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basicsofislam · 4 years

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ISLAM 101: Muslim Culture and Character: Embracing The World:

ISLAM – A RELIGION OF TOLERANCE

Islam is a word derived from the root words silm and salamah. It means surrendering, guiding to peace and contentment, and establishing security and accord.

Islam is a religion of security, safety, and peace. These principles permeate the lives of Muslims. When Muslims stand to pray, they cut their connection with this world, turning to their Lord in faith and obedience, and standing at attention in His presence. Completing the prayer, as if they were returning back to life, they greet those on their right and left by wishing peace: “Remain safe and in peace.” With a wish for safety and security, peace and contentment, they return to the ordinary world once again.

Greeting and wishing safety and security for others is considered one of the most beneficial acts in Islam. When asked which act in Islam is the most beneficial, the Prophet replied, “Feeding others and greeting those you know and those you do not know.”[1]

Accusing Islam of Terrorism

How unfortunate it is that Islam, which is based on this understanding and spirit, is shown by some circles to be synonymous with terrorism. This is a great historical mistake; wrapping a system based on safety and trust in a veil of terrorism just shows that the spirit of Islam remains unknown. If one were to seek the true face of Islam in its own sources, history, and true representatives, then one would discover that it contains no harshness, cruelty, or fanaticism. It is a religion of forgiveness, pardon, and tolerance, as such saints and princes of love and tolerance as Rumi, Yunus Emre, Ahmed Yesevi,[2] Bediüzzaman,[3] and many others have so beautifully expressed. They spent their lives preaching tolerance, and each became a legend in his own time as an embodiment of love and tolerance.

Jihad can be a matter of self-defense or of removing obstacles between God and human free choice. Our history is full of examples that show how this principle has been implemented in life.

Of course there are and should be occasions where war is unavoidable. However, the Qur’anic verses on jihad that were revealed for particular conditions have been generalized by some short-sighted individuals. Whereas in actual fact war is a matter of secondary importance, it has been given priority as an essential issue by these people. Such people do not understand the true meaning and spirit of Islam. Their failure to establish a proper balance between what is primary and what is secondary leads others to conclude that Islam advocates malice and hatred in the soul, whereas true Muslims are full of love and affection for all creation. Regarding this, how apt is the following couplet:

Muhammad was born out of love,

What can be born out of love without Muhammad?

Love Is the Essence of Creation

The Pride of Humanity was a man of love and affection. One of his names was Habibullah (the Beloved of God). In addition to meaning one who loves, habib means one who is loved, one who loves God, and one who is loved by God. Sufi masters like Imam Rabbani,[4] Mawlana Khalid,[5] and Shah Waliyyullah[6] state that love is the ultimate station of the spiritual journey.

God created the universe as a manifestation of His love for His creatures, in particular humanity, and Islam became the fabric woven out of this love. In the words of Bediüzzaman, love is the essence of creation. Just as a mother’s love and compassion compels her to allow a surgeon to operate on her sick child to save his or her life, jihad allows war, if needed, to preserve such fundamental human rights as the right to life and religious freedom. Jihad does not exclusively mean war.

Once a friend said to me: “Without exception and regardless of differences in faith, you meet with everyone, and this breaks the tension of Muslims toward probable opponents. But it is an Islamic principle to love those things or people who must be loved on the way of God and dislike those things or people who must be disliked on the way of God.” Actually this principle is often misunderstood, for in Islam all of creation is to be loved according to the rule of loving on God’s way.

“Disliking on the way of God” applies only to feelings, thoughts, and attributes. Thus, we should dislike such things as immorality, unbelief, and polytheism, not the people who engage in such activities. God created humanity as noble beings, and everyone, to a certain degree, has a share in this nobility. His Messenger once stood up out of respect for humanity as the funeral procession of a Jew passed by. When reminded that the deceased was a Jew, the Prophet replied: “But he is a human,” thereby showing the value Islam gives to human.

