Major concepts within the Quran

Translation of one of Ibrahim Bin Nabi's articles

(Originally titled "hal yakhsha alquranu min intiqadi nassihi?) Read more articles (arabic) at www.alquraniwahdahu.com

In order to understand any text, we should first understand its terms and structure. We should then question the consistency of our text by revealing any mistakes or contradictions within it all before issuing a final judgment. For our final judgment to be valid, we are required to be fully aware of every aspect within our text. If we fail at that, our judgment will be no more than a qalam (see 96:4) something hardly beyond hypothesis. 17:36 And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those will be questioned. We are also required to know whether the Quran allows us to think freely and analyze it or not. Would the Quran criminalize a free-thinker? Would the Quran criminalize those who, by thought and research, are only obeying Allah's orders? Many people refuse to dive into the Quran's text in fear of its "holiness" and "sacredness", pushing themselves away from understanding it. Others advertise certain "contradictions" within the Quran, and many more have written lengthy articles and books refuting such "contradictions". But the Quran does not need an attorney; it needs someone who can unfold its secrets instead. Although Allah continuously points out the greatness of the Quran, He also warns us that the facts within it are not easy to digest, as you can read below. 73:5 Indeed, We will cast upon you a heavy word. Allah also guarantees to the beginner-level reader a sensation of fear and disgust when first coming to understand the Quran. This feeling is actually considered to be completely normal (or even healthy). This teaches us that the Quran's facts cannot be comprehended without continuous research. Notice the "thumma/then" in the verse below. 39:23 Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; THEN their skins and their hearts relax at the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills. And one whom Allah leaves astray - for him there is no guide. Verse 39:23 presents to us two different stages of understanding the Quran. Stage One: that you may experience a general feeling of aversion or sickness when reading the Quran for the first time even if you are one of those who came to read it

for guidance and knowledge (which 39:23 calls "those who fear their Lord"). Stage Two: when you, the reader, are intensely overwhelmed by this Remembrance of God (dhikr'Allah) the stage of acceptance, Now, before we begin studying the Quran, we should at least agree on three major concepts: Islam, Iman and Kufur. These three concepts are of top priority as they are the foundation of the Message. This can be found in Surat Al-'Alaq (chapter 96). 96:1 Read in the name of your Lord Who created. 96:2 He created man from a clot. 96:3 Read and your Lord is Most Honorable, 96:4 Who taught (to write) with the pen 96:5 Taught man what he knew not. The first line explains that our research and quest for knowledge begins in the name of our Lord because in Him is the increase and rise of all knowledge. Not only that, but also that it should begin with studying the Creation of Man, the highest of all living beings on this earth. This research is done by "the pen/al qalam", meaning this is accomplished through creating a hypothesis and questioning its contradictions. Despite that humans have been given the first and foremost tools of logic to comprehend surroundings and make decisions; they will still commit the worst acts of transgression, as you can read below. 96:6 Nay! man is most surely inordinate, 96:7 Because he sees himself free from want. 96:8 Surely to your Lord is the return. Thus, humans refuses to dive in they prefer "al-tughyan/inordinacy" (literally, to "remain on the surface" or "to float"). Tughyan connotes highness: as some humans believe they are in no need for more investigation and knowledge. This is because they think they know enough, so they decide it is silly to keep on learning and researching. Some of them may also forbid other individuals from contributing their efforts to the troublesome, strenuous qalam/pen/research, or may even deny any attempt to raise other people's awareness of their rights to think and question. You can find this in the following passage. 96:9 Have you seen him who forbids 96:10 A servant when he prays? 96:11 Have you considered if he were on the right way, 96:12 Or enjoined guarding (against evil)? But why would humans sometimes refuse to look into new concepts, ideas and lifestyles? Why do they sometimes end up prohibiting and policing the free-thinkers for doing so, especially if these "new ideas" may be true, useful or valid (96:11), or a warning against evils (96:12)?

