What are the values of Islam? This section applies Islamic values to the courts, to family relationships, to fasting, to acts of charity, to jihad, and so on.
The Old Testaments rule of "eye for eye, tooth for tooth" (given in Exodus 21:23-24) is re-stated, and supplemented with a provision that if someone kills someone else, the family of the deceased may agree to forgive the killer, who then will give the victims heir money. The killer must not be punished after he has paid the blood-money.
Fasting is an Islamic obligation. Verse 184 is, according to a footnote in the Halili-Khan translation of the Quran (published in Saudi Arabia), abrogated by the very next verse: v. 184 says that those for whom fasting is merely difficult may choose between fasting or feeding a pauper each day. But v. 185 seems to say that fasting is not optional one must fast; in case of difficulty, the fast-days may be moved but the fast of the month of Ramadan must be observed for the set number of days, sooner or later. (A simple definition of the fast is that nothing is to touch the mouth during the day.)
During the night, though, Muslim men may have sexual relations with their wives. One may also eat and drink during the night. The fast-related prohibitions are for the daylight hours, which begin, according to v. 187, "when the white thread of dawn appears to you distinct from the black thread." This sounds like a statement in the Talmud, in the Mishnah tractate Berakoth, chapter 1. It says there, in a sort of Q-and-A presentation, "From what time may one recite the Shema in the morning? From the time that one can distinguish between blue and white." (Other answers from various rabbis are also noted; see www.come-and-hear.com/berakoth/berakoth_9.html for the full text. The "blue" referred to is probably the blue tassel-threads which adorn Jewish prayer-shawls, mentioned in Numbers 15:38.)
Verse 189 looks strange. It begins with a simple statement that the phases of the moon are to be used to denote the months and the time for the pilgrimage. But then it says, "It is not Al-Birr [virtue, faithfulness] that you enter the houses from the back so enter houses through their proper doors, and fear Allah so that you may be successful." This seems vaguely similar to John 10:1, where Jesus says, "Verily I say unto you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber." Jesus meaning is altogether figurative, as the rest of the chapter makes clear. But the application of 2:189 seems to have been intended to be literal.
Then the subject turns to jihad. Many Muslims in the West have promoted the idea that jihad simply means "struggle," and the idea that Islam teaches that this struggle may validly be altogether spiritual in nature. One online example is the statement at
www.al-sunnah.com/call_to_islam/articles/islaam_is_it_a_religion_of_terror.html that "It must be said that the meaning of jihad, as a 'holy war', is something which is totally foreign and not from Islam." (The same essay states that Shiites are, as a rule, not Muslims.)
To me, that is plainly a departure from what Muhammad taught and promoted. In the Quran, jihad primarily refers to military, physical war. Here are a few selections from this surah:
"Fight in the way of Allah those who fight you, but transgress not the limits."
"Kill them wherever you find them, and turn them out from where they have turned you out."
"Fight them until there is no more Fitnah [challenging rivalry against Allah] and worship is for Allah alone. But if they cease, let there be no transgression except against As-Zalimun'" [polytheists and rejectors of God].
"Spend in the cause of Allah." [The Hilali-Khan translation, which occasionally is interpretive, adds in parentheses that this is a reference to donating to equip those engaged in jihad.] Allah loves such doers of good deeds.
"Jihad is ordained for you, though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you."
"Fighting in them [the them here = four sacred months of the year] is a great transgression, but it is a greater transgression with Allah to prevent mankind from following the way of Allah."
The concept of "jihad" seems to be a form of the "holy war" undertaken in the days of Joshua. But it also seems to be simply a means of assigning Allahs approval to the military campaigns undertaken by Muhammad, as a motivation for soldiers.
Other surahs will re-visit the topic of jihad. In this surah, at v. 196, the topic changes to the proper way to perform the pilgrimage-rites. Instructions are given for the timing of pilgrims animal-sacrifices, when they are to shave their heads, and what should be done if a pilgrim has some scalp-affliction, and what one should do if one cannot afford an animal to sacrifice. Permission is granted to conduct business during the Hajj. Then the text explains what one should do at Arafat (a place near Mecca where pilgrims stay for part of the pilgrimage) and at other stages of the pilgrimage. These performances, collectively, are the Manasik, which include among other things the stoning of pillars at Mina, and the animal-sacrifice.
Then there is a word of warning against backsliding: Muhammads followers are encouraged not to be like the Israelites who backslid even after they were given many clear signs. Allah severely punishes such people, but He rewards those who obey Him. In the past (during the early part of Muhammad's career), Allahs servants suffered severe hardship. Even Muhammad once exclaimed, When will come the help of Allah? But the text tells Muslims to be sure that Allahs help is near. (This resembles the sentiment of some Psalms, such as Psalm 62, and passages such as James 5:7-11.)
Verse 215 answers a question about how one should spend ones money. It should go to provide for ones parents, relatives, and for orphans and the poor and wayfarers. Then there are some more verses about jihad (noted above) and a commendation of those who move from one place to another in Allahs cause.
Then something is said about alcoholic drinks and gambling: in them is some profit and some sin, but more sin than profit. So should one drink alcoholic drinks and gamble? This verse does not straightforwardly settle the question. But 5:90 does, later.
Then a couple of points about charitable works are made: one should give charitably of whatever funds one does not need, and it is commendable to care for the property of orphans (i.e., till they are of age to manage it themselves) and to take orphans as partners (or apprentices) in business, as long as it is done with integrity. This shares the sentiment of the Bible's statements in Exodus 22:22, Psalm 82:3, Isaiah 1:17, Malachi 3:5, and James 1:27.