This action demonstrates how highly our Prophet respected every person. Given this, the involvement of some self-proclaimed Muslim individuals or institutions in terrorist activities can in no way be approved of by Islam. The reasons for this terrorism should be sought for in the actions themselves, in false interpretations of the faith, and in other factors and motives. Islam does not support terror, so how could a Muslim who truly understands Islam be a terrorist?

If we can spread the Islamic understanding of such heroes of love as Niyazi-i Misri,[7] Yunus Emre, and Rumi globally, if we can extend their messages of love, dialogue, and tolerance to those who thirst for this message, then everyone will run toward the embrace of love, peace, and tolerance that we represent.

The definition of tolerance in Islam is such that the Prophet even prohibited verbal abuse of unbelievers. For example, Abu Jahl died before embracing Islam, despite all the Prophet’s efforts. His unbelief and enmity toward the Prophet was such that he deserved the title Abu Jahl: Father of ignorance and impudence. His untiring opposition to Islam was a thorn in the side of the Muslims.

Despite such hostility, when in an assembly of Companions where Abu Jahl’s son Ikrimah was present, the Prophet one day admonished a Companion who had been heard insulting Abu Jahl: “Do not hurt others by criticizing their fathers.”[8] Another time, he said: “Cursing your mother and father is a great sin.” The Companions asked: “O Messenger of God, would anyone curse their parents?” The Prince of Prophets replied: “When someone curses another’s father and the other curses his father in return, or when someone curses another’s mother and the other does the same in return, they will have cursed their parents.”[9]

While the Prophet of Mercy was inordinately sensitive when it came to respecting others, some Muslims today justify unpleasant behavior on the basis of religion. This shows that they do not understand Islam, a religion in which there is no place for malice and hatred.

The Qur’an strongly urges forgiveness and tolerance. In one verse, it says of pious people:

They swallow their anger and forgive people. God loves those who do good. (Al-Imran 3:134)

In other words, Muslims should not retaliate when verbally abused or attacked. If possible, as Yunus says, they should act as if they had no hand or tongue with which to respond and no heart with which to resent. They must swallow their anger and close their eyes to the faults of others. The words selected in the verse are very meaningful. Kazm, translated as swallowing, literally means swallowing something like a thorn, an object that actually cannot be swallowed; thus it denotes swallowing one’s wrath, no matter how difficult. Another verse, while mentioning the characteristics of believers, says:

When they meet hollow words or unseemly behavior, they pass them by with dignity. (Al-Furqan 25:72)

When we look at the exalted life of God’s Messenger, peace and blessings be upon him, we see that he always practiced the precepts presented in the Qur’an. For example, a Companion once repented of a sin and admitted: “I am guilty of fornication. Whatever my punishment is, give it and cleanse me.” The Prince of Prophets said: “Go back and repent, for God forgives all sins.”[10] This event was repeated three times. Another time, a Companion complained to the Prophet that someone had stolen his belongings. But as the punishment was about to be carried out the Companion said: “I have changed my mind and do not want to pursue my case. I forgive this individual.” The Prophet asked: “Why did you bring this matter to court? Why didn’t you forgive him from the outset?”[11]

When such examples are studied from their original sources, it is clear that the method of those who act with enmity and hatred, who view everyone else with anger, and who blacken others as infidels is non-Islamic, for Islam is a religion of love and tolerance. A Muslim is a person of love and affection who avoids every kind of terrorist activity and who has no malice or hatred for anyone or anything.

[1] Abu Dawud, Adab, 142.

[2] Ahmed Yesevi (d. 1166): Sufi poet and early Turkish spiritual leader who had a powerful influence on the development of mystical orders throughout the Turkish-speaking world.

[3] Bediüzzaman Said Nursi (1877-1960): An Islamic scholar of the highest standing with deep spirituality, a wide knowledge of modern science and the contemporary world. He believed that humanity could be saved from its crises and could achieve true progress and happiness only by knowing its true nature, and by recognizing and submitting to God. His Risale-i Nur (The Epistles of Light) deals with the Islamic essentials of faith, thought, worship, and morality and Qur’anic descriptions of Divine activity in the universe. Containing rational and logical proofs and explanations of all Qur’anic truths, it is his reply to those who deny them in the name of science. In his work, he reveals their many discrepancies and illogical statements.