An example would be the musalleen/doers of salaat in the fields of environment who continuously warn us about predicted ecological crisis when we see no frequent actions done to prevent the possible destruction of Earth. Reading on: 96:13 Have you considered if he gives the lie to the truth and turns (his) back? 96:14 Does he not know that Allah does see? 96:15 Nay! if he desist not, We would certainly smite his forehead 96:16 A lying, sinful forehead. 96:17 Then let him summon his council, 96:18 We too would summon the braves of the army. Our journey through the Quran should not begin with disbelief, but with objective investigation. But what should a believer do when someone spreads false research that could harm mankind (as found in 96:13)? The answer can be seen in the next verse: 96:19 No! Do not obey him. But prostrate and draw near. A believer's way is through research and interaction with fellow thinkers; to discover and accept who we are and the nature of ruh/soul that lies within. This is "prostrating" mentioned in 96:19 to embrace the qalam/pen until truth and an-naba, (78:2) are found and stabilized. Every chapter in the Quran is a unit by itself, and it is highly ordered. However, common and traditional beliefs suggest that different parts of one chapter in the Quran were most likely ruled and affected by "The Reasons of Revelation" or "asbab annuzul" when it comes to positions. They suggest that certain verses were revealed at different times to answer believers' questions and then placed in their current positions by order of the Prophet. Moreover, the Quran is a base ground and chapter 96 establishes this to help us understand and process facts. Any person knows the importance and value of knowledge accumulation to help civilize mankind and solve political and social problems. This knowledge can and should be established on this base ground. Prophet Muhammed himself applied this in the community of Al-Madina, which dwelled in an environment free of any religions or religious ruling. This simple article was written to show how the Quran could never introduce these basic values of freedom and expression then punish us for practicing them.

Islam
Islam is that concept of putting our weapons down and abstaining from raising war against each other something very similar to what we call "social peace". A list of words derived from the root Siin Lam Mim are as-sil'm, salam, slimn, salm, salm, taslm, and mus'taslimn (this list is missing a few other words; please check http://corpus.quran.com/qurandictionary.jsp?q=slm). All these words connote making treaties and establishing peace.

8:61 And if they incline to peace [as-silm], then incline to it [also] and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing. "Peace" in the above example is to lay down arms, but only when being forced to do so at a point when the Muslim army is too exhausted to carry on fighting, (notice the sukun tashkeel sign on the letter laam in as-silm). Silm is to "raise the white flag". On the other hand, Islam is to lay down arms willingly (notice the hamza beneath the letter alif in Islam; this hamza in the Quran connotes initiating new work). 4:90 Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them). 4:91 Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them. The verses above explain that anyone who declares peace and quits the war should be safe from attacks. This, of course, does not include those who have broken their treaties and further engaged in the war after having declared they would quit. To carry on 4:94 O ye who believe! When ye go abroad in the cause of Allah, investigate carefully, and say not to any one who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils abundant. Even thus were ye yourselves before, till Allah conferred on you His favours: Therefore carefully investigate. For Allah is well aware of all that ye do. I can safely say that the verse above denies the existence of concepts such as "aqida" or religion when it comes to the affairs of the state. This is because such concepts can exist within an individual, but one should never let it get involved with politics that will affect other people's lives. Allah makes it clear to us that discriminating against citizens in the name of religion is a crime, and that whoever signs the treaty and commits to it cannot be attacked, oppressed or abused in any way, even if they are from another aqida or spiritual path. All this can be supported by the word Islam itself. Iman Iman is from the Arabic root hamza miim nun. Some of the words derived from this root that can be seen in the Quran are aminan, aminattan, aminun, al-amanah, alamn, amanatan, ameen, and ma'mun.