Yours in Christ,
Waterrock
The Old Testaments rule of "eye for eye, tooth for tooth" (given in Exodus 21:23-24) is re-stated, and supplemented with a provision that if someone kills someone else, the family of the deceased may agree to forgive the killer, who then will give the victims heir money. The killer must not be punished after he has paid the blood-money.
Fasting is an Islamic obligation. Verse 184 is, according to a footnote in the Halili-Khan translation of the Quran (published in Saudi Arabia), abrogated by the very next verse: v. 184 says that those for whom fasting is merely difficult may choose between fasting or feeding a pauper each day. But v. 185 seems to say that fasting is not optional one must fast; in case of difficulty, the fast-days may be moved but the fast of the month of Ramadan must be observed for the set number of days, sooner or later. (A simple definition of the fast is that nothing is to touch the mouth during the day.)
During the night, though, Muslim men may have sexual relations with their wives. One may also eat and drink during the night. The fast-related prohibitions are for the daylight hours, which begin, according to v. 187, "when the white thread of dawn appears to you distinct from the black thread." This sounds like a statement in the Talmud, in the Mishnah tractate Berakoth, chapter 1. It says there, in a sort of Q-and-A presentation, "From what time may one recite the Shema in the morning? From the time that one can distinguish between blue and white." (Other answers from various rabbis are also noted; see www.come-and-hear.com/berakoth/berakoth_9.html for the full text. The "blue" referred to is probably the blue tassel-threads which adorn Jewish prayer-shawls, mentioned in Numbers 15:38.)
Verse 189 looks strange. It begins with a simple statement that the phases of the moon are to be used to denote the months and the time for the pilgrimage. But then it says, "It is not Al-Birr [virtue, faithfulness] that you enter the houses from the back so enter houses through their proper doors, and fear Allah so that you may be successful." This seems vaguely similar to John 10:1, where Jesus says, "Verily I say unto you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber." Jesus meaning is altogether figurative, as the rest of the chapter makes clear. But the application of 2:189 seems to have been intended to be literal.
Then the subject turns to jihad. Many Muslims in the West have promoted the idea that jihad simply means "struggle," and the idea that Islam teaches that this struggle may validly be altogether spiritual in nature. One online example is the statement at
www.al-sunnah.com/call_to_islam/articles/islaam_is_it_a_religion_of_terror.html that "It must be said that the meaning of jihad, as a 'holy war', is something which is totally foreign and not from Islam." (The same essay states that Shiites are, as a rule, not Muslims.)
To me, that is plainly a departure from what Muhammad taught and promoted. In the Quran, jihad primarily refers to military, physical war. Here are a few selections from this surah:
"Fight in the way of Allah those who fight you, but transgress not the limits."
"Kill them wherever you find them, and turn them out from where they have turned you out."
"Fight them until there is no more Fitnah [challenging rivalry against Allah] and worship is for Allah alone. But if they cease, let there be no transgression except against As-Zalimun'" [polytheists and rejectors of God].
"Spend in the cause of Allah." [The Hilali-Khan translation, which occasionally is interpretive, adds in parentheses that this is a reference to donating to equip those engaged in jihad.] Allah loves such doers of good deeds.
"Jihad is ordained for you, though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you."
"Fighting in them [the them here = four sacred months of the year] is a great transgression, but it is a greater transgression with Allah to prevent mankind from following the way of Allah."
The concept of "jihad" seems to be a form of the "holy war" undertaken in the days of Joshua. But it also seems to be simply a means of assigning Allahs approval to the military campaigns undertaken by Muhammad, as a motivation for soldiers.
Other surahs will re-visit the topic of jihad. In this surah, at v. 196, the topic changes to the proper way to perform the pilgrimage-rites. Instructions are given for the timing of pilgrims animal-sacrifices, when they are to shave their heads, and what should be done if a pilgrim has some scalp-affliction, and what one should do if one cannot afford an animal to sacrifice. Permission is granted to conduct business during the Hajj. Then the text explains what one should do at Arafat (a place near Mecca where pilgrims stay for part of the pilgrimage) and at other stages of the pilgrimage. These performances, collectively, are the Manasik, which include among other things the stoning of pillars at Mina, and the animal-sacrifice.
Then there is a word of warning against backsliding: Muhammads followers are encouraged not to be like the Israelites who backslid even after they were given many clear signs. Allah severely punishes such people, but He rewards those who obey Him. In the past (during the early part of Muhammad's career), Allahs servants suffered severe hardship. Even Muhammad once exclaimed, When will come the help of Allah? But the text tells Muslims to be sure that Allahs help is near. (This resembles the sentiment of some Psalms, such as Psalm 62, and passages such as James 5:7-11.)
Verse 215 answers a question about how one should spend ones money. It should go to provide for ones parents, relatives, and for orphans and the poor and wayfarers. Then there are some more verses about jihad (noted above) and a commendation of those who move from one place to another in Allahs cause.
Then something is said about alcoholic drinks and gambling: in them is some profit and some sin, but more sin than profit. So should one drink alcoholic drinks and gamble? This verse does not straightforwardly settle the question. But 5:90 does, later.
Then a couple of points about charitable works are made: one should give charitably of whatever funds one does not need, and it is commendable to care for the property of orphans (i.e., till they are of age to manage it themselves) and to take orphans as partners (or apprentices) in business, as long as it is done with integrity. This shares the sentiment of the Bible's statements in Exodus 22:22, Psalm 82:3, Isaiah 1:17, Malachi 3:5, and James 1:27.
Yours in Christ,
Waterrock