[4] Imam Rabbani (Shaykh Ahmad al-Sirhindi) (1564?-1624): Indian Sufi and theologian who reasserted and revived the principles of Islamic faith and Sufi tradition in India against the syncretistic religious tendencies prevalent under the Mogul emperor Akbar. He was given the posthumous title: Mujaddid-i Alf-i Thani (Renovator of the Second [Islamic] Millennium).

[5] Mawlana Khalid al-Baghdadi (1778-1827): Naqshbandi master considered the mujaddid (reviver) of the thirteenth Islamic century. The Khalidi order, a new Naqshbandi branch, arose under his leadership and had acquired a large following by the end of the nineteenth century.

[6] Shah Waliyyullah Muhaddith of Delhi (1702-1762): A great scholar of the twelfth Islamic century. Some writers call him Khatam al-Muhadditheen (the last of the hadith scholars).

[7] Niyazi-i Misri (1618-1694). A Sufi poet and member of the Khalwati order.

[8] Hakim, al-Mustadrak, 3:241; Muttaqi al-Hindi, Kanz al-’Ummal, 13:540.

[9] Muslim, Iman, 145; Tirmidhi, Birr, 4.

[10] Muslim, Hudud, 17, 23; Bukhari, Hudud, 28.

[11] Abu Dawud, Hudud, 14(4394); Nasai, Sarik, 4 (8, 68); Muwatta, Hudud, 28, (2, 834).

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pamphletstoinspire · 7 years

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Psalm 21 Part 1- Interpreted

Daily Plenary Indulgence

Per Vatican II, one of the ways to gain a daily plenary indulgence is to read Scripture for ½ hour per day. For Pamphlets to Inspire (PTI), the Scripture readings that inspire us the most are the Psalms. Reading the Psalms and understanding their meaning can sometimes be challenging. In an attempt to draw more individuals to not only read the Psalms, but to understand their meaning, PTI has found an analysis of their meaning by St. Cardinal Robert Bellarmine. The method that will be employed is to list the chapter and verse, and then provide an explanation of that verse. Your interest in this subject will determine how often we will chat about this topic. The Bible that will be used is the official Bible of the Catholic Church and used by the Vatican, that is, the Douay-Rheims or Latin Vulgate version.

Christ’s passion: and the conversion of the Gentiles.

