prophets and God's guidance, Judgement Day, Heaven and Hell, all this is part of a much larger scheme, of which we have but very little knowledge and insight. Things will be made clear to us when the time is right. So, for the time being, we must use conscience and intelligence as our tools in search of guidance and choose accordingly. 

Root Belief of Islam

On an online discussion board, a neo-Pagan with a Christian past, asked about the 'root' belief of Islam, prayers, original sin.

Answer: The most fundamental, root belief of Islam is that 'there is no god but God'. We believe that there is only one God, the Creator and Sustainer of the heavens and earth and everything in between. He governs and directs all affairs, and all matters are referred to Him for decision. God is independent and self-sufficient and the creation is dependent on God for everything.

The complete first statement of faith that you referred to is: 'there is no god but God, and Muhammad is the messenger of God'.

A detailed statement of faith, known as Iman-e-Muffassal is: 'I believe in Allah, His angels, His books, His messengers, in the last day, in predestination: that all good and bad is from Allah, the Most High, and I believe in resurrection after death.'

We humans have been sent to Earth for a limited time and for a purpose. We humans are repeatedly tested in this lifetime, and every fine detail of our lives is recorded.

We have been endowed with free will so that we can choose our thoughts and actions. However, this does not mean that God is unaware of what we will choose to think or do. Human free-will and God's complete knowledge are not mutually exclusive. It is God who decides who to bless with faith, because only God knows our hearts.

Regarding prayers, we need them. If we pray, it is to our own benefit. If not, it is our own loss.

Similarly, when we choose to sin, whether it be against God or against humanity or against creation in general, we are actually being unjust to ourselves.

God is not unjust towards creation, rather God is loving, merciful and kind.

It is the duty of messengers and all those who learn from them to convey the message of God to others. Whether others choose to believe or not is between God and each individual soul. God is oft-forgiving, and loves to forgive. To quote a verse: Quran [2:186] 'And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright.' [translator: Pickthal]

There is no compulsion in religion, God does not impose faith on anyone. God knows best our hearts and our souls.

We believe we have a common history with Adam, Noah, Abraham, Moses, Jesus and all other messengers of God. We believe they all preached the same faith in one God, resurrection and the last day. Muhammad was the seal, the last of the series of prophets.  

As opposed to the Christian concept of Jesus atoning for humanity's sin through his death, we Muslims believe that each human is responsible for his / her own self. Nobody can bear the burden of another. Each one of us will be judged and recompensed according to our own faith, beliefs and deeds. We do not believe that we are here on Earth because of Adam and Eve's sin. As I mentioned a few posts ago, the purpose of Adam's creation was a 'khalifa' of the Earth, i.e. a vice-regent or someone who is responsible for the Earth. We were predestined to come to Earth for a temporary abode. The resurrection is also predestined, and so is a permanent life thereafter.