Iman is about a stage higher than Islam (Islam being the act of quitting war willingly and committing to treaties). Islam itself is a natural, basic act that should be obvious to the entire world. It's the foundation of a higher level (being mu'min), where you would secure other people and help them be safe in body and mind. Iman is to allow everyone else to safely express their ideas and practice their right to live without being prosecuted and policed for freedom of expression. If I was to be more specific, I would describe Islam as our international policy, whilst Iman is the way of life concerning us on the internal, national level. Having said the above, you should by now have understood that a Mu'min is a person who strives to bring these concepts of physical safety and freedom of expression to life within a society. As you may have seen earlier while reading the Quran, you can "believe in" something, such as in the following Quranic phrase: la yuminu biAllahi (69:33). Believing in (bi) something means this something is your reason to achieve protecting and security. Him who believes in God sees God as the reason to spread peace and freedom. Him who believes in the messenger (ar-rasul) uses the message as guidance to achieve this state of faith that doesn't only "look good on paper", but also brings peace of body and mind to everyone else. Believing in Allah (swt) and His messenger is not to acknowledge the existence of a creator and a messenger, but to have them as a source of motivation to build, research and thrive in a safe society. The concept of believing, in the Quran, and beside being attached to bi, can be found attached to other letters, such as laam, as you can read below. 9:61 Among them are men who molest the Prophet and say, "He is (all) ear." Say, "He listens to what is best for you: he believes in Allah, has faith FOR the Believers (wayuminu lilmumineena), and is a Mercy to those of you who believe." But those who molest the Messenger will have a grievous penalty. Here, the Messenger believes lilmumineena, or FOR them, meaning he ensures safety and protection for the sake of other believers. Iman, as Islam, is all about building a healthy environment for fellow humans. It is not related to exclusive creeds or cults in any way. Kufur Originally, the meaning of kufr is "to cover". This we can observe from these two Quranic words: kafar and kaffara. The good deeds (as-salihaat) that you do will cover the evil ones (as-sayi'at). 4:31 If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out (nukaffir) of you all the evil in you, and admit you to a gate of great honour. This can also be seen here:

3:115 Of the good that they do, nothing will be rejected of them (yukfaroohu); for Allah knoweth well those that do right.

The word Kuffar (or, as roughly translated, the disbelievers) could have two different concepts depending on context although the meaning is one. The atmosphere of the verse or chapter can help you view a single word from various angle without it having multiple (and sometimes contradicting) meanings. One is found in 57:20, "Know ye (all), that the life of this world is but play and amusement, pomp and mutual boasting and multiplying, (in rivalry) among yourselves, riches and children. Here is a similitude: How rain and the growth which it brings forth, delight (the hearts of) the tillers (alkuffara); soon it withers; thou wilt see it grow yellow; then it becomes dry and crumbles away. But in the Hereafter is a Penalty severe (for the devotees of wrong). And Forgiveness from Allah and (His) Good Pleasure (for the devotees of Allah). And what is the life of this world, but goods and chattels of deception?" Here you can see how the kuffar were those who covered their seeds and crops, perhaps in fear of bad weather and harsh circumstances that may cause harm, who see others who did not cover their crops yield their fruits of great abundance. Another one is found in 48:29 - Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers (alkuffari), (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward. Unlike our first example, the kuffar here were those who cover and hide what they know and have, and choose the path of oppression and political censoring. One could say that I may have used only one or two verses and neglected the rest, which is true, because it is more than enough to spot one single verse that contradicts the traditional concepts. Repeated words in the Quran share one meaning, and by finding a verse where this repeated meaning does not fit, our entire foundation is shaken. We thus conclude that kufr is the act of covering or hiding your essence as a human, abstaining from interacting with others and forbidding people from criticizing the way of life you enforce. It's the very opposite of iman, since such narrow thinking and belief will keep us from providing security and safety for other members in our community. People who embrace kufr do not even possess any spiritual or philosophical understanding of life and thus cannot "give" anything to others. At the end of this article, I would like to remind you that the Quran is a book sent to

encourage us to research and understand the universe we live in. It is not a prayer booklet, and it is not a mountain of stacked sheets explaining how to perform rituals.

I fail to see why humans would rather narrow themselves into an uptight life of rituals and commandments instead of being open to new ideas. Reestablishing the meaning of each word in the Quran is the very first step toward freeing ourselves from all these contradictions. Signed, Bin Nabi