1. O God, my God, look upon me: why has thou forsaken me? Far from my salvation are the words of my sins.

1. “O God, my God, look upon me: why hast thou forsaken me? Far from my salvation are the words of my sins.” David speaks here in the person of Christ hanging on the cross, in the height of his suffering, as appears from Matt. 27, in which we read that the Redeemer, just before he expired, exclaimed: “O God, my God, why hast thou forsaken me?” The words, “Look upon me,” are not in the Hebrew; they were added by the Septuagint, for explanation sake. When Christ complains of having been forsaken by God, we are not to understand that he was forsaken by the Second Person, or that there was a dissolution of the Hypostatic Union, or that he lost the favor and friendship of the Father; but he signifies to us that God permitted his human nature to undergo those dreadful torments, and to suffer an ignominious death, from which he could, if he chose, most easily deliver him. Nor did such complaints proceed either from impatience or ignorance, as if Christ were ignorant of the cause of his suffering, or was not most willing to bear such abandonment in his suffering; such complaints were only a declaration of his most bitter sufferings. And whereas, through the whole course of his passion, with such patience did our Lord suffer, as not to let a single groan or sigh escape from him, so now, lest the bystanders may readily believe that he was rendered impassible by some superior power; therefore, when his last moments were nigh, he protests that he is true man, truly passible; forsaken by his Father in his sufferings, the bitterness and acuteness of which he then intimately felt. “O God, my God;” looking upon himself as a mere servant, he addresses the Father as his God, because, at that very moment, he was worshipping him as the true God, offering to him the most perfect sacrifice that ever had been offered, the sacrifice of his body. “Look upon me;” he asks him to behold how he suffers for his honor, to acknowledge, therefore, the obedience of his Son, and to accept the sacrifice so offered for the human race. “Why hast thou forsaken me?” as if he were surprised! Is it possible you could allow your beloved and only begotten Son to be overwhelmed in such an abyss of pain and sorrow? Similar expressions are met in John 3, “God so loved the world, that he gave his only begotten Son;” and, Rom. 8, “He did not spare his own Son, but delivered him up for us all.” “Far from my salvation are the words of my sins.” Many, afraid of imputing sin to Christ, give a very forced explanation of these words. Some read them by way of interrogation, without any authority whatever. Others explain thus, “My sins,” having none, “are far from my salvation;” that is, are not obstacle to it. Without entering into other interpretations, mere gratuitous ones, inconsistent with the punctuation, the meaning simply is: With justice I said I was forsaken in my sufferings, because my exemption from them would be incompatible with my satisfying for the sins of the human race, which I have taken upon me, and which I mean to wipe away. And that Christ could take the sins of the human race upon himself, as if they were his own, is plainly shown in the Scripture, 1 Peter 2, “Who his own self bore our sins in his body upon the tree:” Isaias 53, “And the Lord hath laid on him the iniquity of us all:” and, 2 Cor. 5, “Him who knew no sin he hath made sin for us;” that is, a victim for sin. As a victim for sin, then, must be immolated, in order to cleanse from the sin, so Christ, having undertaken to become the victim for the sins of the world, with much propriety says, “Far from my salvation are the words of my sins;” that is, I cannot avoid death, since the sins of the whole world are upon me to satisfy for them. “The words of my sins” is a Hebraism, meaning the sins themselves. “Are far from my salvation,” are inconsistent with my salvation, and I must, therefore, needs suffer.

2. O my God, I shall cry by day, and thou wilt not hear: and by night, and it shall not be reputed as folly in me.

2. “O my God, I shall cry by day, and thou wilt not hear: and by night, and it shall not be reputed as folly in me.” He assigns another proof of his being forsaken by God and without any hope of temporal salvation. Though I may cry out day and night to be delivered from this death of the body, you will not hear me. He alludes to his two prayers, one at night in the garden, the other by day on the cross. “And it shall not be reputed as folly in me.” Though I may cry, and though I know you will not hear me, so far as my escaping temporal punishment or suffering is concerned; still, it will “not be folly in me,” because my principal object, the redemption of the human race, will be effected, and I will not be kept in death, but will rise to life everlasting.

3. But thou dwellest in the holy place, the praise of Israel.

3. “But thou dwellest in the holy place, the praise of Israel.” He proves that it was not folly in him to cry out at night, even though he was not heard by day, and that for four reasons. First, because God is holy and merciful. Secondly, because he is wont kindly to hear those that call upon him. Thirdly, because he is in the greatest straits. Fourthly, because, from his nativity, he has confided in God, and in him alone. The present verse contains the first reason. You, O Lord, will certainly hear me, for you “dwell in the holy place;” you are all sanctity and piety; malice or cruelty cannot come near you, and, therefore, you are “the praise” of thy people “Israel;” both because the people of Israel praise thee, and they are praised on your account. For the greatest praise thy people can have is their having a God so holy in every respect.

4. In thee have our fathers hoped; they have hoped, and thou has delivered them.

4. “In thee have our fathers hoped; they have hoped, and thou has delivered them. No explanation given.

5. They cried to thee, and they were saved: they trusted in thee, and were not confounded.

5. “They cried to thee, and they were saved: they trusted in thee, and were not confounded.” Reason the second, from the instances of his kindness, numbers of which are to be found in Judges. As often as the children of Israel appealed to him, so often did he send them one of the judges to deliver them, such as Gedeon, Samson, Samuel etc.

6. But I am a worm, and no man: the reproach of men and the outcast of the people.

6. “But I am a worm, and no man: the reproach of men, and the outcast of the people. No explanation given.

7. All they that saw me have laughed me to scorn: they have spoken with the lips, and wagged the head.

7. “All they that saw me have laughed me to scorn: they have spoken with the lips, and wagged the head. No explanation given.

8. He hoped in the Lord, let him deliver him: let him save him, seeing he delighteth in him.

8. “He hoped in the Lord, let him deliver him: let him save him, seeing he delighteth in him.” The third reason, derived from the straits in which Christ is placed. “But I am a worm, and no man:” I am just now in that position that I am not only “made less than the angels,” but even made less than man. “Despised and the most abject of men,” Isaias 53, nay, even beneath them, when even Barabbas and the robbers were preferred to me, and thus, I am now become so wretched, more “a worm than a man;” “the reproach of men;” at whom men blush, as they would at some opprobrious character; as did Peter, when he swore a solemn oath, “he knew not the man;” and “the outcast of the people;” one so rejected by the very scum of the people, that they called out “Not this man but Barabbas.” “All they that saw me have laughed me to scorn:” When they saw me in that state they all mocked me, all manner of persons, high and low, priests and laics, Jews and Gentiles; which was fulfilled when, as St. Luke in chapter 23 writes, “And the people stood beholding, and the rulers with them derided. And the soldiers also mocked him.” “They have spoken with the lips, and wagged the head.” This, too, was accomplished, as St. Matthew writes, in chapter 27, “They blasphemed him, wagging their heads, and saying, Vah, thou who destroyest the temple of God.” “He hoped in the Lord, let him deliver him: let him save him, seeing he delighteth in him.” St. Matthew testifies in the same place that the Jews made use of the very words, saying, “He trusted in God, let him deliver him now, if he will.” Wonderful prophecy, predicting not only the facts, but the very words that would be used on the occasion.

9. For thou art he that hast drawn me out of the womb: my hope from the breasts of my mother.

9. “For thou art he that hast drawn me out of the womb: my hope from the breasts of my mother. No explanation given.

10. I was cast upon thee from the womb: from my mother’s womb thou art my God.

10. “I was cast upon thee from the womb: from my mother’s womb thou art my God.” The fourth reason, drawn from the eternal innocence of Christ. The word “For” does not imply a consequence; it is very often used in the Scriptures as a mere copulative; sometimes it is quite redundant. “You art he that hast drawn me out of the womb.” I am thine from my birth; specially so, because I have not been born like others; but, through thy singular favor, have been both conceived and born, my mother’s virginity remaining intact. “My hope from the breasts of my mother.” Not content with having “drawn me out of the womb,” it is you who principally nourished me; for, though apparently on the breast of any mother, I know milk from heaven was supplied by you; and, therefore, from her very breasts, I learned to hope and confide in thee. “I was cast upon thee from the womb;” The moment I left my mother’s womb, I fell into thy bosom, where I was cared for with such singular love and affection. “From my mother’s womb thou art my God.” As well as you, from the moment of my birth, so providentially protected me, so I, from the earliest dawn of my life, began to serve and to love you as my God.

11. Depart not from me. For tribulation is very near: for there is none to help me.

11. “Depart not from me. For tribulation is very near: for there is none to help me.” Depart not from me,” according to some, is a part of the preceding verse, a matter of no great moment; it means, since “I was cast upon thee from the womb,” since “thou art my God,” when my most grievous and my last “tribulation is very near;” that is, my death. “For tribulation is very near.” This verse may, perhaps, apply to his agony in the garden, when he was so overwhelmed with fear at the idea of his approaching passion; but, I am more inclined to think it should be understood of his actual passion at hand, both because he uses the perfect thense, when he says, “they have dug my hands and feet.” “They parted my garments amongst them;” and because he, before that, quoted the language of the Jews, boasting of their having nailed him to the cross; and, finally, because the very first verse of this Psalm was quoted by our Savior, when hanging on his cross. According, then, to is expression in the 2nd verse, “it shall not be reputed as folly in me.” I will not cry to thee to deliver me from death, but not to detain me therein.

12. Many calves have surrounded me: fat bulls have besieged me.

12. “Many calves have surrounded me: fat bulls have besieged me.” An account of the cruelty of his enemies, whom he compares to bulls, lions, and dogs. He alludes to the High Priests and Pharisees, who insult him like bulls, goring him, as it were, with their horns, saying “Vah, thou that destroyest the temple of God;” or, like lions with their mouths open, hungering for him; thirsting for his blood, and bellowing, “Away with him, away with him, crucify him;” or like dogs gnawing and biting him when they belied him, saying, “We have found this man perverting our nation;” and again, “If he were not a malefactor we would not have delivered him up to thee:” which calumnies and detractions were the cause of our Lord’s immediate crucifixion; and, therefore, he says presently, “They have dug my hands and feet.” To come now to particulars. “Many calves have surrounded me.” we are not to understand young weak calves, but grown, with horns, almost bulls; for the following “fat bulls have besieged me,” is only a repetition. The High Priests and Pharisees are called “strong” and “fat,” because they were powerful and rich. Some will have it that by the “calves” he meant the populace; by the “bulls,” the Pharisees; not at all improbable; but I prefer the first explanation.

13. They have opened their mouths against me, as a lion ravening and roaring.

13. “They have opened their mouths against me, as a lion ravening and roaring.” The High Priests and Pharisees panting for his death.

14. I am poured out like water; and all my bones are scattered. My heart is become like wax melting in the midst of my bowels.

14. “I am poured out like water; and all my bones are scattered. My heart is become like wax melting in the midst of my bowels. No explanation given.

15. My strength is dried up like a potsherd, and my tongue hath cleaved to my jaws: and thou hast brought me down into the dust of death.

15. “My strength is dried up like a potsherd, and my tongue hath cleaved to my jaws: and thou hast brought me down into the dust of death.” He tells in these verses how he dealt with the cruelty of his enemies. He offered no opposition to their violence, but always exhibited the humility, patience, and mildness, spoken of in Isaias 50, “I have not turned away my face from them that rebuke me and spit upon me;” and by 1 Peter 2, “Who when he was reviled, did not revile; when he suffered he threatened not, but delivered himself to him that judged him unjustly.” He therefore, says, “I am poured out like water;” I made no resistance, allowed myself to be turned, driven in all directions, as one would turn a stream of water. “And all my bones are scattered;” I have lost all my strength, not in reality, but I do not wish to exercise it. I let my enemies use theirs, according to Luke 22, “This is your hour and the power of darkness.” I have, therefore, shown myself weak and feeble in my resistance, as if I were flesh entirely; “and all my bones are scattered;” and thus incapable of resistance. “My heart is become like wax melting in the midst of my bowels;” I have patiently borne, and meekly borne, all those injuries before man, but I have been also interiorly “humble of heart;” which heart has not been swollen with anger, nor hardened with rage, in a spirit of vengeance, but has been on the contrary, like “melted wax,” in the spirit of affection and love to them, in the spirit of mercy for their blindness, by virtue of which I prayed of you, “Father, forgive them, for they know not what they do.” “In the midst of my bowels;” a usual phrase in the Scriptures, to express our internal feelings; thus, John 7, “Out of his belly shall flow rivers of living water:” and, Cant. 5, “My bowels were moved at his touch:” “My strength is dried up like a potsherd.” My whole strength has dwindled away, dried up like a brickbat, when I allowed myself to be tied and beaten as if I were incapable of resisting them. “And my tongue adhered to my jaws:” I did not choose to say an offensive word to my enemies, or to complain of their wrongs. “And thou hast brought me down into the jaws of death.” In consequence of their persecutions, and my nonresistance, you have, my God, without whose permission nothing can happen, brought me to my death and burial.

16. For many dogs have encompassed me; the council of the malignant hath besieged me. They have dug my hands and feet.

16. “For many dogs have encompassed me; the council of the malignant hath besieged me. They have dug my hands and feet. No explanation given.

#psalm 21

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